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📜 פָּרָשַׁת דְבָרִים | Parashat Devarim (Deuteronomy 1:1-3:22), color-coded according to its narrative layers

Tzemaḥ Yoreh — Sun, 04 Aug 2019 15:26:41 +0000

According to the poetry of the Midrash Tanḥuma, Bereshit 1:1, the words of the Torah were inscribed “black fire on white fire.” For many years, I’ve wanted to look deeply into the black fire and visualize the full spectrum of the Torah’s sources, hidden within the black fire but revealed through a critical analysis of its layers of redaction. Below, I’ve set the text of the Torah portion in the annual Torah reading cycle, using color-coding to distinguish the stratigraphic layers forming the composition of the Masoretic text according to the Supplementary Hypothesis presented by Tsemaḥ Yoreh in his Kernel to Canon series of books (2013-2017) and his website, the Sources of Biblical Narrative. As Dr. Yoreh explains,

The Supplementary Hypothesis asserts that the Pentateuch was composed by several different writers. This reflects an overwhelming academic consensus on Biblical authorship, even among scholars who do not subscribe to the Supplementary Hypothesis in particular.[….] According to the Supplementary Hypothesis, Biblical narrative is layered. No editor took a blowtorch to the parts of the Bible he disagreed with and destroyed them; if he had, we would not find these repetitions and contradictions. Instead, Biblical narrative began with a coherent, foundational bedrock, which over time accreted more and more storylines. Unlike geological processes, though, this process of addition was deliberate. What happened if one author disagreed with his predecessor’s storyline or worldview? He did not simply take an axe to the narrative; instead, he attempted to bury his predecessor’s point of view by repeating his own over and over again, thus skewing our understanding of the story in new ways. Every generation of readers sees the world differently, and thus every generation of writers seeks to adapt their predecessors’ cultural heritage to their own situation. We are not meant simply to dismiss earlier stories; rather, the intention of later writers is to transform our understanding of those stories via their additions.

Legend

⬛ Most of the book of Deuteronomy (sefer Devarim) is considered the composite of three layers of redaction, ‘D1,’ ‘D2,’ and ‘Dp.’ Together, these layers (commonly referred to as the ‘Deuteronomist’) are thought to have formed by a complex process that reached probably from the 7th century BCE to the early 5th. This strata is primarily responsible for incorporating the law code of Deuteronomy into the Pentateuch. D1, as it is called, also adds a layer of redaction concerned with theodicy in the books of Joshua-Kings. D1 appears here in BLACK text.

⬛ This strata, called D2, shares a particularly non-Judean perspective following the split between the north (Ephraim/Yisrael) and the south (Yehudah) after the reign of Shlomo haMelekh, a perspective that was ignored by D1 (and successive authors). In Deuteronomy, D2 adds hortatory (sermons) to D1’s narrative introduction at the beginning of Deuteronomy (the focus of which is the observation of the commandments and divine justice), and otherwise supplements D1’s work. (A few verses in Parashat Bo in the book of Exodus are also attributed to D2.) D2 appears here in RUST-BROWN text.

⬛ This strata “reflects the strength and demands of the Jerusalem priesthood” following upon the reforms of King Yoshiyahu in the mid- to late 7th century BCE. The third Deuteronomist (and the latest) is the most easily identified, since they are the Deuteronomist most interested in Priestly themes such as purity, proper sacrifice, and the priests. This third Deuteronomist seems to have confined his additions to the book of Deuteronomy (almost exclusively confining himself to hortatory and laws). This layer, referred to as ‘Dp’ (for ‘Priestly’), appears here in DARK GREEN text. Dp is absent from parashat Devarim.

⬛ The next strata popularized Kohanite law for the remnant of Judah after the Temple was destroyed, and functioned as an intermediary between Kohanite lists and laws and the surrounding narrative. This layer, which Dr. Yoreh calls ‘H’ (for the ‘Holiness Code’) appears here in LIME-GREEN text.

⬛ The most recent layer of text, is a post-exilic (pre-3rd century BCE) text that Dr. Yoreh refers to as the “Bridger” which supplements earlier strata with genealogies and popular myths, providing narrative bridges between distant story cycles. This ‘B’ layer is presented here in FUCHSIA.

Parashat Devarim (Deuteronomy 1:1-3:22) in the annual Torah reading cycle is the first parashah in Sefer Devarim. It is preceded by parashat Masei (Numbers 33:1-36:13). Parashat va’Etḥanan (Deuteronomy 3:23-7:11), follows it.

Source (Hebrew)	Translation (English)
א ^א אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־כׇּל־יִשְׂרָאֵ֔ל בְּעֵ֖בֶר הַיַּרְדֵּ֑ן בַּמִּדְבָּ֡ר בָּֽעֲרָבָה֩ מ֨וֹל ס֜וּף בֵּֽין־פָּארָ֧ן וּבֵֽין־תֹּ֛פֶל וְלָבָ֥ן וַחֲצֵרֹ֖ת וְדִ֥י זָהָֽב׃ ^ב אַחַ֨ד עָשָׂ֥ר יוֹם֙ מֵֽחֹרֵ֔ב דֶּ֖רֶךְ הַר־שֵׂעִ֑יר עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ׃ ^ג וַיְהִי֙ בְּאַרְבָּעִ֣ים שָׁנָ֔ה בְּעַשְׁתֵּֽי־עָשָׂ֥ר חֹ֖דֶשׁ בְּאֶחָ֣ד לַחֹ֑דֶשׁ דִּבֶּ֤ר מֹשֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל כְּ֠כֹ֠ל אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֹת֖וֹ אֲלֵהֶֽם׃ ^ד אַחֲרֵ֣י הַכֹּת֗וֹ אֵ֚ת סִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּחֶשְׁבּ֑וֹן וְאֵ֗ת ע֚וֹג מֶ֣לֶךְ הַבָּשָׁ֔ן אֲשֶׁר־יוֹשֵׁ֥ב בְּעַשְׁתָּרֹ֖ת בְּאֶדְרֶֽעִי׃ ^ה בְּעֵ֥בֶר הַיַּרְדֵּ֖ן בְּאֶ֣רֶץ מוֹאָ֑ב הוֹאִ֣יל מֹשֶׁ֔ה בֵּאֵ֛ר אֶת־הַתּוֹרָ֥ה הַזֹּ֖את לֵאמֹֽר׃	1 ¹ These are the words that Mosheh spoke to all Yisra’el in (the country) across the Yarden^[1] Many scholars believe that a late Priestly strand is extant within the book of Deuteronomy. In my opinion this strand is none other than H who harmonized between the Priestly and Deuteronomistic traditions, continuing Dtr 2’s attempt to bring the book of Deuteronomy into line with the first four books of the Tetrateuch. This is one of three openings of the book. The original opening was likely vs. 6 (The Lord our God spoke to us at Horeb, saying, ‘You have stayed long enough at this mountain.), which marks these chapters as a historical prelude to the book of Deuteronomy. The second opening in vss. 1b-2, 5 (—in the wilderness, on the plain opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab. 2By the way of Mount Seir it takes eleven days to reach Ḳadesh-barnea from Horeb, 5Beyond the Jordan in the land of Moab, Moses undertook to expound this law as follows) lists the places where Moses expounded the law, marking this as prelude to a legal work – it is quite clearly an addition since Deuteronomy does not launch into the law code until Chapter 12. Finally H, adds chronological information typical to the Priestly sources in vss. 3-4 (3In the fortieth year, on the first day of the eleventh month, Moses spoke to the Israelites just as the Lord had commanded him to speak to them. 4This was after he had defeated King Sihon of the Amorites, who reigned in Heshbon, and King Og of Bashan, who reigned in Ashtaroth and in Edrei.). Vss. 3-4 are supplementary additions to vss. 1b-2, 5, which list the places where Moses expounded the law, since instead of adding to the summary of places, he gives us a precise date at the end of the journey. in the wilderness, in the plains near Suf, between Paran and Tofel, Lavan, Ḥatserot, and Di-zahav — ² eleven days (it is) from Ḥorev,^[2] See the above comment, note the use of Horeb for Mount Sinai in vs.2 which is typical of the Deuteronomistic sources. by the route of Mount Se’ir, (going) by Ḳadesh-barne’a. ³ And it was in the fortieth year, in the eleventh New-moon, on (day) one after the New-moon, Mosheh spoke to the Children of Yisra’el according to all that YHVH had commanded him concerning them, ⁴ after he had struck Siḥon king of the Emori, who sat-as-ruler in Ḥeshbon, and Ōg king of Bashan, who sat-as-ruler in Ashtarot, in Edre’i.^[3] See comment i. Note the idea of 40 desert years, which was innovated by P in Numbers 14 as a punishment for the rebellion of the spies. ⁵ In (the country) across the Yarden, in the land of Moav, Mosheh set about to explain this Torah/Instruction, saying:^[4] According to Dtr 1, this is simply an account of the desert journey after Horeb as related by Moses, which doesn’t agree with Dtr 2’s opening which introduces this book as a body of laws expounded by Moses in various places.
^ו יְהֹוָ֧ה אֱלֹהֵ֛ינוּ דִּבֶּ֥ר אֵלֵ֖ינוּ בְּחֹרֵ֣ב לֵאמֹ֑ר רַב־לָכֶ֥ם שֶׁ֖בֶת בָּהָ֥ר הַזֶּֽה׃ ^ז פְּנ֣וּ ׀ וּסְע֣וּ לָכֶ֗ם וּבֹ֨אוּ הַ֥ר הָֽאֱמֹרִי֮ וְאֶל־כׇּל־שְׁכֵנָיו֒ בָּעֲרָבָ֥ה בָהָ֛ר וּבַשְּׁפֵלָ֥ה וּבַנֶּ֖גֶב וּבְח֣וֹף הַיָּ֑ם אֶ֤רֶץ הַֽכְּנַעֲנִי֙ וְהַלְּבָנ֔וֹן עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת׃ ^ח רְאֵ֛ה נָתַ֥תִּי לִפְנֵיכֶ֖ם אֶת־הָאָ֑רֶץ בֹּ֚אוּ וּרְשׁ֣וּ אֶת־הָאָ֔רֶץ אֲשֶׁ֣ר נִשְׁבַּ֣ע יְ֠הֹוָ֠ה לַאֲבֹ֨תֵיכֶ֜ם לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּֽלְיַעֲקֹב֙ לָתֵ֣ת לָהֶ֔ם וּלְזַרְעָ֖ם אַחֲרֵיהֶֽם׃	⁶ “YHVH our elo’ah spoke to us at Ḥorev, saying: ‘Enough for you, staying at this mountain! ⁷ Face about, march on and come to the Emori hill-country and to all its dwellers in the Plains, the Hill-country and the Lowlands, the Negev/Parched-land and the shore of the sea, the land of the K’naani and the Levanon, as far as the Great River, the river Euphrates. ⁸ See, I give before you the land, enter, take-possession of the land about which YHVH swore to your fathers, to Avraham, to Yitsḥaq, and to Yaaqov, to give to them and to their seed after them.'”^[5] The Lord commands the Israelites to conquer the land of their forefathers, this account continues in vs. 19, when they send spies as a prelude to the occupation of the land. Vs. 6 is a non sequitor, relating the appointment of judges, which interrupts the account of the aborted conquest.
^ט וָאֹמַ֣ר אֲלֵכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר לֹא־אוּכַ֥ל לְבַדִּ֖י שְׂאֵ֥ת אֶתְכֶֽם׃ ^י יְהֹוָ֥ה אֱלֹהֵיכֶ֖ם הִרְבָּ֣ה אֶתְכֶ֑ם וְהִנְּכֶ֣ם הַיּ֔וֹם כְּכוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹֽב׃ שני ^יא יְהֹוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵכֶ֗ם יֹסֵ֧ף עֲלֵיכֶ֛ם כָּכֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִיבָרֵ֣ךְ אֶתְכֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם׃ ^יב אֵיכָ֥ה אֶשָּׂ֖א לְבַדִּ֑י טׇרְחֲכֶ֥ם וּמַֽשַּׂאֲכֶ֖ם וְרִֽיבְכֶֽם׃ ^יג הָב֣וּ לָ֠כֶ֠ם אֲנָשִׁ֨ים חֲכָמִ֧ים וּנְבֹנִ֛ים וִידֻעִ֖ים לְשִׁבְטֵיכֶ֑ם וַאֲשִׂימֵ֖ם בְּרָאשֵׁיכֶֽם׃ ^יד וַֽתַּעֲנ֖וּ אֹתִ֑י וַתֹּ֣אמְר֔וּ טֽוֹב־הַדָּבָ֥ר אֲשֶׁר־דִּבַּ֖רְתָּ לַעֲשֽׂוֹת׃ ^טו וָאֶקַּ֞ח אֶת־רָאשֵׁ֣י שִׁבְטֵיכֶ֗ם אֲנָשִׁ֤ים חֲכָמִים֙ וִֽידֻעִ֔ים וָאֶתֵּ֥ן אוֹתָ֛ם רָאשִׁ֖ים עֲלֵיכֶ֑ם שָׂרֵ֨י אֲלָפִ֜ים וְשָׂרֵ֣י מֵא֗וֹת וְשָׂרֵ֤י חֲמִשִּׁים֙ וְשָׂרֵ֣י עֲשָׂרֹ֔ת וְשֹׁטְרִ֖ים לְשִׁבְטֵיכֶֽם׃	⁹ “Now I said to you at that time, saying: ‘I am not able, I alone, to carry you; ¹⁰ YHVH your elo’ah has made-you-many — and here you are today, like the stars in the heavens for multitude! ¹¹ YHVH, the elo’ah of your fathers, may he add to you as you are a thousand times, and bless you, as he promised to you! ¹² How can I carry, I alone, your load, your burden, your quarreling? ¹³ Provide yourselves (with) men, wise, understanding and knowledgeable, for your tribes, and I will set them as heads-over-you.’ ¹⁴ And you answered me, you said: “Good is the word that you have proposed to do!” ¹⁵ So I took heads of your tribes, men wise and knowledgeable, and I placed them as heads over you, as rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens, and as officials for your tribes.”
^טז וָאֲצַוֶּה֙ אֶת־שֹׁ֣פְטֵיכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר שָׁמֹ֤עַ בֵּין־אֲחֵיכֶם֙ וּשְׁפַטְתֶּ֣ם צֶ֔דֶק בֵּֽין־אִ֥ישׁ וּבֵין־אָחִ֖יו וּבֵ֥ין גֵּרֽוֹ׃ ^יז לֹֽא־תַכִּ֨ירוּ פָנִ֜ים בַּמִּשְׁפָּ֗ט כַּקָּטֹ֤ן כַּגָּדֹל֙ תִּשְׁמָע֔וּן לֹ֤א תָג֙וּרוּ֙ מִפְּנֵי־אִ֔ישׁ כִּ֥י הַמִּשְׁפָּ֖ט לֵאלֹהִ֣ים ה֑וּא וְהַדָּבָר֙ אֲשֶׁ֣ר יִקְשֶׁ֣ה מִכֶּ֔ם תַּקְרִב֥וּן אֵלַ֖י וּשְׁמַעְתִּֽיו׃ ^יח וָאֲצַוֶּ֥ה אֶתְכֶ֖ם בָּעֵ֣ת הַהִ֑וא אֵ֥ת כׇּל־הַדְּבָרִ֖ים אֲשֶׁ֥ר תַּעֲשֽׂוּן׃	¹⁶ “Now I commanded your judges at that time, saying: ‘hear-out (what is) between your brothers, judge with equity between each-man and his brother or a sojourner. ¹⁷ You are not to (specially-)recognize a face in judgment, as the small, so the great, you are to hear-them-out; you are not to be-in-fear of any-man, for judgment — it is Elohim’s! And (any) legal-matter too hard for you, bring-near to me, and I will hear-it-out.’ ¹⁸ So I commanded you at that time concerning all the matters that you should do.”^[6] Dtr 2 adds this section, sculpting the J and E traditions of Exodus 18 which deal with the appointment of the judiciary into a more “suitable” account. Jethro the foreigner is no longer the catalyst to the appointment of judges. Moses suggests the move on his own, with the approval of the people, thus purging foreign influence from this important institution. The appointment of the judiciary is added here, before the desert journeys, since according to Exodus 18, it occurred at the Mountain of Elohim = Horeb.
^יט וַנִּסַּ֣ע מֵחֹרֵ֗ב וַנֵּ֡לֶךְ אֵ֣ת כׇּל־הַמִּדְבָּ֣ר הַגָּדוֹל֩ וְהַנּוֹרָ֨א הַה֜וּא אֲשֶׁ֣ר רְאִיתֶ֗ם דֶּ֚רֶךְ הַ֣ר הָֽאֱמֹרִ֔י כַּאֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹהֵ֖ינוּ אֹתָ֑נוּ וַנָּבֹ֕א עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ׃ ^כ וָאֹמַ֖ר אֲלֵכֶ֑ם בָּאתֶם֙ עַד־הַ֣ר הָאֱמֹרִ֔י אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ נֹתֵ֥ן לָֽנוּ׃ ^כא רְ֠אֵ֠ה נָתַ֨ן יְהֹוָ֧ה אֱלֹהֶ֛יךָ לְפָנֶ֖יךָ אֶת־הָאָ֑רֶץ עֲלֵ֣ה רֵ֗שׁ כַּאֲשֶׁר֩ דִּבֶּ֨ר יְהֹוָ֜ה אֱלֹהֵ֤י אֲבֹתֶ֙יךָ֙ לָ֔ךְ אַל־תִּירָ֖א וְאַל־תֵּחָֽת׃	¹⁹ “We marched on from Ḥorev and traveled through the whole wilderness, that great and awe-inspiring one that you saw, by the Emori hill-country route as YHVH our elo’ah commanded us, and we came as far as Ḳadesh-barne’a. ²⁰ And I said to you: ‘You have come to the Emori hill-country that YHVH our elo’ah is giving us. ²¹ See, YHVH your elo’ah has given before you this land, go up, take-possession (of it), as YHVH the elo’ah of your fathers promised you. Do not be afraid, do not be dismayed!'”
שלישי ^כב וַתִּקְרְב֣וּן אֵלַי֮ כֻּלְּכֶם֒ וַתֹּאמְר֗וּ נִשְׁלְחָ֤ה אֲנָשִׁים֙ לְפָנֵ֔ינוּ וְיַחְפְּרוּ־לָ֖נוּ אֶת־הָאָ֑רֶץ וְיָשִׁ֤בוּ אֹתָ֙נוּ֙ דָּבָ֔ר אֶת־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר נַעֲלֶה־בָּ֔הּ וְאֵת֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר נָבֹ֖א אֲלֵיהֶֽן׃ ^כג וַיִּיטַ֥ב בְּעֵינַ֖י הַדָּבָ֑ר וָאֶקַּ֤ח מִכֶּם֙ שְׁנֵ֣ים עָשָׂ֣ר אֲנָשִׁ֔ים אִ֥ישׁ אֶחָ֖ד לַשָּֽׁבֶט׃ ^כד וַיִּפְנוּ֙ וַיַּעֲל֣וּ הָהָ֔רָה וַיָּבֹ֖אוּ עַד־נַ֣חַל אֶשְׁכֹּ֑ל וַֽיְרַגְּל֖וּ אֹתָֽהּ׃ ^כה וַיִּקְח֤וּ בְיָדָם֙ מִפְּרִ֣י הָאָ֔רֶץ וַיּוֹרִ֖דוּ אֵלֵ֑ינוּ וַיָּשִׁ֨בוּ אֹתָ֤נוּ דָבָר֙ וַיֹּ֣אמְר֔וּ טוֹבָ֣ה הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ נֹתֵ֥ן לָֽנוּ׃	²² “Then you came-near to me, all of you, and said: ‘Let us send men before us that they may explore the land for us and return us word about the route that we should (use to) go up against it and about the towns that we will come to.’^[7] Dtr 1’s version of the spy account, further distances Moses from culpability implying that it was the Israelites who suggested this move. ²³ The matter was good in my eyes, and so I took from among you twelve men, one man per tribe.^[8] Once again Dtr 2 attempts to harmonize the accounts by adding details from P’s spy account, since only according to P did Moses select 12 spies. Usually H is the intercessor between Priestly traditions and non-Priestly narrative, but these details are added without any Priestly language markers, and see also comment x (since Dtr 2, likely inherited a text with P narrative additions already interwoven there is no expectation that he would distinguish between P and J, and bring only J). ²⁴ They faced about and went up into the hills, and came as far as the Wadi of Clusters and spied it out. ²⁵ They took in their hand (some) of the fruit of the land and brought (it) down to us and returned us word, they said: ‘Good is the land that YHVH our elo’ah is giving us!'”
^כו וְלֹ֥א אֲבִיתֶ֖ם לַעֲלֹ֑ת וַתַּמְר֕וּ אֶת־פִּ֥י יְהֹוָ֖ה אֱלֹהֵיכֶֽם׃ ^כז וַתֵּרָגְנ֤וּ בְאׇהֳלֵיכֶם֙ וַתֹּ֣אמְר֔וּ בְּשִׂנְאַ֤ת יְהֹוָה֙ אֹתָ֔נוּ הוֹצִיאָ֖נוּ מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֥ת אֹתָ֛נוּ בְּיַ֥ד הָאֱמֹרִ֖י לְהַשְׁמִידֵֽנוּ׃ ^כח אָנָ֣ה ׀ אֲנַ֣חְנוּ עֹלִ֗ים אַחֵ֩ינוּ֩ הֵמַ֨סּוּ אֶת־לְבָבֵ֜נוּ לֵאמֹ֗ר עַ֣ם גָּד֤וֹל וָרָם֙ מִמֶּ֔נּוּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצוּרֹ֖ת בַּשָּׁמָ֑יִם וְגַם־בְּנֵ֥י עֲנָקִ֖ים רָאִ֥ינוּ שָֽׁם׃	²⁶ “Yet you were not willing to go up, you rebelled against the order of YHVH your elo’ah. ²⁷ You muttered in your tents, you said: ‘Because of YHVH’s hatred for us he took us out of the land of Mitsrayim, to give us into the hand of the Emori, to destroy us!^[9] Dtr 1’s account very much echoes J’s version of Numbers 13-14 (Dtr 1 is later than J – which may be discerned by the drawing upon and occasional sculpting of the J tradition to fit a Moseo-Centric account), the spies went to Eshkol, and reported that the land was good, the people then rebelled (without instigation from the spies). ²⁸ To where are we going up? Our brothers have made our hearts melt, saying: A people greater and taller than we, towns great and fortified to heaven, and even Children of the Anaqim we saw there!'”^[10] Once again Dtr 2, adds details from the Priestly account – the spies instigated the rebellion, or at least added fodder to the fire. This is clearly a non-sequitor, since the people had already rebelled according to vss. 26-27, see comment viii.
^כט וָאֹמַ֖ר אֲלֵכֶ֑ם לֹא־תַעַרְצ֥וּן וְֽלֹא־תִֽירְא֖וּן מֵהֶֽם׃ ^ל יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ הַהֹלֵ֣ךְ לִפְנֵיכֶ֔ם ה֖וּא יִלָּחֵ֣ם לָכֶ֑ם כְּ֠כֹ֠ל אֲשֶׁ֨ר עָשָׂ֧ה אִתְּכֶ֛ם בְּמִצְרַ֖יִם לְעֵינֵיכֶֽם׃ ^לא וּבַמִּדְבָּר֙ אֲשֶׁ֣ר רָאִ֔יתָ אֲשֶׁ֤ר נְשָׂאֲךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כַּאֲשֶׁ֥ר יִשָּׂא־אִ֖ישׁ אֶת־בְּנ֑וֹ בְּכׇל־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר הֲלַכְתֶּ֔ם עַד־בֹּאֲכֶ֖ם עַד־הַמָּק֥וֹם הַזֶּֽה׃ ^לב וּבַדָּבָ֖ר הַזֶּ֑ה אֵֽינְכֶם֙ מַאֲמִינִ֔ם בַּיהֹוָ֖ה אֱלֹהֵיכֶֽם׃ ^לג הַהֹלֵ֨ךְ לִפְנֵיכֶ֜ם בַּדֶּ֗רֶךְ לָת֥וּר לָכֶ֛ם מָק֖וֹם לַחֲנֹֽתְכֶ֑ם בָּאֵ֣שׁ ׀ לַ֗יְלָה לַרְאֹֽתְכֶם֙ בַּדֶּ֙רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וּבֶעָנָ֖ן יוֹמָֽם׃	²⁹ “Now I said to you: ‘Do not shake-in-fear, do not be afraid of them! ³⁰ YHVH your elo’ah, who goes before you, he will wage-war for you, according to all that he did with you in Mitsrayim, before your eyes,^[11] In J, Caleb reassures the Israelites but in this Moseo-centric account Moses performs this role. ³¹ and in the wilderness, where you saw how YHVH your elo’ah carried you as a man carries his child, on all the way that you went upon, until your coming to this place. ³² Yet in this matter you have been showing-no-trust in YHVH your elo’ah, ³³ who goes before you on the way to scout out for you a place to pitch-your-camp, in fire by night, to have you see the way on which you should go, and in a cloud by day!'”^[12] Dtr 2 contextualizes the specific rebellion of Dtr as part of an overall pattern of the nation’s refusal to believe in divine salvation.
^לד וַיִּשְׁמַ֥ע יְהֹוָ֖ה אֶת־ק֣וֹל דִּבְרֵיכֶ֑ם וַיִּקְצֹ֖ף וַיִּשָּׁבַ֥ע לֵאמֹֽר׃ ^לה אִם־יִרְאֶ֥ה אִישׁ֙ בָּאֲנָשִׁ֣ים הָאֵ֔לֶּה הַדּ֥וֹר הָרָ֖ע הַזֶּ֑ה אֵ֚ת הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֣ר נִשְׁבַּ֔עְתִּי לָתֵ֖ת לַאֲבֹתֵיכֶֽם׃ ^לו זֽוּלָתִ֞י כָּלֵ֤ב בֶּן־יְפֻנֶּה֙ ה֣וּא יִרְאֶ֔נָּה וְלֽוֹ־אֶתֵּ֧ן אֶת־הָאָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖הּ וּלְבָנָ֑יו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהֹוָה׃ ^לז גַּם־בִּי֙ הִתְאַנַּ֣ף יְהֹוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־אַתָּ֖ה לֹא־תָבֹ֥א שָֽׁם׃ ^לח יְהוֹשֻׁ֤עַ בִּן־נוּן֙ הָעֹמֵ֣ד לְפָנֶ֔יךָ ה֖וּא יָ֣בֹא שָׁ֑מָּה אֹת֣וֹ חַזֵּ֔ק כִּי־ה֖וּא יַנְחִלֶ֥נָּה אֶת־יִשְׂרָאֵֽל׃ רביעי ^לט וְטַפְּכֶם֩ אֲשֶׁ֨ר אֲמַרְתֶּ֜ם לָבַ֣ז יִהְיֶ֗ה וּ֠בְנֵיכֶ֠ם אֲשֶׁ֨ר לֹא־יָדְע֤וּ הַיּוֹם֙ ט֣וֹב וָרָ֔ע הֵ֖מָּה יָבֹ֣אוּ שָׁ֑מָּה וְלָהֶ֣ם אֶתְּנֶ֔נָּה וְהֵ֖ם יִירָשֽׁוּהָ׃ ^מ וְאַתֶּ֖ם פְּנ֣וּ לָכֶ֑ם וּסְע֥וּ הַמִּדְבָּ֖רָה דֶּ֥רֶךְ יַם־סֽוּף׃	³⁴ “When YHVH heard the voice of your words, he became furious and swore, saying: ³⁵ ‘If they should get-to-see-a (single) man of all of these men, of this evil generation — the good land that I swore to give to their fathers . . . ! ³⁶ Only Kalev son of Yefunneh, he will get-to-see it, to him will I give the land that he has tread upon, and to his children, in consequence that he fully-followed after YHVH.’^[13] Once again replicating the Lord’s response according to J. ³⁷ At me also YHVH was incensed for your sakes, saying: ‘You also will not enter there! ³⁸ Yehoshua son of Nun, who stands before you, he will enter there; him (you are to) strengthen, for he will allot-it-as inheritance to Yisra’el.’^[14] According to P, Moses does not enter Canaan because of his disobedience at the waters of Meribah (Numbers 20:1-13). Here Dtr 2 implies that Moses shares the Israelite guilt for the spy debacle and for this reason doesn’t enter the land (surrendering his leadership role in favor of Joshua). Moses sinned, perhaps by giving approval for sending the spies and by picking them out himself according to vs. 23 (Dtr 2), without asking the deity for permission. Note Dtr 2’s concern for a proper change of the guard which is also apparent in his additions to Deuteronomy 31. ³⁹ Now your little-ones, of whom you said: ‘For plunder will they be,’ and your children who as of today do not (yet) know good or ill, they shall enter there, to them I will give it, they will take-possession of it! ⁴⁰ As for you, face about, march into the wilderness, by the Reed Sea route.”
^מא וַֽתַּעֲנ֣וּ ׀ וַתֹּאמְר֣וּ אֵלַ֗י חָטָ֘אנוּ֮ לַיהֹוָה֒ אֲנַ֤חְנוּ נַעֲלֶה֙ וְנִלְחַ֔מְנוּ כְּכֹ֥ל אֲשֶׁר־צִוָּ֖נוּ יְהֹוָ֣ה אֱלֹהֵ֑ינוּ וַֽתַּחְגְּר֗וּ אִ֚ישׁ אֶת־כְּלֵ֣י מִלְחַמְתּ֔וֹ וַתָּהִ֖ינוּ לַעֲלֹ֥ת הָהָֽרָה׃ ^מב וַיֹּ֨אמֶר יְהֹוָ֜ה אֵלַ֗י אֱמֹ֤ר לָהֶם֙ לֹ֤א תַֽעֲלוּ֙ וְלֹא־תִלָּ֣חֲמ֔וּ כִּ֥י אֵינֶ֖נִּי בְּקִרְבְּכֶ֑ם וְלֹא֙ תִּנָּֽגְפ֔וּ לִפְנֵ֖י אֹיְבֵיכֶֽם׃ ^מג וָאֲדַבֵּ֥ר אֲלֵיכֶ֖ם וְלֹ֣א שְׁמַעְתֶּ֑ם וַתַּמְרוּ֙ אֶת־פִּ֣י יְהֹוָ֔ה וַתָּזִ֖דוּ וַתַּעֲל֥וּ הָהָֽרָה׃	⁴¹ “But you spoke up, you said to me: ‘We have sinned against YHVH, we will go up and wage-war, according to all that YHVH our elo’ah commanded us! So each-man girded on his implements of war and you made-bold to go-up to the hill-country.’ ⁴² But YHVH said to me: ‘Say to them: You are not to go-up, you are not to wage-war, for I am not in your midst — that you not be smitten before your enemies!’ ⁴³ So I spoke to you, but you did not hearken, you rebelled against the order of YHVH, brazenly going-up to the hills.”
^מד וַיֵּצֵ֨א הָאֱמֹרִ֜י הַיֹּשֵׁ֨ב בָּהָ֤ר הַהוּא֙ לִקְרַאתְכֶ֔ם וַיִּרְדְּפ֣וּ אֶתְכֶ֔ם כַּאֲשֶׁ֥ר תַּעֲשֶׂ֖ינָה הַדְּבֹרִ֑ים וַֽיַּכְּת֥וּ אֶתְכֶ֛ם בְּשֵׂעִ֖יר עַד־חׇרְמָֽה׃ ^מה וַתָּשֻׁ֥בוּ וַתִּבְכּ֖וּ לִפְנֵ֣י יְהֹוָ֑ה וְלֹֽא־שָׁמַ֤ע יְהֹוָה֙ בְּקֹ֣לְכֶ֔ם וְלֹ֥א הֶאֱזִ֖ין אֲלֵיכֶֽם׃ ^מו וַתֵּשְׁב֥וּ בְקָדֵ֖שׁ יָמִ֣ים רַבִּ֑ים כַּיָּמִ֖ים אֲשֶׁ֥ר יְשַׁבְתֶּֽם׃ ב ^א וַנֵּ֜פֶן וַנִּסַּ֤ע הַמִּדְבָּ֙רָה֙ דֶּ֣רֶךְ יַם־ס֔וּף כַּאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה אֵלָ֑י וַנָּ֥סׇב אֶת־הַר־שֵׂעִ֖יר יָמִ֥ים רַבִּֽים׃	⁴⁴ “Now the Emori came out, those who were settled in those hills, to meet you, they pursued you — as bees do! — and they crushed you at Se’ir, as far as Ḥorma. ⁴⁵ When you returned, you wept before the presence of YHVH, but YHVH did not hearken to your voice, he did not give-ear to you. ⁴⁶ So you stayed in Ḳadesh for many days, like the days you had stayed (there before), 2 ¹ and we faced about and marched into the wilderness, by the Reed Sea route, as YHVH had spoken to me; we circled around the hills of Se’ir for many days-and-years.”^[15] An almost exact replica of J’s spy narrative at the end of Numbers 14.
חמישי ^ב וַיֹּ֥אמֶר יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃ ^ג רַב־לָכֶ֕ם סֹ֖ב אֶת־הָהָ֣ר הַזֶּ֑ה פְּנ֥וּ לָכֶ֖ם צָפֹֽנָה׃ ^ד וְאֶת־הָעָם֮ צַ֣ו לֵאמֹר֒ אַתֶּ֣ם עֹֽבְרִ֗ים בִּגְבוּל֙ אֲחֵיכֶ֣ם בְּנֵי־עֵשָׂ֔ו הַיֹּשְׁבִ֖ים בְּשֵׂעִ֑יר וְיִֽירְא֣וּ מִכֶּ֔ם וְנִשְׁמַרְתֶּ֖ם מְאֹֽד׃ ^ה אַל־תִּתְגָּר֣וּ בָ֔ם כִּ֠י לֹֽא־אֶתֵּ֤ן לָכֶם֙ מֵֽאַרְצָ֔ם עַ֖ד מִדְרַ֣ךְ כַּף־רָ֑גֶל כִּֽי־יְרֻשָּׁ֣ה לְעֵשָׂ֔ו נָתַ֖תִּי אֶת־הַ֥ר שֵׂעִֽיר׃ ^ו אֹ֣כֶל תִּשְׁבְּר֧וּ מֵֽאִתָּ֛ם בַּכֶּ֖סֶף וַאֲכַלְתֶּ֑ם וְגַם־מַ֜יִם תִּכְר֧וּ מֵאִתָּ֛ם בַּכֶּ֖סֶף וּשְׁתִיתֶֽם׃ ^ז כִּי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ בֵּֽרַכְךָ֗ בְּכֹל֙ מַעֲשֵׂ֣ה יָדֶ֔ךָ יָדַ֣ע לֶכְתְּךָ֔ אֶת־הַמִּדְבָּ֥ר הַגָּדֹ֖ל הַזֶּ֑ה זֶ֣ה ׀ אַרְבָּעִ֣ים שָׁנָ֗ה יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ עִמָּ֔ךְ לֹ֥א חָסַ֖רְתָּ דָּבָֽר׃ ^ח וַֽנַּעֲבֹ֞ר מֵאֵ֧ת אַחֵ֣ינוּ בְנֵי־עֵשָׂ֗ו הַיֹּֽשְׁבִים֙ בְּשֵׂעִ֔יר מִדֶּ֙רֶךְ֙ הָֽעֲרָבָ֔ה מֵאֵילַ֖ת וּמֵעֶצְיֹ֣ן גָּ֑בֶר וַנֵּ֙פֶן֙ וַֽנַּעֲבֹ֔ר דֶּ֖רֶךְ מִדְבַּ֥ר מוֹאָֽב׃	² “Now YHVH said to me, saying: ³ ‘Enough for you, circling around these hills! Face about, northward! ⁴ And as for the people, command (them), saying: ‘You are (about) to cross the territory of your brothers, the Children of Esav, who are settled in Se’ir. Though they are afraid of you, take exceeding care! ⁵ Do not stir yourselves up against them, For I will not give you of their land so much as the sole of a foot can tread on, for as a possession to Esav I gave the hill-country of Se’ir. ⁶ Food you may market from them for silver, that you may eat; and also water you may purchase from them for silver, that you may drink.^[16] Dtr 1 does not catalogue the number of years Israel spent in the desert as in Priestly and post-Priestly sources, the only indication of a long time passing is “[We]skirted Mount Seir for many days” in vs. 1. This section gives a recap of the attempted passage through Edom as recounted in Numbers 20:14-21, though in this case, the Edomites seem to have granted the Isralites safe passage. Perhaps Dtr 1, was uncomfortable with Israel’s fear of the Edomites’ animosity in Numbers 20 which prevented their passage, and sets the record straight, the Edomites feared Israel and didn’t impede their passage through Edom. ⁷ For YHVH your elo’ah has blessed you in all the works of your hands — he has known your travels in this great wilderness! (For) forty years is YHVH your elo’ah with you; you have not lacked a thing!’^[17] Dtr 2, familiar with the P’s 40 year sojourn in the desert adds it here, note that this verse diverges from the purely narrative context, to a more orational thanksgiving. ⁸ So we crossed on by, away from our brothers, the Children of Esav, who are settled in Se’ir, (away) from the route of the Plain, from Eilat and from Etsion Gever, and we faced about and crossed the route of the Wilderness of Moav.”
^ט וַיֹּ֨אמֶר יְהֹוָ֜ה אֵלַ֗י אַל־תָּ֙צַר֙ אֶת־מוֹאָ֔ב וְאַל־תִּתְגָּ֥ר בָּ֖ם מִלְחָמָ֑ה כִּ֠י לֹֽא־אֶתֵּ֨ן לְךָ֤ מֵֽאַרְצוֹ֙ יְרֻשָּׁ֔ה כִּ֣י לִבְנֵי־ל֔וֹט נָתַ֥תִּי אֶת־עָ֖ר יְרֻשָּֽׁה׃ ^י הָאֵמִ֥ים לְפָנִ֖ים יָ֣שְׁבוּ בָ֑הּ עַ֣ם גָּד֥וֹל וְרַ֛ב וָרָ֖ם כָּעֲנָקִֽים׃ ^יא רְפָאִ֛ים יֵחָשְׁב֥וּ אַף־הֵ֖ם כָּעֲנָקִ֑ים וְהַמֹּ֣אָבִ֔ים יִקְרְא֥וּ לָהֶ֖ם אֵמִֽים׃ ^יב וּבְשֵׂעִ֞יר יָשְׁב֣וּ הַחֹרִים֮ לְפָנִים֒ וּבְנֵ֧י עֵשָׂ֣ו יִֽירָשׁ֗וּם וַיַּשְׁמִידוּם֙ מִפְּנֵיהֶ֔ם וַיֵּשְׁב֖וּ תַּחְתָּ֑ם כַּאֲשֶׁ֧ר עָשָׂ֣ה יִשְׂרָאֵ֗ל לְאֶ֙רֶץ֙ יְרֻשָּׁת֔וֹ אֲשֶׁר־נָתַ֥ן יְהֹוָ֖ה לָהֶֽם׃ ^יג עַתָּ֗ה קֻ֛מוּ וְעִבְר֥וּ לָכֶ֖ם אֶת־נַ֣חַל זָ֑רֶד וַֽנַּעֲבֹ֖ר אֶת־נַ֥חַל זָֽרֶד׃ ^יד וְהַיָּמִ֞ים אֲשֶׁר־הָלַ֣כְנוּ ׀ מִקָּדֵ֣שׁ בַּרְנֵ֗עַ עַ֤ד אֲשֶׁר־עָבַ֙רְנוּ֙ אֶת־נַ֣חַל זֶ֔רֶד שְׁלֹשִׁ֥ים וּשְׁמֹנֶ֖ה שָׁנָ֑ה עַד־תֹּ֨ם כׇּל־הַדּ֜וֹר אַנְשֵׁ֤י הַמִּלְחָמָה֙ מִקֶּ֣רֶב הַֽמַּחֲנֶ֔ה כַּאֲשֶׁ֛ר נִשְׁבַּ֥ע יְהֹוָ֖ה לָהֶֽם׃ ^טו וְגַ֤ם יַד־יְהֹוָה֙ הָ֣יְתָה בָּ֔ם לְהֻמָּ֖ם מִקֶּ֣רֶב הַֽמַּחֲנֶ֑ה עַ֖ד תֻּמָּֽם׃	⁹ “YHVH said to me: ‘Do not harass Moav, do not stir yourself up against them (in) war, for I will not give you (any) of their land as a possession, for to the Children of Lōt I have given Ar as a possession.^[18] Dtr 1, paints Yhwh (the Lord) as the God of all nations each with an allotted piece of land, as opposed to J’s Yhwh who is a more personal (albeit still powerful) deity who looks out for Israel, but not necessarily the other nations. ¹⁰ — The Émim/Frightful-ones were formerly settled there, a people great and many, and tall like the Anaqim. ¹¹ Like Refa’im/Shades are they considered, as the Anaqim (are), but the Moavim call them Émim. ¹² Now in Se’ir the Ḥorim were formerly settled; but the Children of Esav dispossessed them, destroying them from before them and settling in their place, (just) as Yisra’el did to the land of their possession, which YHVH gave to them. — ^[19] Interspersed throughout Chapters 2 and 3, are accounts of the mythic origins of the various national groups surrounding Israel. These short explanations clearly digress from the narrative account and are most likely attribute to the late Bridger, who was responsible for similar mythic divergences in Genesis 10 and 14, and note especially the allusion to the Refaim, a nation which was defeated by Kedorlaoemer according to Genesis 14. ¹³ Now, arise, cross you the Wadi Zered!’ So we crossed the Wadi Zered.^[20] A continuation of Dtr 1’s basic narrative account. ¹⁴ And the days that we traveled from Ḳadesh Barne’a until we crossed the Wadi Zered (were): thirty-eight years, until had ended in all that generation, the men of war, from amid the camp, as YHVH had sworn to them. ¹⁵ Yes, the hand of YHVH was against them, to panic them from amid the camp, until they had ended.”
^טז וַיְהִ֨י כַאֲשֶׁר־תַּ֜מּוּ כׇּל־אַנְשֵׁ֧י הַמִּלְחָמָ֛ה לָמ֖וּת מִקֶּ֥רֶב הָעָֽם׃ ^יז וַיְדַבֵּ֥ר יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃ ^יח אַתָּ֨ה עֹבֵ֥ר הַיּ֛וֹם אֶת־גְּב֥וּל מוֹאָ֖ב אֶת־עָֽר׃ ^יט וְקָרַבְתָּ֗ מ֚וּל בְּנֵ֣י עַמּ֔וֹן אַל־תְּצֻרֵ֖ם וְאַל־תִּתְגָּ֣ר בָּ֑ם כִּ֣י לֹֽא־אֶ֠תֵּ֠ן מֵאֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִבְנֵי־ל֖וֹט נְתַתִּ֥יהָ יְרֻשָּֽׁה׃ ^כ אֶֽרֶץ־רְפָאִ֥ים תֵּחָשֵׁ֖ב אַף־הִ֑וא רְפָאִ֤ים יָֽשְׁבוּ־בָהּ֙ לְפָנִ֔ים וְהָֽעַמֹּנִ֔ים יִקְרְא֥וּ לָהֶ֖ם זַמְזֻמִּֽים׃ ^כא עַ֣ם גָּד֥וֹל וְרַ֛ב וָרָ֖ם כָּעֲנָקִ֑ים וַיַּשְׁמִידֵ֤ם יְהֹוָה֙ מִפְּנֵיהֶ֔ם וַיִּירָשֻׁ֖ם וַיֵּשְׁב֥וּ תַחְתָּֽם׃ ^כב כַּאֲשֶׁ֤ר עָשָׂה֙ לִבְנֵ֣י עֵשָׂ֔ו הַיֹּשְׁבִ֖ים בְּשֵׂעִ֑יר אֲשֶׁ֨ר הִשְׁמִ֤יד אֶת־הַחֹרִי֙ מִפְּנֵיהֶ֔ם וַיִּֽירָשֻׁם֙ וַיֵּשְׁב֣וּ תַחְתָּ֔ם עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ ^כג וְהָֽעַוִּ֛ים הַיֹּשְׁבִ֥ים בַּחֲצֵרִ֖ים עַד־עַזָּ֑ה כַּפְתֹּרִים֙ הַיֹּצְאִ֣ים מִכַּפְתֹּ֔ר הִשְׁמִידֻ֖ם וַיֵּשְׁב֥וּ תַחְתָּֽם׃ ^כד ק֣וּמוּ סְּע֗וּ וְעִבְרוּ֮ אֶת־נַ֣חַל אַרְנֹן֒ רְאֵ֣ה נָתַ֣תִּי בְ֠יָדְךָ֠ אֶת־סִיחֹ֨ן מֶֽלֶךְ־חֶשְׁבּ֧וֹן הָֽאֱמֹרִ֛י וְאֶת־אַרְצ֖וֹ הָחֵ֣ל רָ֑שׁ וְהִתְגָּ֥ר בּ֖וֹ מִלְחָמָֽה׃ כה הַיּ֣וֹם הַזֶּ֗ה אָחֵל֙ תֵּ֤ת פַּחְדְּךָ֙ וְיִרְאָ֣תְךָ֔ עַל־פְּנֵי֙ הָֽעַמִּ֔ים תַּ֖חַת כׇּל־הַשָּׁמָ֑יִם אֲשֶׁ֤ר יִשְׁמְעוּן֙ שִׁמְעֲךָ֔ וְרָגְז֥וּ וְחָל֖וּ מִפָּנֶֽיךָ׃	¹⁶ “Now it was, when all the men of war had ended (their) dying from amid the people,^[21] H adds the exact figure here, 38 years which accords with the Priestly chronology, since the spies were sent in the second year (according to the last date mentioned in the P itinerary – Numbers 10:11) and then the final push occurred after 38 years in the 40th year. ¹⁷ YHVH spoke to me, saying: ¹⁸ ‘You are crossing today the territory of Moav, Ar. ¹⁹ When you come-near, opposite the Children of Ammon, do not harass them, do not stir yourself up against them, for I will not give (any) of the land of the Children of Ammon to you as a possession, for to the Children of Lōt I have given it as a possession.^[22] See comment, end of Deuteronomy 2:9. ²⁰ It, too, is considered the land of the Refa’im, Refa’im were settled in it in former-times, but the Ammonim call them Zamzummim/Barbarians ²¹ — a people great and many, tall like the Anaqim, yet YHVH destroyed them from before them, and they dispossessed them, and settled in their place, ²² as he did to the Children of Esav who are settled in Se’ir, that he destroyed the Ḥori from before them, and they dispossessed them and settled in their place, until this (very) day. ²³ As for the Avvim who were settled in villages as far as Aza, Kaftorim who came from Kaftor destroyed them and settled in their place.^[23] See comment, end of Deuteronomy 2:12. ²⁴ Arise, march on and cross the Wadi Arnon! See, I have given into your hand Siḥon king of Ḥeshbon, the Emori, and his land; Start! Take-possession! And stir yourself up against him (in) war! ²⁵ This (very) day I will start to put the terror of you and the awe of you upon the peoples (that are) under all the heavens, so that when they hear heard-rumors of you, they will shudder and writhe before you.'”^[24] After Dtr 1 threefold warning not to engage Edom, Moab, and Ammon, who are all related to Israel, he finally gives them permission to occupy the land of Sihon. Dtr 1, does not emphasize that Sihon’s land was occupied by the Israelites and dwelt in, rather that they needed to pass through to get to Canaan, and that since Sihon was impeding they engaged him, they then immediately continue to the Bashan in 3:1. This is contra Dtr 2 who following P, relates to the settlement of these lands by the two and a half tribes in Deuteronomy 3:15ff, and see also our commentary on Numbers 32.
^כו וָאֶשְׁלַ֤ח מַלְאָכִים֙ מִמִּדְבַּ֣ר קְדֵמ֔וֹת אֶל־סִיח֖וֹן מֶ֣לֶךְ חֶשְׁבּ֑וֹן דִּבְרֵ֥י שָׁל֖וֹם לֵאמֹֽר׃ ^כז אֶעְבְּרָ֣ה בְאַרְצֶ֔ךָ בַּדֶּ֥רֶךְ בַּדֶּ֖רֶךְ אֵלֵ֑ךְ לֹ֥א אָס֖וּר יָמִ֥ין וּשְׂמֹֽאול׃ ^כח אֹ֣כֶל בַּכֶּ֤סֶף תַּשְׁבִּרֵ֙נִי֙ וְאָכַ֔לְתִּי וּמַ֛יִם בַּכֶּ֥סֶף תִּתֶּן־לִ֖י וְשָׁתִ֑יתִי רַ֖ק אֶעְבְּרָ֥ה בְרַגְלָֽי׃ ^כט כַּאֲשֶׁ֨ר עָֽשׂוּ־לִ֜י בְּנֵ֣י עֵשָׂ֗ו הַיֹּֽשְׁבִים֙ בְּשֵׂעִ֔יר וְהַמּ֣וֹאָבִ֔ים הַיֹּשְׁבִ֖ים בְּעָ֑ר עַ֤ד אֲשֶֽׁר־אֶֽעֱבֹר֙ אֶת־הַיַּרְדֵּ֔ן אֶל־הָאָ֕רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ נֹתֵ֥ן לָֽנוּ׃ ^ל וְלֹ֣א אָבָ֗ה סִיחֹן֙ מֶ֣לֶךְ חֶשְׁבּ֔וֹן הַעֲבִרֵ֖נוּ בּ֑וֹ כִּֽי־הִקְשָׁה֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ אֶת־רוּח֗וֹ וְאִמֵּץ֙ אֶת־לְבָב֔וֹ לְמַ֛עַן תִּתּ֥וֹ בְיָדְךָ֖ כַּיּ֥וֹם הַזֶּֽה׃	²⁶ “Now I sent messengers from the Wilderness of Qedemot to Siḥon, king of Ḥeshbon, words of peace, saying: ²⁷ ‘Let me cross through your land; on the main-route, on the main-route I will go, I will not turn aside right or left. ²⁸ As for food, for silver you may market (it) to me, that I may eat, as for water, for silver you may give (it) to me, that I may drink, only: let me cross on foot — ²⁹ as the Children of Esav, who are settled in Se’ir, did for me, and the Moavim, who are settled in Ar, until I have crossed the Yarden into the land that YHVH our elo’ah is giving us.’^[25] Sihon’s bellicosity contrasts with Moab and Edom’s friendliness. This is a slight divergence from Dtr 1’s account since neither Edom nor Moab expressly granted permission, they just did not engage the Israelites – and thus is perhaps attributed to Dtr 2’s expansion. ³⁰ But Siḥon king of Ḥeshbon was not willing to let us cross through him, for YHVH your elo’ah hardened his spirit and stiffened his heart, in order to give him into your hand, as (is) this day.”^[26] As in Deuteronomy 1, Dtr 2, harmonizes between Dtr 1’s account and the J narrative (in Chapter 1:9-18 he inserts the appointment of Judges). According to Dtr 1, the conquest was straightforward, Sihon attacked Israel and Israel retaliated (vs. 32). Dtr 2, inserts a recapitulation of Numbers 21:21-25 (with important divergences): The Israelites (Moses in Deuteronomy) ask to pass through the land of Sihon, Sihon refuses and engages them in war. As with Pharaoh and the plagues the Lord hardens Sihon’s heart which is not mentioned in Numbers, implying that the annihilation of Sihon is according to the divine plan, i.e. the extermination of the seven nations. ¶ Note the resumptive repetition of vs. 25 (25This day I will begin to put the dread and fear of you upon the peoples everywhere under heaven; when they hear report of you, they will tremble and be in anguish because of you.’) in vs. 31 (31 The Lord said to me, ‘See, I have begun to give Sihon and his land over to you. Begin now to take possession of his land.) implying that the intervening verses were indeed added by Dtr 2.
ששי ^לא וַיֹּ֤אמֶר יְהֹוָה֙ אֵלַ֔י רְאֵ֗ה הַֽחִלֹּ֙תִי֙ תֵּ֣ת לְפָנֶ֔יךָ אֶת־סִיחֹ֖ן וְאֶת־אַרְצ֑וֹ הָחֵ֣ל רָ֔שׁ לָרֶ֖שֶׁת אֶת־אַרְצֽוֹ׃ ^לב וַיֵּצֵא֩ סִיחֹ֨ן לִקְרָאתֵ֜נוּ ה֧וּא וְכׇל־עַמּ֛וֹ לַמִּלְחָמָ֖ה יָֽהְצָה׃ ^לג וַֽיִּתְּנֵ֛הוּ יְהֹוָ֥ה אֱלֹהֵ֖ינוּ לְפָנֵ֑ינוּ וַנַּ֥ךְ אֹת֛וֹ וְאֶת־בָּנָ֖ו וְאֶת־כׇּל־עַמּֽוֹ׃ ^לד וַנִּלְכֹּ֤ד אֶת־כׇּל־עָרָיו֙ בָּעֵ֣ת הַהִ֔וא וַֽנַּחֲרֵם֙ אֶת־כׇּל־עִ֣יר מְתִ֔ם וְהַנָּשִׁ֖ים וְהַטָּ֑ף לֹ֥א הִשְׁאַ֖רְנוּ שָׂרִֽיד׃ ^לה רַ֥ק הַבְּהֵמָ֖ה בָּזַ֣זְנוּ לָ֑נוּ וּשְׁלַ֥ל הֶעָרִ֖ים אֲשֶׁ֥ר לָכָֽדְנוּ׃ ^לו מֵֽעֲרֹעֵ֡ר אֲשֶׁר֩ עַל־שְׂפַת־נַ֨חַל אַרְנֹ֜ן וְהָעִ֨יר אֲשֶׁ֤ר בַּנַּ֙חַל֙ וְעַד־הַגִּלְעָ֔ד לֹ֤א הָֽיְתָה֙ קִרְיָ֔ה אֲשֶׁ֥ר שָׂגְבָ֖ה מִמֶּ֑נּוּ אֶת־הַכֹּ֕ל נָתַ֛ן יְהֹוָ֥ה אֱלֹהֵ֖ינוּ לְפָנֵֽינוּ׃ ^לז רַ֛ק אֶל־אֶ֥רֶץ בְּנֵי־עַמּ֖וֹן לֹ֣א קָרָ֑בְתָּ כׇּל־יַ֞ד נַ֤חַל יַבֹּק֙ וְעָרֵ֣י הָהָ֔ר וְכֹ֥ל אֲשֶׁר־צִוָּ֖ה יְהֹוָ֥ה אֱלֹהֵֽינוּ׃	³¹ “Now YHVH said to me: ‘See, I have started to give before you Siḥon and his land, start, take-possession, to possess his land!’ ³² And Siḥon went out to meet us, he and all his people in war, at Yahats, ³³ but YHVH our elo’ah gave him before us, we struck him and his sons and all his people. ³⁴ We conquered all his towns at that time, we devoted-to-destruction every town: menfolk, women, and little-ones; we left no remnant. ³⁵ Only the animals did we plunder for ourselves, and the booty of the towns that we conquered.^[27] See the above comment. ³⁶ From Aro’er, that is on the bank of the Wadi Arnon, and the town that is in the Wadi, as far as Gil’ad, there was not a city that was too lofty for us, all (of them) YHVH our elo’ah gave before us. ³⁷ Only the land of the Children of Ammon you did not come-near, all the environs of the Wadi Yabbōq, and the towns in the hill-country, and all about which YHVH our elo’ah commanded us.”^[28] Dtr 2, gives a more detailed account of the areas conquered, since this source does speak of the settlement of the land by the 2.5 tribes and see comment ix and below Deuteronomy 3:15ff.
ג ^א וַנֵּ֣פֶן וַנַּ֔עַל דֶּ֖רֶךְ הַבָּשָׁ֑ן וַיֵּצֵ֣א עוֹג֩ מֶֽלֶךְ־הַבָּשָׁ֨ן לִקְרָאתֵ֜נוּ ה֧וּא וְכׇל־עַמּ֛וֹ לַמִּלְחָמָ֖ה אֶדְרֶֽעִי׃ ^ב וַיֹּ֨אמֶר יְהֹוָ֤ה אֵלַי֙ אַל־תִּירָ֣א אֹת֔וֹ כִּ֣י בְיָדְךָ֞ נָתַ֧תִּי אֹת֛וֹ וְאֶת־כׇּל־עַמּ֖וֹ וְאֶת־אַרְצ֑וֹ וְעָשִׂ֣יתָ לּ֔וֹ כַּאֲשֶׁ֣ר עָשִׂ֗יתָ לְסִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּחֶשְׁבּֽוֹן׃ ^ג וַיִּתֵּן֩ יְהֹוָ֨ה אֱלֹהֵ֜ינוּ בְּיָדֵ֗נוּ גַּ֛ם אֶת־ע֥וֹג מֶֽלֶךְ־הַבָּשָׁ֖ן וְאֶת־כׇּל־עַמּ֑וֹ וַנַּכֵּ֕הוּ עַד־בִּלְתִּ֥י הִשְׁאִֽיר־ל֖וֹ שָׂרִֽיד׃ ^ד וַנִּלְכֹּ֤ד אֶת־כׇּל־עָרָיו֙ בָּעֵ֣ת הַהִ֔וא לֹ֤א הָֽיְתָה֙ קִרְיָ֔ה אֲשֶׁ֥ר לֹא־לָקַ֖חְנוּ מֵֽאִתָּ֑ם שִׁשִּׁ֥ים עִיר֙ כׇּל־חֶ֣בֶל אַרְגֹּ֔ב מַמְלֶ֥כֶת ע֖וֹג בַּבָּשָֽׁן׃ ^ה כׇּל־אֵ֜לֶּה עָרִ֧ים בְּצֻרֹ֛ת חוֹמָ֥ה גְבֹהָ֖ה דְּלָתַ֣יִם וּבְרִ֑יחַ לְבַ֛ד מֵעָרֵ֥י הַפְּרָזִ֖י הַרְבֵּ֥ה מְאֹֽד׃ ^ו וַנַּחֲרֵ֣ם אוֹתָ֔ם כַּאֲשֶׁ֣ר עָשִׂ֔ינוּ לְסִיחֹ֖ן מֶ֣לֶךְ חֶשְׁבּ֑וֹן הַחֲרֵם֙ כׇּל־עִ֣יר מְתִ֔ם הַנָּשִׁ֖ים וְהַטָּֽף׃ ^ז וְכׇל־הַבְּהֵמָ֛ה וּשְׁלַ֥ל הֶעָרִ֖ים בַּזּ֥וֹנוּ לָֽנוּ׃ ^ח וַנִּקַּ֞ח בָּעֵ֤ת הַהִוא֙ אֶת־הָאָ֔רֶץ מִיַּ֗ד שְׁנֵי֙ מַלְכֵ֣י הָאֱמֹרִ֔י אֲשֶׁ֖ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן מִנַּ֥חַל אַרְנֹ֖ן עַד־הַ֥ר חֶרְמֽוֹן׃ ^ט צִידֹנִ֛ים יִקְרְא֥וּ לְחֶרְמ֖וֹן שִׂרְיֹ֑ן וְהָ֣אֱמֹרִ֔י יִקְרְאוּ־ל֖וֹ שְׂנִֽיר׃ ^י כֹּ֣ל ׀ עָרֵ֣י הַמִּישֹׁ֗ר וְכׇל־הַגִּלְעָד֙ וְכׇל־הַבָּשָׁ֔ן עַד־סַלְכָ֖ה וְאֶדְרֶ֑עִי עָרֵ֛י מַמְלֶ֥כֶת ע֖וֹג בַּבָּשָֽׁן׃ ^יא כִּ֣י רַק־ע֞וֹג מֶ֣לֶךְ הַבָּשָׁ֗ן נִשְׁאַר֮ מִיֶּ֣תֶר הָרְפָאִים֒ הִנֵּ֤ה עַרְשׂוֹ֙ עֶ֣רֶשׂ בַּרְזֶ֔ל הֲלֹ֣ה הִ֔וא בְּרַבַּ֖ת בְּנֵ֣י עַמּ֑וֹן תֵּ֧שַׁע אַמּ֣וֹת אׇרְכָּ֗הּ וְאַרְבַּ֥ע אַמּ֛וֹת רׇחְבָּ֖הּ בְּאַמַּת־אִֽישׁ׃	3 ¹ “We faced about and went up the route to Bashan, and Ōg king of Bashan came out to meet us, he and all his fighting-people in war, at Edre’i. ² And YHVH said to me: ‘Do not be afraid of him, for into your hand I give him and all his fighting-people, and his land, you will do to him as you did to Siḥon king of the Emori, that sat-as-ruler in Ḥeshbon.’ ³ And YHVH our elo’ah gave into our hand Ōg king of Bashan as well, and all his fighting-people, we struck him until there was not left him any remnant. ⁴ We conquered all his towns at that time, there was no city that we did not take from them, sixty towns, all the region of Argov, the kingdom of Ōg at Bashan. ⁵ All these (were) fortified towns (with) a high wall, doubled-doored with a bar, aside from the towns of the open-country-dwellers, exceedingly many. ⁶ We devoted them to destruction, as we had done to Siḥon king of Ḥeshbon, devoting-to-destruction every town: menfolk, women, and little-ones, ⁷ while every (head of) domesticated-animal, and the plunder of the towns, we took-as-plunder for ourselves.^[29] The same pattern as with the conquest of Sihon at the end of the previous chapter. ⁸ And we took at that time the land from the hand of the two kings of the Emori that were in (the country) across the Yarden, from Wadi Arnon to Mount Ḥermon;^[30] A summary of the area conquered in the Transjordan, repeating some of the same information mentioned previously at the end of chapter 2 as an introduction to Moses allotting the land to the 2.5 tribes (Reuben Gad and half of Menasseh), an idea innovated by P and expanded by Dtr 2. ⁹ — Sidonians call Ḥermon ‘Siryon,’ but the Emoris call it ‘Senir’ — ^[31] Additional antiquarian information from the surrounding nations as in Chapter 2, unrelated to the basic gist of the passage which is a summary of the conquest, attributed to B in Chapter 2, and here as well. ¹⁰ all the towns of the plateau and all of Gil’ad, and all of Bashan, as far as Salkha and Edre’i, towns of the kingdom of Ōg at Bashan.^[32] A continuation of vs. 8 ( So at that time we took from the two kings of the Amorites the land beyond the Jordan, from the Wadi Arnon to Mount Hermon) after the insertion of the various names of Mount Hermon according to the resident nations ¹¹ For only Ōg king of Bashan was left of the rest of the Refa’im — here, his couch was a couch of iron, is it not (still) in Rabbah of the Children of Ammon, nine amōt its length, four amōt its width, by the amah of a man?” — ^[33] See comment, end of Deuteronomy 3:9.
^יב וְאֶת־הָאָ֧רֶץ הַזֹּ֛את יָרַ֖שְׁנוּ בָּעֵ֣ת הַהִ֑וא מֵעֲרֹעֵ֞ר אֲשֶׁר־עַל־נַ֣חַל אַרְנֹ֗ן וַחֲצִ֤י הַֽר־הַגִּלְעָד֙ וְעָרָ֔יו נָתַ֕תִּי לָרֽאוּבֵנִ֖י וְלַגָּדִֽי׃ ^יג וְיֶ֨תֶר הַגִּלְעָ֤ד וְכׇל־הַבָּשָׁן֙ מַמְלֶ֣כֶת ע֔וֹג נָתַ֕תִּי לַחֲצִ֖י שֵׁ֣בֶט הַֽמְנַשֶּׁ֑ה כֹּ֣ל חֶ֤בֶל הָֽאַרְגֹּב֙ לְכׇל־הַבָּשָׁ֔ן הַה֥וּא יִקָּרֵ֖א אֶ֥רֶץ רְפָאִֽים׃ ^יד יָאִ֣יר בֶּן־מְנַשֶּׁ֗ה לָקַח֙ אֶת־כׇּל־חֶ֣בֶל אַרְגֹּ֔ב עַד־גְּב֥וּל הַגְּשׁוּרִ֖י וְהַמַּֽעֲכָתִ֑י וַיִּקְרָא֩ אֹתָ֨ם עַל־שְׁמ֤וֹ אֶת־הַבָּשָׁן֙ חַוֺּ֣ת יָאִ֔יר עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ שביעי ^טו וּלְמָכִ֖יר נָתַ֥תִּי אֶת־הַגִּלְעָֽד׃ ^טז וְלָראוּבֵנִ֨י וְלַגָּדִ֜י נָתַ֤תִּי מִן־הַגִּלְעָד֙ וְעַד־נַ֣חַל אַרְנֹ֔ן תּ֥וֹךְ הַנַּ֖חַל וּגְבֻ֑ל וְעַד֙ יַבֹּ֣ק הַנַּ֔חַל גְּב֖וּל בְּנֵ֥י עַמּֽוֹן׃ ^יז וְהָֽעֲרָבָ֖ה וְהַיַּרְדֵּ֣ן וּגְבֻ֑ל מִכִּנֶּ֗רֶת וְעַ֨ד יָ֤ם הָֽעֲרָבָה֙ יָ֣ם הַמֶּ֔לַח תַּ֛חַת אַשְׁדֹּ֥ת הַפִּסְגָּ֖ה מִזְרָֽחָה׃	¹² “Now this land we possessed at that time, from Aro’er which is by the Wadi Arnon; half of the hill-country of Gil’ad and its towns I gave to the Re’uveni and to the Gadi. ¹³ And the rest of Gil’ad and all of Bashan, the kingdom of Ōg, I gave to half of the tribe of Menasheh,^[34] Moses grants this land to the 2.5 transjordanian tribes, echoing and expanding P’s Numbers 31. Dtr 2 adds the condition that they act as the vanguard for the bulk of the nation and see our commentary on Numbers 31. all the region of Argov, including all of Bashan, — it is called the Land of the Refa’im.^[35] See comment, end of Deuteronomy 3:9. ¹⁴ Ya’ir son of Menasheh took all of the region of Argov as far as the territory of the Geshuri and the Maakati, and called them by his name, (the) Bashan (towns): Ḥavvot Ya’ir/Tent-villages of Ya’ir, until this (very) day. ¹⁵ Now to Makhir I gave Gil’ad, ¹⁶ and to the Re’uveni and to the Gadi I gave from Gil’ad, as far as Wadi Arnon, the middle of the Wadi as the boundary, as far as Yabbōq the Wadi, the boundary of the Children of Ammon; ¹⁷ and the Plain and Yarden as (its) boundary from the Kinneret as far as the Sea of the Plain, the Sea of Salt, beneath the slopes of the Pisga (Range), toward sunrise.”^[36] A repetition of the Priestly section at the conclusion of Numbers 31, likely brought in by H to harmonize the accounts.
^יח וָאֲצַ֣ו אֶתְכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר יְהֹוָ֣ה אֱלֹהֵיכֶ֗ם נָתַ֨ן לָכֶ֜ם אֶת־הָאָ֤רֶץ הַזֹּאת֙ לְרִשְׁתָּ֔הּ חֲלוּצִ֣ים תַּֽעַבְר֗וּ לִפְנֵ֛י אֲחֵיכֶ֥ם בְּנֵֽי־יִשְׂרָאֵ֖ל כׇּל־בְּנֵי־חָֽיִל׃ ^יט רַ֠ק נְשֵׁיכֶ֣ם וְטַפְּכֶם֮ וּמִקְנֵכֶם֒ יָדַ֕עְתִּי כִּֽי־מִקְנֶ֥ה רַ֖ב לָכֶ֑ם יֵֽשְׁבוּ֙ בְּעָ֣רֵיכֶ֔ם אֲשֶׁ֥ר נָתַ֖תִּי לָכֶֽם׃ מפטיר ^כ עַ֠ד אֲשֶׁר־יָנִ֨יחַ יְהֹוָ֥ה ׀ לַֽאֲחֵיכֶם֮ כָּכֶם֒ וְיָרְשׁ֣וּ גַם־הֵ֔ם אֶת־הָאָ֕רֶץ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֵיכֶ֛ם נֹתֵ֥ן לָהֶ֖ם בְּעֵ֣בֶר הַיַּרְדֵּ֑ן וְשַׁבְתֶּ֗ם אִ֚ישׁ לִֽירֻשָּׁת֔וֹ אֲשֶׁ֥ר נָתַ֖תִּי לָכֶֽם׃ ^כא וְאֶת־יְהוֹשׁ֣וּעַ צִוֵּ֔יתִי בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר עֵינֶ֣יךָ הָרֹאֹ֗ת אֵת֩ כׇּל־אֲשֶׁ֨ר עָשָׂ֜ה יְהֹוָ֤ה אֱלֹהֵיכֶם֙ לִשְׁנֵי֙ הַמְּלָכִ֣ים הָאֵ֔לֶּה כֵּֽן־יַעֲשֶׂ֤ה יְהֹוָה֙ לְכׇל־הַמַּמְלָכ֔וֹת אֲשֶׁ֥ר אַתָּ֖ה עֹבֵ֥ר שָֽׁמָּה׃ ^כב לֹ֖א תִּֽירָא֑וּם כִּ֚י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם ה֖וּא הַנִּלְחָ֥ם לָכֶֽם׃	¹⁸ “And I commanded you at that time, saying: ‘YHVH your elo’ah has given you this land to possess; you specially-drafted (men) are to cross over before their brothers, the Children of Yisra’el, all those of caliber. ¹⁹ Only your wives, your little-ones, and your livestock^[37] See first comment on Deuteronomy 3:13 (“Moses grants…”) and the commentary on Numbers 31. — I know that you have many (head of) livestock —^[38] An allusion to the discussion between Moses and the 2.5 tribes in Numbers 31:ff (H), since only then are the flocks of the 2.5 tribes mentioned. are to settle in your towns that I am giving you, ²⁰ until YHVH gives-rest to your brothers as yourselves, and they take-possession, they as well, of the land that YHVH your elo’ah is giving you, in (the country) across the Yarden. Then shall each-man return to his possession that I give you.’ ²¹ Now Yehoshua I commanded at that time, saying: ‘Your eyes (it was) that have seen all that YHVH your elo’ah did to these two kings; thus will YHVH do to all the kingdoms into which you are crossing! ²² You are not to be afraid of them, for YHVH your elo’ah, he is the one who wages-war for you!'”

The Masoretic text presented here is from Rabbi Dr. Seth (Avi) Kadish’s Miqra al pi ha-Mesorah. For the translation in English, I have adapted the translation of Everett Fox in the Schocken Bible (Everett Fox 1995), mostly to re-Hebraize divine names, place names, and personal names. In place of “cattle” for behemah, I use “domesticated animal.” Aside from these, I have made minor punctuation changes. (To buy a print copy of the complete translation of The Schocken Bible vol. 1: The Five Books of Moses, visit Penguin/Random House .)

Notes

Notes
1	Many scholars believe that a late Priestly strand is extant within the book of Deuteronomy. In my opinion this strand is none other than H who harmonized between the Priestly and Deuteronomistic traditions, continuing Dtr 2’s attempt to bring the book of Deuteronomy into line with the first four books of the Tetrateuch. This is one of three openings of the book. The original opening was likely vs. 6 (The Lord our God spoke to us at Horeb, saying, ‘You have stayed long enough at this mountain.), which marks these chapters as a historical prelude to the book of Deuteronomy. The second opening in vss. 1b-2, 5 (—in the wilderness, on the plain opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab. 2By the way of Mount Seir it takes eleven days to reach Ḳadesh-barnea from Horeb, 5Beyond the Jordan in the land of Moab, Moses undertook to expound this law as follows) lists the places where Moses expounded the law, marking this as prelude to a legal work – it is quite clearly an addition since Deuteronomy does not launch into the law code until Chapter 12. Finally H, adds chronological information typical to the Priestly sources in vss. 3-4 (3In the fortieth year, on the first day of the eleventh month, Moses spoke to the Israelites just as the Lord had commanded him to speak to them. 4This was after he had defeated King Sihon of the Amorites, who reigned in Heshbon, and King Og of Bashan, who reigned in Ashtaroth and in Edrei.). Vss. 3-4 are supplementary additions to vss. 1b-2, 5, which list the places where Moses expounded the law, since instead of adding to the summary of places, he gives us a precise date at the end of the journey.
2	See the above comment, note the use of Horeb for Mount Sinai in vs.2 which is typical of the Deuteronomistic sources.
3	See comment i. Note the idea of 40 desert years, which was innovated by P in Numbers 14 as a punishment for the rebellion of the spies.
4	According to Dtr 1, this is simply an account of the desert journey after Horeb as related by Moses, which doesn’t agree with Dtr 2’s opening which introduces this book as a body of laws expounded by Moses in various places.
5	The Lord commands the Israelites to conquer the land of their forefathers, this account continues in vs. 19, when they send spies as a prelude to the occupation of the land. Vs. 6 is a non sequitor, relating the appointment of judges, which interrupts the account of the aborted conquest.
6	Dtr 2 adds this section, sculpting the J and E traditions of Exodus 18 which deal with the appointment of the judiciary into a more “suitable” account. Jethro the foreigner is no longer the catalyst to the appointment of judges. Moses suggests the move on his own, with the approval of the people, thus purging foreign influence from this important institution. The appointment of the judiciary is added here, before the desert journeys, since according to Exodus 18, it occurred at the Mountain of Elohim = Horeb.
7	Dtr 1’s version of the spy account, further distances Moses from culpability implying that it was the Israelites who suggested this move.
8	Once again Dtr 2 attempts to harmonize the accounts by adding details from P’s spy account, since only according to P did Moses select 12 spies. Usually H is the intercessor between Priestly traditions and non-Priestly narrative, but these details are added without any Priestly language markers, and see also comment x (since Dtr 2, likely inherited a text with P narrative additions already interwoven there is no expectation that he would distinguish between P and J, and bring only J).
9	Dtr 1’s account very much echoes J’s version of Numbers 13-14 (Dtr 1 is later than J – which may be discerned by the drawing upon and occasional sculpting of the J tradition to fit a Moseo-Centric account), the spies went to Eshkol, and reported that the land was good, the people then rebelled (without instigation from the spies).
10	Once again Dtr 2, adds details from the Priestly account – the spies instigated the rebellion, or at least added fodder to the fire. This is clearly a non-sequitor, since the people had already rebelled according to vss. 26-27, see comment viii.
11	In J, Caleb reassures the Israelites but in this Moseo-centric account Moses performs this role.
12	Dtr 2 contextualizes the specific rebellion of Dtr as part of an overall pattern of the nation’s refusal to believe in divine salvation.
13	Once again replicating the Lord’s response according to J.
14	According to P, Moses does not enter Canaan because of his disobedience at the waters of Meribah (Numbers 20:1-13). Here Dtr 2 implies that Moses shares the Israelite guilt for the spy debacle and for this reason doesn’t enter the land (surrendering his leadership role in favor of Joshua). Moses sinned, perhaps by giving approval for sending the spies and by picking them out himself according to vs. 23 (Dtr 2), without asking the deity for permission. Note Dtr 2’s concern for a proper change of the guard which is also apparent in his additions to Deuteronomy 31.
15	An almost exact replica of J’s spy narrative at the end of Numbers 14.
16	Dtr 1 does not catalogue the number of years Israel spent in the desert as in Priestly and post-Priestly sources, the only indication of a long time passing is “[We]skirted Mount Seir for many days” in vs. 1. This section gives a recap of the attempted passage through Edom as recounted in Numbers 20:14-21, though in this case, the Edomites seem to have granted the Isralites safe passage. Perhaps Dtr 1, was uncomfortable with Israel’s fear of the Edomites’ animosity in Numbers 20 which prevented their passage, and sets the record straight, the Edomites feared Israel and didn’t impede their passage through Edom.
17	Dtr 2, familiar with the P’s 40 year sojourn in the desert adds it here, note that this verse diverges from the purely narrative context, to a more orational thanksgiving.
18	Dtr 1, paints Yhwh (the Lord) as the God of all nations each with an allotted piece of land, as opposed to J’s Yhwh who is a more personal (albeit still powerful) deity who looks out for Israel, but not necessarily the other nations.
19	Interspersed throughout Chapters 2 and 3, are accounts of the mythic origins of the various national groups surrounding Israel. These short explanations clearly digress from the narrative account and are most likely attribute to the late Bridger, who was responsible for similar mythic divergences in Genesis 10 and 14, and note especially the allusion to the Refaim, a nation which was defeated by Kedorlaoemer according to Genesis 14.
20	A continuation of Dtr 1’s basic narrative account.
21	H adds the exact figure here, 38 years which accords with the Priestly chronology, since the spies were sent in the second year (according to the last date mentioned in the P itinerary – Numbers 10:11) and then the final push occurred after 38 years in the 40th year.
22	See comment, end of Deuteronomy 2:9.
23	See comment, end of Deuteronomy 2:12.
24	After Dtr 1 threefold warning not to engage Edom, Moab, and Ammon, who are all related to Israel, he finally gives them permission to occupy the land of Sihon. Dtr 1, does not emphasize that Sihon’s land was occupied by the Israelites and dwelt in, rather that they needed to pass through to get to Canaan, and that since Sihon was impeding they engaged him, they then immediately continue to the Bashan in 3:1. This is contra Dtr 2 who following P, relates to the settlement of these lands by the two and a half tribes in Deuteronomy 3:15ff, and see also our commentary on Numbers 32.
25	Sihon’s bellicosity contrasts with Moab and Edom’s friendliness. This is a slight divergence from Dtr 1’s account since neither Edom nor Moab expressly granted permission, they just did not engage the Israelites – and thus is perhaps attributed to Dtr 2’s expansion.
26	As in Deuteronomy 1, Dtr 2, harmonizes between Dtr 1’s account and the J narrative (in Chapter 1:9-18 he inserts the appointment of Judges). According to Dtr 1, the conquest was straightforward, Sihon attacked Israel and Israel retaliated (vs. 32). Dtr 2, inserts a recapitulation of Numbers 21:21-25 (with important divergences): The Israelites (Moses in Deuteronomy) ask to pass through the land of Sihon, Sihon refuses and engages them in war. As with Pharaoh and the plagues the Lord hardens Sihon’s heart which is not mentioned in Numbers, implying that the annihilation of Sihon is according to the divine plan, i.e. the extermination of the seven nations. ¶ Note the resumptive repetition of vs. 25 (25This day I will begin to put the dread and fear of you upon the peoples everywhere under heaven; when they hear report of you, they will tremble and be in anguish because of you.’) in vs. 31 (31 The Lord said to me, ‘See, I have begun to give Sihon and his land over to you. Begin now to take possession of his land.) implying that the intervening verses were indeed added by Dtr 2.
27	See the above comment.
28	Dtr 2, gives a more detailed account of the areas conquered, since this source does speak of the settlement of the land by the 2.5 tribes and see comment ix and below Deuteronomy 3:15ff.
29	The same pattern as with the conquest of Sihon at the end of the previous chapter.
30	A summary of the area conquered in the Transjordan, repeating some of the same information mentioned previously at the end of chapter 2 as an introduction to Moses allotting the land to the 2.5 tribes (Reuben Gad and half of Menasseh), an idea innovated by P and expanded by Dtr 2.
31	Additional antiquarian information from the surrounding nations as in Chapter 2, unrelated to the basic gist of the passage which is a summary of the conquest, attributed to B in Chapter 2, and here as well.
32	A continuation of vs. 8 ( So at that time we took from the two kings of the Amorites the land beyond the Jordan, from the Wadi Arnon to Mount Hermon) after the insertion of the various names of Mount Hermon according to the resident nations
33	See comment, end of Deuteronomy 3:9.
34	Moses grants this land to the 2.5 transjordanian tribes, echoing and expanding P’s Numbers 31. Dtr 2 adds the condition that they act as the vanguard for the bulk of the nation and see our commentary on Numbers 31.
35	See comment, end of Deuteronomy 3:9.
36	A repetition of the Priestly section at the conclusion of Numbers 31, likely brought in by H to harmonize the accounts.
37	See first comment on Deuteronomy 3:13 (“Moses grants…”) and the commentary on Numbers 31.
38	An allusion to the discussion between Moses and the 2.5 tribes in Numbers 31:ff (H), since only then are the flocks of the 2.5 tribes mentioned.

📜 פָּרָשַׁת מַסְעֵי | Parashat Mas’ei (Numbers 33:1-36:13), color-coded according to its narrative layers

Tzemaḥ Yoreh — Tue, 23 Jul 2019 19:58:30 +0000

According to the poetry of the Midrash Tanḥuma, Bereshit 1:1, the words of the Torah were inscribed “black fire on white fire.” For many years, I’ve wanted to look deeply into the black fire and visualize the full spectrum of the Torah’s sources, hidden within the black fire but revealed through a critical analysis of its layers of redaction. Below, I’ve set the text of the first Torah portion in the annual Torah reading cycle, using color-coding to distinguish the stratigraphic layers forming the composition of the Masoretic text according to the Supplementary Hypothesis presented by Tsemaḥ Yoreh in his Kernel to Canon series of books (2013-2017) and his website, the Sources of Biblical Narrative. As Dr. Yoreh explains,

The Supplementary Hypothesis asserts that the Pentateuch was composed by several different writers. This reflects an overwhelming academic consensus on Biblical authorship, even among scholars who do not subscribe to the Supplementary Hypothesis in particular.[….] According to the Supplementary Hypothesis, Biblical narrative is layered. No editor took a blowtorch to the parts of the Bible he disagreed with and destroyed them; if he had, we would not find these repetitions and contradictions. Instead, Biblical narrative began with a coherent, foundational bedrock, which over time accreted more and more storylines. Unlike geological processes, though, this process of addition was deliberate. What happened if one author disagreed with his predecessor’s storyline or worldview? He did not simply take an axe to the narrative; instead, he attempted to bury his predecessor’s point of view by repeating his own over and over again, thus skewing our understanding of the story in new ways. Every generation of readers sees the world differently, and thus every generation of writers seeks to adapt their predecessors’ cultural heritage to their own situation. We are not meant simply to dismiss earlier stories; rather, the intention of later writers is to transform our understanding of those stories via their additions.

Legend

⬛ The kernel of biblical text upon which all other narratives were laid is thought to have been composed in the mid- to late eighth century BCE toward the end of the heyday of the northern Kingdom of Ephraim (one of the two kingdoms that occupied Biblical Israel). This layer, commonly referred to as ‘E’, is indicated with INDIGO text. The first parashah containing text of this layer was parashat Vayera in Sefer Bereshit.

⬛ The next oldest layer is thought to have been composed in the late 8th or early 7th century BCE in the southern Kingdom of Judah. This layer, commonly known as ‘J’, is indicated with a BLUE text.

⬛ This strata, thought to have been composed during the exilic to early post-exilic period (571–486 BCE) is, as Dr. Yoreh explains, “responsible for supplementing the ‘J’ narrative with dates, names, and numbers, thus ‘ordering’ and authenticating ‘J’s account.” This layer, commonly referred to as ‘P’ (for ‘Priestly’) appears here in GREEN text.

The ‘E’ kernel, ‘J’ and ‘B’ layer are absent from this parashah.

Parashat Mas’ei (Numbers 33:1-36:13) in the annual Torah reading cycle is the tenth and final parashah in Sefer Bamidbar. It is preceded by parashat Matōt (Numbers 30:2-32:42). Parashat Devarim (Deuteronomy 1:1-3:22), the first parashah of Sefer Devarim, follows it.

Source (Hebrew)	Translation (English)
לג ^א אֵ֜לֶּה מַסְעֵ֣י בְנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֥ר יָצְא֛וּ מֵאֶ֥רֶץ מִצְרַ֖יִם לְצִבְאֹתָ֑ם בְּיַד־מֹשֶׁ֖ה וְאַהֲרֹֽן׃ ^ב וַיִּכְתֹּ֨ב מֹשֶׁ֜ה אֶת־מוֹצָאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְהֹוָ֑ה וְאֵ֥לֶּה מַסְעֵיהֶ֖ם לְמוֹצָאֵיהֶֽם׃	33 ¹ These are the marching-stages of the Children of Yisra’el that they went on from the land of Mitsrayim, by their forces, through the hand of Mosheh and Aharon. ² Mosheh wrote down their departures, by their marching-stages, by order of YHVH. Now these are their marching-stages, by their departures:^[1] The following itinerary list, summarizes stations and events from the perspective of the P author. The formulae are consistent: “They set out from….they camped at”, a travel log formula, which appears throughout the narratives of Exodus – Numbers. In some instances the verses repeat the travel information recorded in / added to these narratives word for word. The events mentioned explicitly are the plague of the first born (Exodus 12:29-36), the well of Elim (Exodus 16:27), the lack of water at Rephidim (17:1-7), the death of Aaron (Numbers 20:22-29), and the war with Canaanite king of Arad (Numbers 21:1-3). The important events such as the parting of the Reed Sea and the revelation at Mount Sinai, are not recorded, there is no need, since these are the seminal events of Israelite history, and were undoubtedly very familiar. It seems likely that these events were chosen as typical of the desert sojourn, lack of water, wells, leadership, and war. Note that the events recorded in this chapter are only alluded to, i.e., the author assumes knowledge of these occurrences.
^ג וַיִּסְע֤וּ מֵֽרַעְמְסֵס֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן בַּחֲמִשָּׁ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֣דֶשׁ הָרִאשׁ֑וֹן מִֽמׇּחֳרַ֣ת הַפֶּ֗סַח יָצְא֤וּ בְנֵֽי־יִשְׂרָאֵל֙ בְּיָ֣ד רָמָ֔ה לְעֵינֵ֖י כׇּל־מִצְרָֽיִם׃ ^ד וּמִצְרַ֣יִם מְקַבְּרִ֗ים אֵת֩ אֲשֶׁ֨ר הִכָּ֧ה יְהֹוָ֛ה בָּהֶ֖ם כׇּל־בְּכ֑וֹר וּבֵאלֹ֣הֵיהֶ֔ם עָשָׂ֥ה יְהֹוָ֖ה שְׁפָטִֽים׃ ^ה וַיִּסְע֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל מֵרַעְמְסֵ֑ס וַֽיַּחֲנ֖וּ בְּסֻכֹּֽת׃ ^ו וַיִּסְע֖וּ מִסֻּכֹּ֑ת וַיַּחֲנ֣וּ בְאֵתָ֔ם אֲשֶׁ֖ר בִּקְצֵ֥ה הַמִּדְבָּֽר׃ ^ז וַיִּסְעוּ֙ מֵֽאֵתָ֔ם וַיָּ֙שׇׁב֙ עַל־פִּ֣י הַחִירֹ֔ת אֲשֶׁ֥ר עַל־פְּנֵ֖י בַּ֣עַל צְפ֑וֹן וַֽיַּחֲנ֖וּ לִפְנֵ֥י מִגְדֹּֽל׃	³ They marched from Ra’mses, in the first New-moon, on the fifteenth day after the first New-moon; on the morrow of the Pesaḥ-meal the Children of Yisra’el departed with a high hand, before the eyes of all Mitsrayim, ⁴ while Mitsrayim was burying those that YHVH had struck-dead among them, all the firstborn, and on their deities, YHVH had rendered judgment. ⁵ And the Children of Yisra’el marched on from Ra’mses, and encamped at Sukkot; ⁶ they marched on from Sukkot and encamped at Eitam, which is at the edge of the wilderness. ⁷ And they marched on from Eitam and turned toward Pi-ha-hirot, that (runs) along the face of Baal Tsefon, and encamped before Migdol.
^ח וַיִּסְעוּ֙ מִפְּנֵ֣י הַֽחִירֹ֔ת וַיַּֽעַבְר֥וּ בְתוֹךְ־הַיָּ֖ם הַמִּדְבָּ֑רָה וַיֵּ֨לְכ֜וּ דֶּ֣רֶךְ שְׁלֹ֤שֶׁת יָמִים֙ בְּמִדְבַּ֣ר אֵתָ֔ם וַֽיַּחֲנ֖וּ בְּמָרָֽה׃ ^ט וַיִּסְעוּ֙ מִמָּרָ֔ה וַיָּבֹ֖אוּ אֵילִ֑מָה וּ֠בְאֵילִ֠ם שְׁתֵּ֣ים עֶשְׂרֵ֞ה עֵינֹ֥ת מַ֛יִם וְשִׁבְעִ֥ים תְּמָרִ֖ים וַיַּחֲנוּ־שָֽׁם׃ ^י וַיִּסְע֖וּ מֵאֵילִ֑ם וַֽיַּחֲנ֖וּ עַל־יַם־סֽוּף׃	⁸ They marched on from Penei Ha-Ḥirot and crossed in the midst of the Sea into the wilderness; then they marched a journey of three days into the Wilderness of Eitam, and encamped at Marah. ⁹ They marched on from Marah and came to Eilim; now in Eilim (were) twelve springs of water and seventy palms, and they encamped there. ¹⁰ They marched on from Eilim and encamped by the Sea of Reeds.
שני ^יא וַיִּסְע֖וּ מִיַּם־ס֑וּף וַֽיַּחֲנ֖וּ בְּמִדְבַּר־סִֽין׃ ^יב וַיִּסְע֖וּ מִמִּדְבַּר־סִ֑ין וַֽיַּחֲנ֖וּ בְּדׇפְקָֽה׃ ^יג וַיִּסְע֖וּ מִדׇּפְקָ֑ה וַֽיַּחֲנ֖וּ בְּאָלֽוּשׁ׃ ^יד וַיִּסְע֖וּ מֵאָל֑וּשׁ וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ם וְלֹא־הָ֨יָה שָׁ֥ם מַ֛יִם לָעָ֖ם לִשְׁתּֽוֹת׃ ^טו וַיִּסְע֖וּ מֵרְפִידִ֑ם וַֽיַּחֲנ֖וּ בְּמִדְבַּ֥ר סִינָֽי׃	¹¹ They marched on from the Sea of Reeds and encamped in the Wilderness of Syn. ¹² They marched on from the Wilderness of Syn and encamped at Dofqah. ¹³ They marched on from Dofqah and encamped at Alush. ¹⁴ They marched on from Alush and encamped at Refidim, but there was no water there for the people to drink. ¹⁵ They marched on from Refidim and encamped in the Wilderness of Sinai.
^טז וַיִּסְע֖וּ מִמִּדְבַּ֣ר סִינָ֑י וַֽיַּחֲנ֖וּ בְּקִבְרֹ֥ת הַֽתַּאֲוָֽה׃ ^יז וַיִּסְע֖וּ מִקִּבְרֹ֣ת הַֽתַּאֲוָ֑ה וַֽיַּחֲנ֖וּ בַּחֲצֵרֹֽת׃ ^יח וַיִּסְע֖וּ מֵחֲצֵרֹ֑ת וַֽיַּחֲנ֖וּ בְּרִתְמָֽה׃ ^יט וַיִּסְע֖וּ מֵרִתְמָ֑ה וַֽיַּחֲנ֖וּ בְּרִמֹּ֥ן פָּֽרֶץ׃ ^כ וַיִּסְע֖וּ מֵרִמֹּ֣ן פָּ֑רֶץ וַֽיַּחֲנ֖וּ בְּלִבְנָֽה׃ ^כא וַיִּסְע֖וּ מִלִּבְנָ֑ה וַֽיַּחֲנ֖וּ בְּרִסָּֽה׃ ^כב וַיִּסְע֖וּ מֵרִסָּ֑ה וַֽיַּחֲנ֖וּ בִּקְהֵלָֽתָה׃ ^כג וַיִּסְע֖וּ מִקְּהֵלָ֑תָה וַֽיַּחֲנ֖וּ בְּהַר־שָֽׁפֶר׃	¹⁶ They marched on from the Wilderness of Sinai and encamped at Kivrot Ha-Taavah. ¹⁷ They marched on from Kivrot Ha-Taavah and encamped at Ḥatserot. ¹⁸ They marched on from Ḥatserot and encamped at Ritmah. ¹⁹ They marched on from Ritmah and encamped at Rimmon Perets. ²⁰ They marched on from Rimmon Perets and encamped at Livnah. ²¹ They marched on from Livnah and encamped at Rissah. ²² They marched on from Rissah and encamped at Qehelatah. ²³ They marched on from Qehelatah and encamped at Mount Shefer.
^כד וַיִּסְע֖וּ מֵֽהַר־שָׁ֑פֶר וַֽיַּחֲנ֖וּ בַּחֲרָדָֽה׃ ^כה וַיִּסְע֖וּ מֵחֲרָדָ֑ה וַֽיַּחֲנ֖וּ בְּמַקְהֵלֹֽת׃ ^כו וַיִּסְע֖וּ מִמַּקְהֵלֹ֑ת וַֽיַּחֲנ֖וּ בְּתָֽחַת׃ ^כז וַיִּסְע֖וּ מִתָּ֑חַת וַֽיַּחֲנ֖וּ בְּתָֽרַח׃ ^כח וַיִּסְע֖וּ מִתָּ֑רַח וַֽיַּחֲנ֖וּ בְּמִתְקָֽה׃ ^כט וַיִּסְע֖וּ מִמִּתְקָ֑ה וַֽיַּחֲנ֖וּ בְּחַשְׁמֹנָֽה׃ ^ל וַיִּסְע֖וּ מֵֽחַשְׁמֹנָ֑ה וַֽיַּחֲנ֖וּ בְּמֹסֵרֽוֹת׃ ^לא וַיִּסְע֖וּ מִמֹּסֵר֑וֹת וַֽיַּחֲנ֖וּ בִּבְנֵ֥י יַעֲקָֽן׃ ^לב וַיִּסְע֖וּ מִבְּנֵ֣י יַעֲקָ֑ן וַֽיַּחֲנ֖וּ בְּחֹ֥ר הַגִּדְגָּֽד׃	²⁴ They marched on from Mount Shefer and encamped at Ḥaradah. ²⁵ They marched on from Ḥaradah and encamped at Mak’helot. ²⁶ They marched on from Mak’helot and encamped at Taḥat. ²⁷ They marched on from Taḥat and encamped at Taraḥ. ²⁸ They marched on from Taraḥ and encamped at Mitqah. ²⁹ They marched on from Mitqah and encamped at Ḥashmonah. ³⁰ They marched on from Ḥashmonah and encamped at Moserot. ³¹ They marched on from Moserot and encamped at Benei Ya’qan. ³² They marched on from Benei Ya’qan and encamped at Ḥor Ha-Gidgad.
^לג וַיִּסְע֖וּ מֵחֹ֣ר הַגִּדְגָּ֑ד וַֽיַּחֲנ֖וּ בְּיׇטְבָֽתָה׃ ^לד וַיִּסְע֖וּ מִיׇּטְבָ֑תָה וַֽיַּחֲנ֖וּ בְּעַבְרֹנָֽה׃ ^לה וַיִּסְע֖וּ מֵֽעַבְרֹנָ֑ה וַֽיַּחֲנ֖וּ בְּעֶצְיֹ֥ן גָּֽבֶר׃ ^לו וַיִּסְע֖וּ מֵעֶצְיֹ֣ן גָּ֑בֶר וַיַּחֲנ֥וּ בְמִדְבַּר־צִ֖ן הִ֥וא קָדֵֽשׁ׃ ^לז וַיִּסְע֖וּ מִקָּדֵ֑שׁ וַֽיַּחֲנוּ֙ בְּהֹ֣ר הָהָ֔ר בִּקְצֵ֖ה אֶ֥רֶץ אֱדֽוֹם׃ ^לח וַיַּ֩עַל֩ אַהֲרֹ֨ן הַכֹּהֵ֜ן אֶל־הֹ֥ר הָהָ֛ר עַל־פִּ֥י יְהֹוָ֖ה וַיָּ֣מׇת שָׁ֑ם בִּשְׁנַ֣ת הָֽאַרְבָּעִ֗ים לְצֵ֤את בְּנֵֽי־יִשְׂרָאֵל֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בַּחֹ֥דֶשׁ הַחֲמִישִׁ֖י בְּאֶחָ֥ד לַחֹֽדֶשׁ׃ ^לט וְאַהֲרֹ֔ן בֶּן־שָׁלֹ֧שׁ וְעֶשְׂרִ֛ים וּמְאַ֖ת שָׁנָ֑ה בְּמֹת֖וֹ בְּהֹ֥ר הָהָֽר׃	³³ They marched on from Ḥor Ha-Gidgad and encamped at Yotvatah. ³⁴ They marched on from Yotvatah and encamped at Avronah. ³⁵ They marched on from Avronah and encamped at Etsyon Gever. ³⁶ They marched on from Etsyon Gever and encamped in the Wilderness of Tsyn — that is Ḳadesh. ³⁷ They marched on from Ḳadesh and encamped at Hor Ha-Har, at the edge of the land of Edom. ³⁸ Now Aharon the priest went up on Hor Ha-Har, by order of YHVH, and died there, in the fortieth year after the going-out of the Children of Yisra’el from the land of Mitsrayim, in the fifth New-moon, on the first of the New-moon. ³⁹ Aharon was three and twenty and a hundred years old when he died at Hor Ha-Har.
^מ וַיִּשְׁמַ֗ע הַֽכְּנַעֲנִי֙ מֶ֣לֶךְ עֲרָ֔ד וְהֽוּא־יֹשֵׁ֥ב בַּנֶּ֖גֶב בְּאֶ֣רֶץ כְּנָ֑עַן בְּבֹ֖א בְּנֵ֥י יִשְׂרָאֵֽל׃ ^מא וַיִּסְע֖וּ מֵהֹ֣ר הָהָ֑ר וַֽיַּחֲנ֖וּ בְּצַלְמֹנָֽה׃ ^מב וַיִּסְע֖וּ מִצַּלְמֹנָ֑ה וַֽיַּחֲנ֖וּ בְּפוּנֹֽן׃ ^מג וַיִּסְע֖וּ מִפּוּנֹ֑ן וַֽיַּחֲנ֖וּ בְּאֹבֹֽת׃ ^מד וַיִּסְע֖וּ מֵאֹבֹ֑ת וַֽיַּחֲנ֛וּ בְּעִיֵּ֥י הָעֲבָרִ֖ים בִּגְב֥וּל מוֹאָֽב׃ ^מה וַיִּסְע֖וּ מֵעִיִּ֑ים וַֽיַּחֲנ֖וּ בְּדִיבֹ֥ן גָּֽד׃ ^מו וַיִּסְע֖וּ מִדִּיבֹ֣ן גָּ֑ד וַֽיַּחֲנ֖וּ בְּעַלְמֹ֥ן דִּבְלָתָֽיְמָה׃ ^מז וַיִּסְע֖וּ מֵעַלְמֹ֣ן דִּבְלָתָ֑יְמָה וַֽיַּחֲנ֛וּ בְּהָרֵ֥י הָעֲבָרִ֖ים לִפְנֵ֥י נְבֽוֹ׃ ^מח וַיִּסְע֖וּ מֵהָרֵ֣י הָעֲבָרִ֑ים וַֽיַּחֲנוּ֙ בְּעַֽרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ׃ ^מט וַיַּחֲנ֤וּ עַל־הַיַּרְדֵּן֙ מִבֵּ֣ית הַיְשִׁמֹ֔ת עַ֖ד אָבֵ֣ל הַשִּׁטִּ֑ים בְּעַֽרְבֹ֖ת מוֹאָֽב׃	⁴⁰ Now the K’naani, the king of Arad — he sat-as-ruler in the Negev, in the land of K’naan — heard of the coming of the Children of Yisra’el. ⁴¹ They marched on from Hor Ha-Har and encamped at Tsalmonah. ⁴² They marched on from Tsalmonah and encamped at Phunōn. ⁴³ They marched on from Phunōn and encamped at Ovot. ⁴⁴ They marched on from Ovot and encamped at Iyyei Ha-Avarim, in the territory of Moav. ⁴⁵ They marched on from Iyyim and encamped at Divon Gad. ⁴⁶ They marched on from Divon Gad and encamped at Almon Divlatayim. ⁴⁷ They marched on from Almon Divlatayim and encamped in the hills of Avarim/The Region-Across, facing Nevo. ⁴⁸ They marched on from the hills of the Avarim and encamped in the Plains of Moav, by Yarden-Yereḥo. ⁴⁹ And they encamped along the Yarden, from Bet Yeshimot as far as Avel Shittim/Acacia Meadow, in the Plains of Moav.
שלישי (חמישי) ^נ וַיְדַבֵּ֧ר יְהֹוָ֛ה אֶל־מֹשֶׁ֖ה בְּעַֽרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר׃ ^נא דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אֶל־אֶ֥רֶץ כְּנָֽעַן׃ ^נב וְה֨וֹרַשְׁתֶּ֜ם אֶת־כׇּל־יֹשְׁבֵ֤י הָאָ֙רֶץ֙ מִפְּנֵיכֶ֔ם וְאִ֨בַּדְתֶּ֔ם אֵ֖ת כׇּל־מַשְׂכִּיֹּתָ֑ם וְאֵ֨ת כׇּל־צַלְמֵ֤י מַסֵּֽכֹתָם֙ תְּאַבֵּ֔דוּ וְאֵ֥ת כׇּל־בָּמוֹתָ֖ם תַּשְׁמִֽידוּ׃ ^נג וְהוֹרַשְׁתֶּ֥ם אֶת־הָאָ֖רֶץ וִֽישַׁבְתֶּם־בָּ֑הּ כִּ֥י לָכֶ֛ם נָתַ֥תִּי אֶת־הָאָ֖רֶץ לָרֶ֥שֶׁת אֹתָֽהּ׃ ^נד וְהִתְנַחַלְתֶּם֩ אֶת־הָאָ֨רֶץ בְּגוֹרָ֜ל לְמִשְׁפְּחֹֽתֵיכֶ֗ם לָרַ֞ב תַּרְבּ֤וּ אֶת־נַחֲלָתוֹ֙ וְלַמְעַט֙ תַּמְעִ֣יט אֶת־נַחֲלָת֔וֹ אֶל֩ אֲשֶׁר־יֵ֨צֵא ל֥וֹ שָׁ֛מָּה הַגּוֹרָ֖ל ל֣וֹ יִהְיֶ֑ה לְמַטּ֥וֹת אֲבֹתֵיכֶ֖ם תִּתְנֶחָֽלוּ׃ ^נה וְאִם־לֹ֨א תוֹרִ֜ישׁוּ אֶת־יֹשְׁבֵ֣י הָאָ֘רֶץ֮ מִפְּנֵיכֶם֒ וְהָיָה֙ אֲשֶׁ֣ר תּוֹתִ֣ירוּ מֵהֶ֔ם לְשִׂכִּים֙ בְּעֵ֣ינֵיכֶ֔ם וְלִצְנִינִ֖ם בְּצִדֵּיכֶ֑ם וְצָרְר֣וּ אֶתְכֶ֔ם עַל־הָאָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֖ם יֹשְׁבִ֥ים בָּֽהּ׃ ^נו וְהָיָ֗ה כַּאֲשֶׁ֥ר דִּמִּ֛יתִי לַעֲשׂ֥וֹת לָהֶ֖ם אֶֽעֱשֶׂ֥ה לָכֶֽם׃	⁵⁰ Now YHVH spoke to Mosheh in the Plains of Moav, by Yarden-Yereḥo, saying: ⁵¹ “Speak to the Children of Yisra’el, and say to them: ‘When you cross the Yarden into the land of K’naan, ⁵² you are to dispossess all the settled-folk of the land from before you. You are to destroy all their figured-objects, all their molten images you are to destroy, all their high-places you are to annihilate, ⁵³ that you may take-possession of the land and settle in it, for to you I have given the land, to possess it. ⁵⁴ You shall arrange-inheritance of the land by lots, according to your clans: for the many, you are to make-much their inheritance, for the few, you are to make-little their inheritance, wherever the lot comes out for them there, (so) shall theirs be; by the tribes of your fathers you are to receive-inheritance. ⁵⁵ But if you do not dispossess the settled-folk of the land from before you, those who are left of them shall be as barbs in your eyes, as spines in your sides; they will assault you on the land that you are settling in, ⁵⁶ and it shall be: as I thought to do to them, so I will do to you!”
לד ^א וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ ^ב צַ֞ו אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־אַתֶּ֥ם בָּאִ֖ים אֶל־הָאָ֣רֶץ כְּנָ֑עַן זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּפֹּ֤ל לָכֶם֙ בְּֽנַחֲלָ֔ה אֶ֥רֶץ כְּנַ֖עַן לִגְבֻלֹתֶֽיהָ׃ ^ג וְהָיָ֨ה לָכֶ֧ם פְּאַת־נֶ֛גֶב מִמִּדְבַּר־צִ֖ן עַל־יְדֵ֣י אֱד֑וֹם וְהָיָ֤ה לָכֶם֙ גְּב֣וּל נֶ֔גֶב מִקְצֵ֥ה יָם־הַמֶּ֖לַח קֵֽדְמָה׃ ^ד וְנָסַ֣ב לָכֶם֩ הַגְּב֨וּל מִנֶּ֜גֶב לְמַעֲלֵ֤ה עַקְרַבִּים֙ וְעָ֣בַר צִ֔נָה [והיה] וְהָיוּ֙ תּֽוֹצְאֹתָ֔יו מִנֶּ֖גֶב לְקָדֵ֣שׁ בַּרְנֵ֑עַ וְיָצָ֥א חֲצַר־אַדָּ֖ר וְעָבַ֥ר עַצְמֹֽנָה׃ ^ה וְנָסַ֧ב הַגְּב֛וּל מֵעַצְמ֖וֹן נַ֣חְלָה מִצְרָ֑יִם וְהָי֥וּ תוֹצְאֹתָ֖יו הַיָּֽמָּה׃ ^ו וּגְב֣וּל יָ֔ם וְהָיָ֥ה לָכֶ֛ם הַיָּ֥ם הַגָּד֖וֹל וּגְב֑וּל זֶֽה־יִהְיֶ֥ה לָכֶ֖ם גְּב֥וּל יָֽם׃ ^ז וְזֶֽה־יִהְיֶ֥ה לָכֶ֖ם גְּב֣וּל צָפ֑וֹן מִן־הַיָּם֙ הַגָּדֹ֔ל תְּתָא֥וּ לָכֶ֖ם הֹ֥ר הָהָֽר׃ ^ח מֵהֹ֣ר הָהָ֔ר תְּתָא֖וּ לְבֹ֣א חֲמָ֑ת וְהָי֛וּ תּוֹצְאֹ֥ת הַגְּבֻ֖ל צְדָֽדָה׃ ^ט וְיָצָ֤א הַגְּבֻל֙ זִפְרֹ֔נָה וְהָי֥וּ תוֹצְאֹתָ֖יו חֲצַ֣ר עֵינָ֑ן זֶֽה־יִהְיֶ֥ה לָכֶ֖ם גְּב֥וּל צָפֽוֹן׃ ^י וְהִתְאַוִּיתֶ֥ם לָכֶ֖ם לִגְב֣וּל קֵ֑דְמָה מֵחֲצַ֥ר עֵינָ֖ן שְׁפָֽמָה׃ ^יא וְיָרַ֨ד הַגְּבֻ֧ל מִשְּׁפָ֛ם הָרִבְלָ֖ה מִקֶּ֣דֶם לָעָ֑יִן וְיָרַ֣ד הַגְּבֻ֔ל וּמָחָ֛ה עַל־כֶּ֥תֶף יָם־כִּנֶּ֖רֶת קֵֽדְמָה׃ ^יב וְיָרַ֤ד הַגְּבוּל֙ הַיַּרְדֵּ֔נָה וְהָי֥וּ תוֹצְאֹתָ֖יו יָ֣ם הַמֶּ֑לַח זֹאת֩ תִּהְיֶ֨ה לָכֶ֥ם הָאָ֛רֶץ לִגְבֻלֹתֶ֖יהָ סָבִֽיב׃	34 ¹ YHVH spoke to Mosheh, saying: ² “Command the Children of Yisra’el and say to them: ‘When you enter the land, K’naan, this is the land that will fall to you as an inheritance, the land of K’naan by its borders: ³ the Negev limit will be for you from the Wilderness of Tsyn alongside Edom; the Negev border will be for you from the edge of the Sea of Salt, on the east; ⁴ the border will then turn for you from the Negev-side of Scorpions’ Pass, crossing on to Tsyn; its outer-lines will be from the Negev-side of Ḳadesh Barne’a, (then) going out to Ḥatsar Addar and crossing on to Atsmon. ⁵ The border will then turn from Atsmon toward the Wadi of Mitsrayim, its outer-lines will be at the Sea. ⁶ As the seaward border will be for you the Great Sea and (its own) border; this will be for you the seaward border. ⁷ And this will be for you the northern border: from the Great Sea you are to mark yourselves (a line) to Hor Ha-Har. ⁸ From Hor Ha-Har you are to mark going to Ḥamat, and the outer-lines of the border shall be at Taedad. ⁹ Then the border will go out to Zifron, and its outer-lines will be Ḥatsar Einan; this will be for you the northern border. ¹⁰ And you are to mark for yourselves, for the border eastward: from Ḥatsar Einan to Shefam. ¹¹ And the border will go down from Shefam to Rivlah, on the east of Ayin/The Spring, then the border will go down and brush the shoulder of the Sea of Kinneret, eastward, ¹² then the border will go down along the Yarden, its outer-lines will be the Sea of Salt. This will be for you the land, in all its borders round about!'”
^יג וַיְצַ֣ו מֹשֶׁ֔ה אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּתְנַחֲל֤וּ אֹתָהּ֙ בְּגוֹרָ֔ל אֲשֶׁר֙ צִוָּ֣ה יְהֹוָ֔ה לָתֵ֛ת לְתִשְׁעַ֥ת הַמַּטּ֖וֹת וַחֲצִ֥י הַמַּטֶּֽה׃ ^יד כִּ֣י לָקְח֞וּ מַטֵּ֨ה בְנֵ֤י הָראוּבֵנִי֙ לְבֵ֣ית אֲבֹתָ֔ם וּמַטֵּ֥ה בְנֵֽי־הַגָּדִ֖י לְבֵ֣ית אֲבֹתָ֑ם וַחֲצִי֙ מַטֵּ֣ה מְנַשֶּׁ֔ה לָקְח֖וּ נַחֲלָתָֽם׃ ^טו שְׁנֵ֥י הַמַּטּ֖וֹת וַחֲצִ֣י הַמַּטֶּ֑ה לָקְח֣וּ נַחֲלָתָ֗ם מֵעֵ֛בֶר לְיַרְדֵּ֥ן יְרֵח֖וֹ קֵ֥דְמָה מִזְרָֽחָה׃	¹³ So Mosheh commanded the Children of Yisra’el, saying: “This is the land for which you are to arrange-inheritance by lot, that YHVH commanded to be given to the nine tribes and the half tribe. ¹⁴ For the tribe of the Sons of the Re’uvenites, according to their Fathers’ House, and the tribe of the Sons of the Gadites, according to their Fathers’ House, and half of the tribe of Menasheh have (already) taken their inheritance; ¹⁵ two tribes and the half tribe have taken their inheritance across from Yarden-Yereḥo, eastward, toward sunrise.”
רביעי (ששי) ^טז וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ ^יז אֵ֚לֶּה שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים אֲשֶׁר־יִנְחֲל֥וּ לָכֶ֖ם אֶת־הָאָ֑רֶץ אֶלְעָזָר֙ הַכֹּהֵ֔ן וִיהוֹשֻׁ֖עַ בִּן־נֽוּן׃ ^יח וְנָשִׂ֥יא אֶחָ֛ד נָשִׂ֥יא אֶחָ֖ד מִמַּטֶּ֑ה תִּקְח֖וּ לִנְחֹ֥ל אֶת־הָאָֽרֶץ׃ ^יט וְאֵ֖לֶּה שְׁמ֣וֹת הָאֲנָשִׁ֑ים לְמַטֵּ֣ה יְהוּדָ֔ה כָּלֵ֖ב בֶּן־יְפֻנֶּֽה׃ ^כ וּלְמַטֵּה֙ בְּנֵ֣י שִׁמְע֔וֹן שְׁמוּאֵ֖ל בֶּן־עַמִּיהֽוּד׃ ^כא לְמַטֵּ֣ה בִנְיָמִ֔ן אֱלִידָ֖ד בֶּן־כִּסְלֽוֹן׃ ^כב וּלְמַטֵּ֥ה בְנֵי־דָ֖ן נָשִׂ֑יא בֻּקִּ֖י בֶּן־יׇגְלִֽי׃ ^כג לִבְנֵ֣י יוֹסֵ֔ף לְמַטֵּ֥ה בְנֵֽי־מְנַשֶּׁ֖ה נָשִׂ֑יא חַנִּיאֵ֖ל בֶּן־אֵפֹֽד׃ ^כד וּלְמַטֵּ֥ה בְנֵֽי־אֶפְרַ֖יִם נָשִׂ֑יא קְמוּאֵ֖ל בֶּן־שִׁפְטָֽן׃ ^כה וּלְמַטֵּ֥ה בְנֵֽי־זְבוּלֻ֖ן נָשִׂ֑יא אֱלִיצָפָ֖ן בֶּן־פַּרְנָֽךְ׃ ^כו וּלְמַטֵּ֥ה בְנֵֽי־יִשָּׂשכָ֖ר נָשִׂ֑יא פַּלְטִיאֵ֖ל בֶּן־עַזָּֽן׃ ^כז וּלְמַטֵּ֥ה בְנֵי־אָשֵׁ֖ר נָשִׂ֑יא אֲחִיה֖וּד בֶּן־שְׁלֹמִֽי׃ ^כח וּלְמַטֵּ֥ה בְנֵֽי־נַפְתָּלִ֖י נָשִׂ֑יא פְּדַהְאֵ֖ל בֶּן־עַמִּיהֽוּד׃ ^כט אֵ֕לֶּה אֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה לְנַחֵ֥ל אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל בְּאֶ֥רֶץ כְּנָֽעַן׃	¹⁶ YHVH spoke to Mosheh, saying: ¹⁷ “These are the names of the men that will arrange-for-your-inheritance of the land: El’azar the priest and Yehoshua son of Nun, ¹⁸ and one leader, one leader per tribe you are to take for arranging-inheritance of the land. ¹⁹ And these are the names of the men: of the tribe of Yehudah: Kalev son of Yefunneh ²⁰ Of the tribe of the Sons of Shim’on: Shemuel son of Ammihud. ²¹ Of the tribe of Binyamin: Elidad son of Kislon. ²² Of the tribe of the Sons of Dan, leader: Buqqi son of Yogli. ²³ Of the Sons of Yosef: of the tribe of the Sons of Menasheh, leader: Ḥanniel son of Efod, ²⁴ of the tribe of the Sons of Efrayim, leader: Qemuel son of Shiftan. ²⁵ Of the tribe of the Sons of Zevulun, leader: Elitsafan son of Parnakh. ²⁶ Of the tribe of the Sons of Yissakhar, leader: Paltiel son of Azzan. ²⁷ Of the tribe of the Sons of Asher, leader: Aḥihud son of Shelomi. ²⁸ Of the tribe of the Sons of Naftali, leader: Pedah’el son of Ammihud.” ²⁹ These (are they) whom YHVH commanded to parcel-out-inheritance for the Children of Yisra’el, in the land of K’naan.
חמישי לה ^א וַיְדַבֵּ֧ר יְהֹוָ֛ה אֶל־מֹשֶׁ֖ה בְּעַֽרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר׃ ^ב צַו֮ אֶת־בְּנֵ֣י יִשְׂרָאֵל֒ וְנָתְנ֣וּ לַלְוִיִּ֗ם מִֽנַּחֲלַ֛ת אֲחֻזָּתָ֖ם עָרִ֣ים לָשָׁ֑בֶת וּמִגְרָ֗שׁ לֶֽעָרִים֙ סְבִיבֹ֣תֵיהֶ֔ם תִּתְּנ֖וּ לַלְוִיִּֽם׃ ^ג וְהָי֧וּ הֶֽעָרִ֛ים לָהֶ֖ם לָשָׁ֑בֶת וּמִגְרְשֵׁיהֶ֗ם יִהְי֤וּ לִבְהֶמְתָּם֙ וְלִרְכֻשָׁ֔ם וּלְכֹ֖ל חַיָּתָֽם׃ ^ד וּמִגְרְשֵׁי֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר תִּתְּנ֖וּ לַלְוִיִּ֑ם מִקִּ֤יר הָעִיר֙ וָח֔וּצָה אֶ֥לֶף אַמָּ֖ה סָבִֽיב׃ ^ה וּמַדֹּתֶ֞ם מִח֣וּץ לָעִ֗יר אֶת־פְּאַת־קֵ֣דְמָה אַלְפַּ֪יִם בָּֽאַמָּ֟ה וְאֶת־פְּאַת־נֶ֩גֶב֩ אַלְפַּ֨יִם בָּאַמָּ֜ה וְאֶת־פְּאַת־יָ֣ם ׀ אַלְפַּ֣יִם בָּֽאַמָּ֗ה וְאֵ֨ת פְּאַ֥ת צָפ֛וֹן אַלְפַּ֥יִם בָּאַמָּ֖ה וְהָעִ֣יר בַּתָּ֑וֶךְ זֶ֚ה יִהְיֶ֣ה לָהֶ֔ם מִגְרְשֵׁ֖י הֶעָרִֽים׃	35 ¹ YHVH spoke to Mosheh, in the Plains of Moav, by Yarden-Yereḥo, saying: ² “Command the Children of Yisra’el, that they may give over to the Levi’im, from their inherited holdings, towns to settle in, and migrash/pasture-land for the towns around them, give to the Levi’im. ³ The towns shall be for them to settle in, and their pasture-lands shall be for their grazing-animals, their property, and for all their living creatures. ⁴ And the pasture-lands of the towns that you give to the Levi’im (shall be) from the wall of the town and outward, a thousand cubits all around; ⁵ you are to measure outside the city, the eastern limit: two thousand by the amah/cubit, and the Negev limit, two thousand by the amah, and the seaward limit, two thousand by the amah, and the northern limit, two thousand by the amah, with the town in the middle. This shall be for them the pasture-lands of the towns.”
^ו וְאֵ֣ת הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אֵ֚ת שֵׁשׁ־עָרֵ֣י הַמִּקְלָ֔ט אֲשֶׁ֣ר תִּתְּנ֔וּ לָנֻ֥ס שָׁ֖מָּה הָרֹצֵ֑חַ וַעֲלֵיהֶ֣ם תִּתְּנ֔וּ אַרְבָּעִ֥ים וּשְׁתַּ֖יִם עִֽיר׃ ^ז כׇּל־הֶעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אַרְבָּעִ֥ים וּשְׁמֹנֶ֖ה עִ֑יר אֶתְהֶ֖ן וְאֶת־מִגְרְשֵׁיהֶֽן׃ ^ח וְהֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ מֵאֲחֻזַּ֣ת בְּנֵי־יִשְׂרָאֵ֔ל מֵאֵ֤ת הָרַב֙ תַּרְבּ֔וּ וּמֵאֵ֥ת הַמְעַ֖ט תַּמְעִ֑יטוּ אִ֗ישׁ כְּפִ֤י נַחֲלָתוֹ֙ אֲשֶׁ֣ר יִנְחָ֔לוּ יִתֵּ֥ן מֵעָרָ֖יו לַלְוִיִּֽם׃	⁶ “And with the towns that you give to the Levi’im, with the six towns of asylum that you give for fleeing-to for the accidental-murderer — along with them you are to give forty-two towns. ⁷ All the towns that you are to give the Levi’im: forty-eight towns, them and their pasture-lands. ⁸ And the towns that you give (them) from the holdings of the Children of Yisra’el — from those that have — many you are to take-many, from those that have-few you are to take-few, each-one according to his inheritance that they receive-as-inheritance is to give of its towns for the Levi’im.”
ששי (שביעי) ^ט וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ ^י דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אַ֥רְצָה כְּנָֽעַן׃ ^יא וְהִקְרִיתֶ֤ם לָכֶם֙ עָרִ֔ים עָרֵ֥י מִקְלָ֖ט תִּהְיֶ֣ינָה לָכֶ֑ם וְנָ֥ס שָׁ֙מָּה֙ רֹצֵ֔חַ מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃ ^יב וְהָי֨וּ לָכֶ֧ם הֶעָרִ֛ים לְמִקְלָ֖ט מִגֹּאֵ֑ל וְלֹ֤א יָמוּת֙ הָרֹצֵ֔חַ עַד־עׇמְד֛וֹ לִפְנֵ֥י הָעֵדָ֖ה לַמִּשְׁפָּֽט׃ ^יג וְהֶעָרִ֖ים אֲשֶׁ֣ר תִּתֵּ֑נוּ שֵׁשׁ־עָרֵ֥י מִקְלָ֖ט תִּהְיֶ֥ינָה לָכֶֽם׃ ^יד אֵ֣ת ׀ שְׁלֹ֣שׁ הֶעָרִ֗ים תִּתְּנוּ֙ מֵעֵ֣בֶר לַיַּרְדֵּ֔ן וְאֵת֙ שְׁלֹ֣שׁ הֶֽעָרִ֔ים תִּתְּנ֖וּ בְּאֶ֣רֶץ כְּנָ֑עַן עָרֵ֥י מִקְלָ֖ט תִּהְיֶֽינָה׃ ^טו לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֤ר וְלַתּוֹשָׁב֙ בְּתוֹכָ֔ם תִּהְיֶ֛ינָה שֵׁשׁ־הֶעָרִ֥ים הָאֵ֖לֶּה לְמִקְלָ֑ט לָנ֣וּס שָׁ֔מָּה כׇּל־מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃	⁹ YHVH spoke to Mosheh, saying: ¹⁰ “Speak to the Children of Yisra’el and say to them: ‘When you cross over the Yarden, into the land of K’naan: ¹¹ You are to select for yourselves (certain) towns, towns of asylum shall they be for you, for fleeing-to for the accidental-murderer, one who strikes down a life in error. ¹² The towns shall be for you for asylum from the (blood) redeemer, that the murderer not die until he can come before the community for judgment. ¹³ And the towns that you provide — six towns of asylum shall there be for you. ¹⁴ Three of the towns you are to provide across the Yarden, and three of the towns you are to provide in the land of K’naan, towns of asylum they are to be, ¹⁵ for the Children of Yisra’el, for the sojourner and for the temporary-settler among them, these six towns are to be for asylum, for fleeing-to for anyone who strikes down a person in error.”
^טז וְאִם־בִּכְלִ֨י בַרְזֶ֧ל ׀ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָרֹצֵֽחַ׃ ^יז וְאִ֡ם בְּאֶ֣בֶן יָד֩ אֲשֶׁר־יָמ֨וּת בָּ֥הּ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָרֹצֵֽחַ׃ ^יח א֡וֹ בִּכְלִ֣י עֵֽץ־יָד֩ אֲשֶׁר־יָמ֨וּת בּ֥וֹ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָרֹצֵֽחַ׃ ^יט גֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־הָרֹצֵ֑חַ בְּפִגְעוֹ־ב֖וֹ ה֥וּא יְמִתֶֽנּוּ׃ ^כ וְאִם־בְּשִׂנְאָ֖ה יֶהְדֳּפֶ֑נּוּ אֽוֹ־הִשְׁלִ֥יךְ עָלָ֛יו בִּצְדִיָּ֖ה וַיָּמֹֽת׃ ^כא א֣וֹ בְאֵיבָ֞ה הִכָּ֤הוּ בְיָדוֹ֙ וַיָּמֹ֔ת מֽוֹת־יוּמַ֥ת הַמַּכֶּ֖ה רֹצֵ֣חַֽ ה֑וּא גֹּאֵ֣ל הַדָּ֗ם יָמִ֛ית אֶת־הָרֹצֵ֖חַ בְּפִגְעוֹ־בֽוֹ׃	¹⁶ “But if with an iron instrument he struck him down, so that he died, he is a murderer: put-to-death, put-to-death must the murderer be! ¹⁷ And if with a stone in hand through which one can die he struck him down, so that he died, he is a murderer: put-to-death, put-to-death must the murderer be! ¹⁸ Or with a wooden instrument in hand through which one can die he struck him down, so that he died, he is a murderer: put-to-death, put-to-death must the murderer be! ¹⁹ As for the blood redeemer — he may put-to-death the murderer, upon meeting him, he may put-him-to-death. ²⁰ Now if in hatred he pushed him, or threw (something) at him lying-in-wait, so that he died, ²¹ or in enmity struck him with his hand, so that he died, put-to-death, put-to-death must be he who has struck, he is a murderer: the blood redeemer may put the murderer to death, upon meeting him.”
^כב וְאִם־בְּפֶ֥תַע בְּלֹא־אֵיבָ֖ה הֲדָפ֑וֹ אוֹ־הִשְׁלִ֥יךְ עָלָ֛יו כׇּל־כְּלִ֖י בְּלֹ֥א צְדִיָּֽה׃ ^כג א֣וֹ בְכׇל־אֶ֜בֶן אֲשֶׁר־יָמ֥וּת בָּהּ֙ בְּלֹ֣א רְא֔וֹת וַיַּפֵּ֥ל עָלָ֖יו וַיָּמֹ֑ת וְהוּא֙ לֹא־אוֹיֵ֣ב ל֔וֹ וְלֹ֥א מְבַקֵּ֖שׁ רָעָתֽוֹ׃ ^כד וְשָֽׁפְטוּ֙ הָֽעֵדָ֔ה בֵּ֚ין הַמַּכֶּ֔ה וּבֵ֖ין גֹּאֵ֣ל הַדָּ֑ם עַ֥ל הַמִּשְׁפָּטִ֖ים הָאֵֽלֶּה׃ ^כה וְהִצִּ֨ילוּ הָעֵדָ֜ה אֶת־הָרֹצֵ֗חַ מִיַּד֮ גֹּאֵ֣ל הַדָּם֒ וְהֵשִׁ֤יבוּ אֹתוֹ֙ הָֽעֵדָ֔ה אֶל־עִ֥יר מִקְלָט֖וֹ אֲשֶׁר־נָ֣ס שָׁ֑מָּה וְיָ֣שַׁב בָּ֗הּ עַד־מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל אֲשֶׁר־מָשַׁ֥ח אֹת֖וֹ בְּשֶׁ֥מֶן הַקֹּֽדֶשׁ׃	²² “But if with suddenness, with no (previous) enmity, he pushed him, or threw at him any instrument, without lying-in-wait, ²³ or with any stone instrument through which one can die, without seeing (him), he dropped it on him, so that he died — now he was not his enemy, not one seeking his ill — ²⁴ the community is to judge between the striker and the blood redeemer, according to these regulations; ²⁵ the community is to rescue the murderer from the hand of the blood redeemer, and the community is to return him to his town of asylum, to which he fled; he is to stay in it until the death of the Kohen haGadol who was anointed with the oil of holiness.”
^כו וְאִם־יָצֹ֥א יֵצֵ֖א הָרֹצֵ֑חַ אֶת־גְּבוּל֙ עִ֣יר מִקְלָט֔וֹ אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃ ^כז וּמָצָ֤א אֹתוֹ֙ גֹּאֵ֣ל הַדָּ֔ם מִח֕וּץ לִגְב֖וּל עִ֣יר מִקְלָט֑וֹ וְרָצַ֞ח גֹּאֵ֤ל הַדָּם֙ אֶת־הָ֣רֹצֵ֔חַ אֵ֥ין ל֖וֹ דָּֽם׃ ^כח כִּ֣י בְעִ֤יר מִקְלָטוֹ֙ יֵשֵׁ֔ב עַד־מ֖וֹת הַכֹּהֵ֣ן הַגָּדֹ֑ל וְאַחֲרֵ֥י מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל יָשׁוּב֙ הָרֹצֵ֔חַ אֶל־אֶ֖רֶץ אֲחֻזָּתֽוֹ׃	²⁶ “But if the murderer goes out, yes, goes out from the border of his town of asylum, whence he fled, ²⁷ and the blood redeemer finds him, outside the border of his town of asylum, the blood redeemer may murder the murderer, he has no bloodguilt. ²⁸ Indeed, in his town of asylum he must stay, until the death of the Kohen haGadol; after the death of the Kohen haGadol the murderer may return to the land of his holding.”
^כט וְהָי֨וּ אֵ֧לֶּה לָכֶ֛ם לְחֻקַּ֥ת מִשְׁפָּ֖ט לְדֹרֹתֵיכֶ֑ם בְּכֹ֖ל מוֹשְׁבֹתֵיכֶֽם׃ ^ל כׇּ֨ל־מַכֵּה־נֶ֔פֶשׁ לְפִ֣י עֵדִ֔ים יִרְצַ֖ח אֶת־הָרֹצֵ֑חַ וְעֵ֣ד אֶחָ֔ד לֹא־יַעֲנֶ֥ה בְנֶ֖פֶשׁ לָמֽוּת׃ ^לא וְלֹֽא־תִקְח֥וּ כֹ֙פֶר֙ לְנֶ֣פֶשׁ רֹצֵ֔חַ אֲשֶׁר־ה֥וּא רָשָׁ֖ע לָמ֑וּת כִּי־מ֖וֹת יוּמָֽת׃ ^לב וְלֹא־תִקְח֣וּ כֹ֔פֶר לָנ֖וּס אֶל־עִ֣יר מִקְלָט֑וֹ לָשׁוּב֙ לָשֶׁ֣בֶת בָּאָ֔רֶץ עַד־מ֖וֹת הַכֹּהֵֽן׃ ^לג וְלֹֽא־תַחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹׁפְכֽוֹ׃ ^לד וְלֹ֧א תְטַמֵּ֣א אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ יֹשְׁבִ֣ים בָּ֔הּ אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֣ן בְּתוֹכָ֑הּ כִּ֚י אֲנִ֣י יְהֹוָ֔ה שֹׁכֵ֕ן בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃	²⁹ “These shall be for you as a law of procedure into your generations, throughout all your settlements: ³⁰ whoever strikes down a person, at the mouth of witnesses (only) may a murderer be murdered; one witness (alone) may not testify against the person, to have-him-put-to-death. ³¹ You are not to accept a ransom for the life of a murderer, since he is culpable, (deserving) the death-penalty, indeed, he is to be put-to-death, put-to-death! ³² And you are not to accept a ransom for (him to) flee to his town of asylum, for (him to) return to settle in the land, until the death of the Kohen (haGadol). ³³ You are not to corrupt the land that you are in, for the blood — it will corrupt the land, and the land will not be purged/atoned of the blood that has been shed upon it except through the blood of him who shed it. ³⁴ You are not to make-tamei the land in which you are settling, in whose midst I dwell, for I am YHVH, Shokhen/Dweller in the midst of Yisra’el!”
שביעי לו ^א וַֽיִּקְרְב֞וּ רָאשֵׁ֣י הָֽאָב֗וֹת לְמִשְׁפַּ֤חַת בְּנֵֽי־גִלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה מִֽמִּשְׁפְּחֹ֖ת בְּנֵ֣י יוֹסֵ֑ף וַֽיְדַבְּר֞וּ לִפְנֵ֤י מֹשֶׁה֙ וְלִפְנֵ֣י הַנְּשִׂאִ֔ים רָאשֵׁ֥י אָב֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל׃ ^ב וַיֹּאמְר֗וּ אֶת־אֲדֹנִי֙ צִוָּ֣ה יְהֹוָ֔ה לָתֵ֨ת אֶת־הָאָ֧רֶץ בְּנַחֲלָ֛ה בְּגוֹרָ֖ל לִבְנֵ֣י יִשְׂרָאֵ֑ל וַֽאדֹנִי֙ צֻוָּ֣ה בַֽיהֹוָ֔ה לָתֵ֗ת אֶֽת־נַחֲלַ֛ת צְלׇפְחָ֥ד אָחִ֖ינוּ לִבְנֹתָֽיו׃ ^ג וְ֠הָי֠וּ לְאֶחָ֞ד מִבְּנֵ֨י שִׁבְטֵ֥י בְנֵֽי־יִשְׂרָאֵל֮ לְנָשִׁים֒ וְנִגְרְעָ֤ה נַחֲלָתָן֙ מִנַּחֲלַ֣ת אֲבֹתֵ֔ינוּ וְנוֹסַ֕ף עַ֚ל נַחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּהְיֶ֖ינָה לָהֶ֑ם וּמִגֹּרַ֥ל נַחֲלָתֵ֖נוּ יִגָּרֵֽעַ׃ ^ד וְאִם־יִהְיֶ֣ה הַיֹּבֵל֮ לִבְנֵ֣י יִשְׂרָאֵל֒ וְנֽוֹסְפָה֙ נַחֲלָתָ֔ן עַ֚ל נַחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּהְיֶ֖ינָה לָהֶ֑ם וּמִֽנַּחֲלַת֙ מַטֵּ֣ה אֲבֹתֵ֔ינוּ יִגָּרַ֖ע נַחֲלָתָֽן׃	36 ¹ Now there came-near the heads of the Fathers’ (Houses) of a clan of the Sons of Gil’ad son of Makhir son of Menasheh, of the clans of the Sons of Yosef, they spoke before Mosheh and before the leaders, the heads of the Father(s’ Houses) of the Children of Yisra’el, ² they said: “It is my lord that YHVH has commanded to give out the land in inheritance, by lot, to the Children of Yisra’el, and my lord was commanded by YHVH to give out the inheritance of Tselofḥad our brother, to his daughters. ³ Now should they be for one of the members of (another) tribe of the Children of Yisra’el as wives, their inheritance will be taken-away from the inheritance of their fathers and be added to the inheritance of the tribe for whom they become (wives); from our allotted inheritance it will be taken-away! ⁴ And when there is a Yovel/Homebringing for the Children of Yisra’el and their inheritance is added to the inheritance of the tribe for which they are (wives) from the inheritance of our fathers’ tribe, their inheritance will be taken-away!”
^ה וַיְצַ֤ו מֹשֶׁה֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל עַל־פִּ֥י יְהֹוָ֖ה לֵאמֹ֑ר כֵּ֛ן מַטֵּ֥ה בְנֵֽי־יוֹסֵ֖ף דֹּבְרִֽים׃ ^ו זֶ֣ה הַדָּבָ֞ר אֲשֶׁר־צִוָּ֣ה יְהֹוָ֗ה לִבְנ֤וֹת צְלׇפְחָד֙ לֵאמֹ֔ר לַטּ֥וֹב בְּעֵינֵיהֶ֖ם תִּהְיֶ֣ינָה לְנָשִׁ֑ים אַ֗ךְ לְמִשְׁפַּ֛חַת מַטֵּ֥ה אֲבִיהֶ֖ם תִּהְיֶ֥ינָה לְנָשִֽׁים׃ ^ז וְלֹֽא־תִסֹּ֤ב נַחֲלָה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה כִּ֣י אִ֗ישׁ בְּנַחֲלַת֙ מַטֵּ֣ה אֲבֹתָ֔יו יִדְבְּק֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃ ^ח וְכׇל־בַּ֞ת יֹרֶ֣שֶׁת נַחֲלָ֗ה מִמַּטּוֹת֮ בְּנֵ֣י יִשְׂרָאֵל֒ לְאֶחָ֗ד מִמִּשְׁפַּ֛חַת מַטֵּ֥ה אָבִ֖יהָ תִּהְיֶ֣ה לְאִשָּׁ֑ה לְמַ֗עַן יִֽירְשׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַחֲלַ֥ת אֲבֹתָֽיו׃ ^ט וְלֹֽא־תִסֹּ֧ב נַחֲלָ֛ה מִמַּטֶּ֖ה לְמַטֶּ֣ה אַחֵ֑ר כִּי־אִישׁ֙ בְּנַ֣חֲלָת֔וֹ יִדְבְּק֕וּ מַטּ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל׃	⁵ So Mosheh commanded the Children of Yisra’el by order of YHVH, saying: “Rightfully has the tribe of the Sons of Yosef spoken! ⁶ This is the word that YHVH commands concerning the daughters of Tselofḥad, saying: ‘for those good in their eyes, they may become wives, however, (only) for a clan from the tribe of their father, may they become wives. ⁷ The inheritance of the Children of Yisra’el is not to go round from tribe to tribe; indeed, each-one to the inheritance of his father’s tribe is to cleave, (among) the Children of Yisra’el. ⁸ And every daughter who comes-into-possession of inheritance from the tribes of the Children of Yisra’el — for someone from the clan of her father’s tribe she must become a wife, in order that the Children of Yisra’el may remain-in-possession, each-man, of the inheritance of his fathers. ⁹ There shall not go round the inheritance of a tribe to another tribe, indeed, each-one to his inheritance is to cleave, (among) the tribes of the Children of Yisra’el.'”^[2] The issue of daughters inheriting which was brought up by the daughters of Tzelophchad in Numbers 27:1ff (H), has a legal corollary, that of Tzelophchad’s portion in the land, going to a non-Menassite family, following the marriage of the daughters of Tzelophchad, this is neatly solved by marrying the daughters of Tzelophchad to their cousins. The genre of legal corollaries in the Pentateuch is relatively rare, and reflects a mindset which views the already imparted law code as sacrosanct but not completely understood and worthy of debate, i.e. a later almost rabbinic mindset, compare the sin-offering at the conclusion of Leviticus 10, which was burnt when Moses’ thought it shouldn’t be – the only source that fits the bill is H, which continually seeks to elucidate and refine the previous Priestly laws.
^י כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶׁ֑ה כֵּ֥ן עָשׂ֖וּ בְּנ֥וֹת צְלׇפְחָֽד׃ ^מפטיר יא וַתִּהְיֶ֜ינָה מַחְלָ֣ה תִרְצָ֗ה וְחׇגְלָ֧ה וּמִלְכָּ֛ה וְנֹעָ֖ה בְּנ֣וֹת צְלׇפְחָ֑ד לִבְנֵ֥י דֹדֵיהֶ֖ן לְנָשִֽׁים׃ ^יב מִֽמִּשְׁפְּחֹ֛ת בְּנֵֽי־מְנַשֶּׁ֥ה בֶן־יוֹסֵ֖ף הָי֣וּ לְנָשִׁ֑ים וַתְּהִי֙ נַחֲלָתָ֔ן עַל־מַטֵּ֖ה מִשְׁפַּ֥חַת אֲבִיהֶֽן׃ ^יג אֵ֣לֶּה הַמִּצְוֺ֞ת וְהַמִּשְׁפָּטִ֗ים אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה בְּיַד־מֹשֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל בְּעַֽרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ׃	¹⁰ As YHVH had commanded Mosheh, thus did the daughters of Tselofḥad. ¹¹ They became, Maḥlah, Tirtsah, Ḥoglah, Milkah and No’ah, the daughters of Tselofḥad, wives for the sons of their uncles, ¹² in the clans of the Sons of Menasheh son of Yosef they became wives, so that their inheritance went along with the tribe of the clan of their father. ¹³ These are the commandments and the regulations that YHVH commanded by the hand of Mosheh to the Children of Yisra’el, in the Plains of Moav, by Yarden-Yereḥo.

The Masoretic text presented here is from Rabbi Dr. Seth (Avi) Kadish’s Miqra al pi ha-Mesorah. For the translation in English, I have adapted the translation of Everett Fox in the Schocken Bible (Everett Fox 1995), mostly to re-Hebraize divine names, place names, and personal names. Instead of “gods,” I use “deities.” Instead of “cattle,” I have used “grazing-animals” and instead of “animals,” I have “living creatures.” Aside from these, I have made minor punctuation changes. (To buy a print copy of the complete translation of The Schocken Bible vol. 1: The Five Books of Moses, visit Penguin/Random House .)

Notes

Notes
1	The following itinerary list, summarizes stations and events from the perspective of the P author. The formulae are consistent: “They set out from….they camped at”, a travel log formula, which appears throughout the narratives of Exodus – Numbers. In some instances the verses repeat the travel information recorded in / added to these narratives word for word. The events mentioned explicitly are the plague of the first born (Exodus 12:29-36), the well of Elim (Exodus 16:27), the lack of water at Rephidim (17:1-7), the death of Aaron (Numbers 20:22-29), and the war with Canaanite king of Arad (Numbers 21:1-3). The important events such as the parting of the Reed Sea and the revelation at Mount Sinai, are not recorded, there is no need, since these are the seminal events of Israelite history, and were undoubtedly very familiar. It seems likely that these events were chosen as typical of the desert sojourn, lack of water, wells, leadership, and war. Note that the events recorded in this chapter are only alluded to, i.e., the author assumes knowledge of these occurrences.
2	The issue of daughters inheriting which was brought up by the daughters of Tzelophchad in Numbers 27:1ff (H), has a legal corollary, that of Tzelophchad’s portion in the land, going to a non-Menassite family, following the marriage of the daughters of Tzelophchad, this is neatly solved by marrying the daughters of Tzelophchad to their cousins. The genre of legal corollaries in the Pentateuch is relatively rare, and reflects a mindset which views the already imparted law code as sacrosanct but not completely understood and worthy of debate, i.e. a later almost rabbinic mindset, compare the sin-offering at the conclusion of Leviticus 10, which was burnt when Moses’ thought it shouldn’t be – the only source that fits the bill is H, which continually seeks to elucidate and refine the previous Priestly laws.

📜 פָּרָשַׁת חֻקַּת | Parashat Ḥuqat (Numbers 19:1-22:1), color-coded according to its narrative layers

Tzemaḥ Yoreh — Fri, 28 Jun 2019 02:03:25 +0000

According to the poetry of the Midrash Tanḥuma, Bereshit 1:1, the words of the Torah were inscribed “black fire on white fire.” For many years, I’ve wanted to look deeply into the black fire and visualize the full spectrum of the Torah’s sources, hidden within the black fire but revealed through a critical analysis of its layers of redaction. Below, I’ve set the text of the first Torah portion in the annual Torah reading cycle, using color-coding to distinguish the stratigraphic layers forming the composition of the Masoretic text according to the Supplementary Hypothesis presented by Tsemaḥ Yoreh in his Kernel to Canon series of books (2013-2017) and his website, the Sources of Biblical Narrative. As Dr. Yoreh explains,

The Supplementary Hypothesis asserts that the Pentateuch was composed by several different writers. This reflects an overwhelming academic consensus on Biblical authorship, even among scholars who do not subscribe to the Supplementary Hypothesis in particular.[….] According to the Supplementary Hypothesis, Biblical narrative is layered. No editor took a blowtorch to the parts of the Bible he disagreed with and destroyed them; if he had, we would not find these repetitions and contradictions. Instead, Biblical narrative began with a coherent, foundational bedrock, which over time accreted more and more storylines. Unlike geological processes, though, this process of addition was deliberate. What happened if one author disagreed with his predecessor’s storyline or worldview? He did not simply take an axe to the narrative; instead, he attempted to bury his predecessor’s point of view by repeating his own over and over again, thus skewing our understanding of the story in new ways. Every generation of readers sees the world differently, and thus every generation of writers seeks to adapt their predecessors’ cultural heritage to their own situation. We are not meant simply to dismiss earlier stories; rather, the intention of later writers is to transform our understanding of those stories via their additions.

Legend

Parashat Ḥuqat (Numbers 19:1-22:1) in the annual Torah reading cycle is the sixth parashah in Sefer Bamidbar. It is preceded by parashat Qoraḥ (Numbers 16:1-18:32). Parashat Balaq (Numbers 22:2-25:9) follows it.

Source (Hebrew)	Translation (English)
יט ^א וַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃ ^ב זֹ֚את חֻקַּ֣ת הַתּוֹרָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹ֑ר דַּבֵּ֣ר ׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֣וּ אֵלֶ֩יךָ֩ פָרָ֨ה אֲדֻמָּ֜ה תְּמִימָ֗ה אֲשֶׁ֤ר אֵֽין־בָּהּ֙ מ֔וּם אֲשֶׁ֛ר לֹא־עָלָ֥ה עָלֶ֖יהָ עֹֽל׃ ^ג וּנְתַתֶּ֣ם אֹתָ֔הּ אֶל־אֶלְעָזָ֖ר הַכֹּהֵ֑ן וְהוֹצִ֤יא אֹתָהּ֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה וְשָׁחַ֥ט אֹתָ֖הּ לְפָנָֽיו׃ ^ד וְלָקַ֞ח אֶלְעָזָ֧ר הַכֹּהֵ֛ן מִדָּמָ֖הּ בְּאֶצְבָּע֑וֹ וְהִזָּ֞ה אֶל־נֹ֨כַח פְּנֵ֧י אֹֽהֶל־מוֹעֵ֛ד מִדָּמָ֖הּ שֶׁ֥בַע פְּעָמִֽים׃ ^ה וְשָׂרַ֥ף אֶת־הַפָּרָ֖ה לְעֵינָ֑יו אֶת־עֹרָ֤הּ וְאֶת־בְּשָׂרָהּ֙ וְאֶת־דָּמָ֔הּ עַל־פִּרְשָׁ֖הּ יִשְׂרֹֽף׃ ^ו וְלָקַ֣ח הַכֹּהֵ֗ן עֵ֥ץ אֶ֛רֶז וְאֵז֖וֹב וּשְׁנִ֣י תוֹלָ֑עַת וְהִשְׁלִ֕יךְ אֶל־תּ֖וֹךְ שְׂרֵפַ֥ת הַפָּרָֽה׃ ^ז וְכִבֶּ֨ס בְּגָדָ֜יו הַכֹּהֵ֗ן וְרָחַ֤ץ בְּשָׂרוֹ֙ בַּמַּ֔יִם וְאַחַ֖ר יָבֹ֣א אֶל־הַֽמַּחֲנֶ֑ה וְטָמֵ֥א הַכֹּהֵ֖ן עַד־הָעָֽרֶב׃ ^ח וְהַשֹּׂרֵ֣ף אֹתָ֔הּ יְכַבֵּ֤ס בְּגָדָיו֙ בַּמַּ֔יִם וְרָחַ֥ץ בְּשָׂר֖וֹ בַּמָּ֑יִם וְטָמֵ֖א עַד־הָעָֽרֶב׃ ^ט וְאָסַ֣ף ׀ אִ֣ישׁ טָה֗וֹר אֵ֚ת אֵ֣פֶר הַפָּרָ֔ה וְהִנִּ֛יחַ מִח֥וּץ לַֽמַּחֲנֶ֖ה בְּמָק֣וֹם טָה֑וֹר וְ֠הָיְתָ֠ה לַעֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל לְמִשְׁמֶ֛רֶת לְמֵ֥י נִדָּ֖ה חַטָּ֥את הִֽוא׃ ^י וְ֠כִבֶּ֠ס הָאֹסֵ֨ף אֶת־אֵ֤פֶר הַפָּרָה֙ אֶת־בְּגָדָ֔יו וְטָמֵ֖א עַד־הָעָ֑רֶב וְֽהָיְתָ֞ה לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֛ר הַגָּ֥ר בְּתוֹכָ֖ם לְחֻקַּ֥ת עוֹלָֽם׃ ^יא הַנֹּגֵ֥עַ בְּמֵ֖ת לְכׇל־נֶ֣פֶשׁ אָדָ֑ם וְטָמֵ֖א שִׁבְעַ֥ת יָמִֽים׃ ^יב ה֣וּא יִתְחַטָּא־ב֞וֹ בַּיּ֧וֹם הַשְּׁלִישִׁ֛י וּבַיּ֥וֹם הַשְּׁבִיעִ֖י יִטְהָ֑ר וְאִם־לֹ֨א יִתְחַטָּ֜א בַּיּ֧וֹם הַשְּׁלִישִׁ֛י וּבַיּ֥וֹם הַשְּׁבִיעִ֖י לֹ֥א יִטְהָֽר׃	¹ YHVH spoke to Mosheh and to Aharon, saying: ² “This is the law of the instructed-ritual that YHVH has commanded, saying: Speak to the Children of Yisra’el, that they may take you a parah adumah/red cow, wholly-sound, that has in it no defect, that has not yet yielded to a yoke; ³ you are to give it to El’azar the priest, it is to be brought forth, outside the camp, and it is to be slain in his presence. ⁴ El’azar the priest is to take (some) of its blood with his finger and is to sprinkle toward the face of the Ohel Mo’ed, some of its blood, seven times. ⁵ Then the cow is to be burned before his eyes; its hide, its flesh, and its blood along with its dung, are to be burned. ⁶ The priest is to take wood of cedar, and hyssop, and scarlet of worm, and is to throw (them) into the midst of the cow burning. ⁷ He is to scrub his garments, the priest, and is to wash his body in water, afterward he may enter the camp; but the priest will remain-tamei until sunset. ⁸ And he who burned it is to scrub his garments in water and is to wash his body in water, remaining-tamei until sunset. ⁹ And a (ritually) pure man shall collect the ashes of the cow, depositing them outside the camp in a pure place. It shall be for the community of the Children of Yisra’el in safekeeping, as Waters Kept-Apart, it is for decontamination. ¹⁰ The collector of the cow’s ashes is to scrub his garments, remaining-tamei until sunset. It shall be for the Children of Yisra’el and for the sojourner that sojourns in their midst, as a law for the ages: ¹¹ he who touches a dead-body of any human person, (shall be deemed) tamei for seven days. ¹² Should he decontaminate himself with it on the third day and on the seventh day, then he is pure, if he does not decontaminate himself on the third day and on the seventh day, then he is not pure.”
^יג כׇּֽל־הַנֹּגֵ֡עַ בְּמֵ֣ת בְּנֶ֩פֶשׁ֩ הָאָדָ֨ם אֲשֶׁר־יָמ֜וּת וְלֹ֣א יִתְחַטָּ֗א אֶת־מִשְׁכַּ֤ן יְהֹוָה֙ טִמֵּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִיִּשְׂרָאֵ֑ל כִּי֩ מֵ֨י נִדָּ֜ה לֹא־זֹרַ֤ק עָלָיו֙ טָמֵ֣א יִהְיֶ֔ה ע֖וֹד טֻמְאָת֥וֹ בֽוֹ׃	¹³ Anyone who touches a dead-body of any human person that has died, and does not decontaminate himself — the Mishkan of YHVH has he made-tamei, cut off shall that person be from Yisra’el, since the Waters Kept-Apart were not dashed on him, tamei shall he be, his tum’a (stays) within him!
^יד זֹ֚את הַתּוֹרָ֔ה אָדָ֖ם כִּֽי־יָמ֣וּת בְּאֹ֑הֶל כׇּל־הַבָּ֤א אֶל־הָאֹ֙הֶל֙ וְכׇל־אֲשֶׁ֣ר בָּאֹ֔הֶל יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים׃ ^טו וְכֹל֙ כְּלִ֣י פָת֔וּחַ אֲשֶׁ֛ר אֵין־צָמִ֥יד פָּתִ֖יל עָלָ֑יו טָמֵ֖א הֽוּא׃ ^טז וְכֹ֨ל אֲשֶׁר־יִגַּ֜ע עַל־פְּנֵ֣י הַשָּׂדֶ֗ה בַּֽחֲלַל־חֶ֙רֶב֙ א֣וֹ בְמֵ֔ת אֽוֹ־בְעֶ֥צֶם אָדָ֖ם א֣וֹ בְקָ֑בֶר יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים׃ ^יז וְלָֽקְחוּ֙ לַטָּמֵ֔א מֵעֲפַ֖ר שְׂרֵפַ֣ת הַֽחַטָּ֑את וְנָתַ֥ן עָלָ֛יו מַ֥יִם חַיִּ֖ים אֶל־כֶּֽלִי׃ שני ^יח וְלָקַ֨ח אֵז֜וֹב וְטָבַ֣ל בַּמַּ֘יִם֮ אִ֣ישׁ טָהוֹר֒ וְהִזָּ֤ה עַל־הָאֹ֙הֶל֙ וְעַל־כׇּל־הַכֵּלִ֔ים וְעַל־הַנְּפָשׁ֖וֹת אֲשֶׁ֣ר הָֽיוּ־שָׁ֑ם וְעַל־הַנֹּגֵ֗עַ בַּעֶ֙צֶם֙ א֣וֹ בֶֽחָלָ֔ל א֥וֹ בַמֵּ֖ת א֥וֹ בַקָּֽבֶר׃ ^יט וְהִזָּ֤ה הַטָּהֹר֙ עַל־הַטָּמֵ֔א בַּיּ֥וֹם הַשְּׁלִישִׁ֖י וּבַיּ֣וֹם הַשְּׁבִיעִ֑י וְחִטְּאוֹ֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָהֵ֥ר בָּעָֽרֶב׃ ^כ וְאִ֤ישׁ אֲשֶׁר־יִטְמָא֙ וְלֹ֣א יִתְחַטָּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִתּ֣וֹךְ הַקָּהָ֑ל כִּי֩ אֶת־מִקְדַּ֨שׁ יְהֹוָ֜ה טִמֵּ֗א מֵ֥י נִדָּ֛ה לֹא־זֹרַ֥ק עָלָ֖יו טָמֵ֥א הֽוּא׃ ^כא וְהָיְתָ֥ה לָהֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם וּמַזֵּ֤ה מֵֽי־הַנִּדָּה֙ יְכַבֵּ֣ס בְּגָדָ֔יו וְהַנֹּגֵ֙עַ֙ בְּמֵ֣י הַנִּדָּ֔ה יִטְמָ֖א עַד־הָעָֽרֶב׃ ^כב וְכֹ֛ל אֲשֶׁר־יִגַּע־בּ֥וֹ הַטָּמֵ֖א יִטְמָ֑א וְהַנֶּ֥פֶשׁ הַנֹּגַ֖עַת תִּטְמָ֥א עַד־הָעָֽרֶב׃	¹⁴ “This is the Torah/Instruction: A human who dies in (his) tent — anyone that enters the tent, and anyone that is in the tent, (is to be) considered-tamei for seven days. ¹⁵ And any open vessel that has no cover tied down on it, it is tamei! ¹⁶ And anyone who touches, on the (open) field, one slain by the sword or a dead man, or human bones or a grave, shall be tamei for seven days. ¹⁷ They are to take for the tamei-one (some) dust of the burned hattat-offering, they are to add to it living water, in a vessel. ¹⁸ He is to take hyssop and dip it into the water, the (ritually) pure man, he is to sprinkle (it) on the tent and on all the implements and on the persons that were there, and on the one who touched the bones or the slain-one or the dead-man or the grave. ¹⁹ Then the pure-one is to sprinkle (it) on the tamei-one on the third day and on the seventh day, thus decontaminating him on the seventh day; then he is to scrub his garments and wash with water, and be purified after sunset. ²⁰ Now a man who becomes-tamei and does not decontaminate himself — cut off shall that person be from the midst of the assembly, for the Holy-area of YHVH has he made-tamei, Waters Kept-Apart have not been dashed upon him, he is tamei! ²¹ It shall be for you as a law for the ages: the one-who-does-the-sprinkling from the Waters Kept-Apart is to scrub his garments, and the one-who-touches the Waters Kept-Apart shall remain-tamei until sunset. ²² And anything that the tamei-man touches becomes-tamei — the person that touches (it) shall remain-tamei until sunset.”
כ ^א וַיָּבֹ֣אוּ בְנֵֽי־יִ֠שְׂרָאֵ֠ל כׇּל־הָ֨עֵדָ֤ה מִדְבַּר־צִן֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מׇת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם׃	20 ¹ Now they came, the Children of Yisra’el, the entire community, (to the) Wilderness of Tsyn, in the first New-moon. The people stayed in Ḳadesh.^[1] At this point within the verse, we should note that in the consolidated narrative of the wilderness journey, here marks an elision in which thirty-eight years pass of the Camp of the Israelites dwelling in the wilderness. –Aharon Varady Miryam died there, and she was buried there.^[2] i.e., thirty-eight years after entering the Wilderness of Tsyn.
^ב וְלֹא־הָ֥יָה מַ֖יִם לָעֵדָ֑ה וַיִּקָּ֣הֲל֔וּ עַל־מֹשֶׁ֖ה וְעַֽל־אַהֲרֹֽן׃ ^ג וַיָּ֥רֶב הָעָ֖ם עִם־מֹשֶׁ֑ה וַיֹּאמְר֣וּ לֵאמֹ֔ר וְל֥וּ גָוַ֛עְנוּ בִּגְוַ֥ע אַחֵ֖ינוּ לִפְנֵ֥י יְהֹוָה׃ ^ד וְלָמָ֤ה הֲבֵאתֶם֙ אֶת־קְהַ֣ל יְהֹוָ֔ה אֶל־הַמִּדְבָּ֖ר הַזֶּ֑ה לָמ֣וּת שָׁ֔ם אֲנַ֖חְנוּ וּבְעִירֵֽנוּ׃ ^ה וְלָמָ֤ה הֶֽעֱלִיתֻ֙נוּ֙ מִמִּצְרַ֔יִם לְהָבִ֣יא אֹתָ֔נוּ אֶל־הַמָּק֥וֹם הָרָ֖ע הַזֶּ֑ה לֹ֣א ׀ מְק֣וֹם זֶ֗רַע וּתְאֵנָ֤ה וְגֶ֙פֶן֙ וְרִמּ֔וֹן וּמַ֥יִם אַ֖יִן לִשְׁתּֽוֹת׃	² Now there was no water for the community, so they assembled against Mosheh and against Aharon; ³ the people quarreled with Mosheh, they said, saying: “Now would that we had expired when our brothers expired before the presence of YHVH! ⁴ Now why did you bring the assembly of YHVH into this wilderness, to die there, we and our cattle? ⁵ Now why did you make us go up from Mitsrayim to bring us to this evil place, not a place of seeds and figs, vines and pomegranates — and water (there is) none to drink!”
^ו וַיָּבֹא֩ מֹשֶׁ֨ה וְאַהֲרֹ֜ן מִפְּנֵ֣י הַקָּהָ֗ל אֶל־פֶּ֙תַח֙ אֹ֣הֶל מוֹעֵ֔ד וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶ֑ם וַיֵּרָ֥א כְבוֹד־יְהֹוָ֖ה אֲלֵיהֶֽם׃ שלישי (שני) ^ז וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ ^ח קַ֣ח אֶת־הַמַּטֶּ֗ה וְהַקְהֵ֤ל אֶת־הָעֵדָה֙ אַתָּה֙ וְאַהֲרֹ֣ן אָחִ֔יךָ וְדִבַּרְתֶּ֧ם אֶל־הַסֶּ֛לַע לְעֵינֵיהֶ֖ם וְנָתַ֣ן מֵימָ֑יו וְהוֹצֵאתָ֨ לָהֶ֥ם מַ֙יִם֙ מִן־הַסֶּ֔לַע וְהִשְׁקִיתָ֥ אֶת־הָעֵדָ֖ה וְאֶת־בְּעִירָֽם׃ ^ט וַיִּקַּ֥ח מֹשֶׁ֛ה אֶת־הַמַּטֶּ֖ה מִלִּפְנֵ֣י יְהֹוָ֑ה כַּאֲשֶׁ֖ר צִוָּֽהוּ׃ ^י וַיַּקְהִ֜לוּ מֹשֶׁ֧ה וְאַהֲרֹ֛ן אֶת־הַקָּהָ֖ל אֶל־פְּנֵ֣י הַסָּ֑לַע וַיֹּ֣אמֶר לָהֶ֗ם שִׁמְעוּ־נָא֙ הַמֹּרִ֔ים הֲמִן־הַסֶּ֣לַע הַזֶּ֔ה נוֹצִ֥יא לָכֶ֖ם מָֽיִם׃	⁶ Mosheh and Aharon came away from the presence of the assembly to the entrance to the Ohel Mo’ed, and flung themselves upon their faces. The Kavod of YHVH was seen by them, ⁷ and YHVH spoke to Mosheh, saying: ⁸ “Take the staff and assemble the community, you and Aharon your brother; you are to speak to the boulder before their eyes so that it gives forth its water, thus you are to bring out for them water from the boulder, that you may give-drink to the assembly and to their cattle.” ⁹ So Mosheh took the staff from before the presence of YHVH, as he had commanded him. ¹⁰ And Mosheh and Aharon assembled the assembly facing the boulder. He said to them: “Now hear, (you) rebels, from this boulder must we bring you out water?”
^יא וַיָּ֨רֶם מֹשֶׁ֜ה אֶת־יָד֗וֹ וַיַּ֧ךְ אֶת־הַסֶּ֛לַע בְּמַטֵּ֖הוּ פַּעֲמָ֑יִם וַיֵּצְאוּ֙ מַ֣יִם רַבִּ֔ים וַתֵּ֥שְׁתְּ הָעֵדָ֖ה וּבְעִירָֽם׃	¹¹ And Mosheh raised his hand and struck the boulder with his staff, twice, so that abundant water came out; and the community and their cattle drank.
^יב וַיֹּ֣אמֶר יְהֹוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ יַ֚עַן לֹא־הֶאֱמַנְתֶּ֣ם בִּ֔י לְהַ֨קְדִּישֵׁ֔נִי לְעֵינֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֵ֗ן לֹ֤א תָבִ֙יאוּ֙ אֶת־הַקָּהָ֣ל הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נָתַ֥תִּי לָהֶֽם׃ ^יג הֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־יְהֹוָ֑ה וַיִּקָּדֵ֖שׁ בָּֽם׃	¹² Now YHVH said to Mosheh and to Aharon: “Because you did not have-trust in me to treat-me-as-holy before the eyes of the Children of Yisra’el, therefore: you (two) shall not bring this assembly into the land that I am giving them!” ¹³ Those were the Waters of Merivah/Quarreling, where the Children of Yisra’el quarreled with YHVH, and he was hallowed through them.
רביעי ^יד וַיִּשְׁלַ֨ח מֹשֶׁ֧ה מַלְאָכִ֛ים מִקָּדֵ֖שׁ אֶל־מֶ֣לֶךְ אֱד֑וֹם כֹּ֤ה אָמַר֙ אָחִ֣יךָ יִשְׂרָאֵ֔ל אַתָּ֣ה יָדַ֔עְתָּ אֵ֥ת כׇּל־הַתְּלָאָ֖ה אֲשֶׁ֥ר מְצָאָֽתְנוּ׃ ^טו וַיֵּרְד֤וּ אֲבֹתֵ֙ינוּ֙ מִצְרַ֔יְמָה וַנֵּ֥שֶׁב בְּמִצְרַ֖יִם יָמִ֣ים רַבִּ֑ים וַיָּרֵ֥עוּ לָ֛נוּ מִצְרַ֖יִם וְלַאֲבֹתֵֽינוּ׃ ^טז וַנִּצְעַ֤ק אֶל־יְהֹוָה֙ וַיִּשְׁמַ֣ע קֹלֵ֔נוּ וַיִּשְׁלַ֣ח מַלְאָ֔ךְ וַיֹּצִאֵ֖נוּ מִמִּצְרָ֑יִם וְהִנֵּה֙ אֲנַ֣חְנוּ בְקָדֵ֔שׁ עִ֖יר קְצֵ֥ה גְבוּלֶֽךָ׃ ^יז נַעְבְּרָה־נָּ֣א בְאַרְצֶ֗ךָ לֹ֤א נַעֲבֹר֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם וְלֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר דֶּ֧רֶךְ הַמֶּ֣לֶךְ נֵלֵ֗ךְ לֹ֤א נִטֶּה֙ יָמִ֣ין וּשְׂמֹ֔אול עַ֥ד אֲשֶֽׁר־נַעֲבֹ֖ר גְּבֻלֶֽךָ׃ ^יח וַיֹּ֤אמֶר אֵלָיו֙ אֱד֔וֹם לֹ֥א תַעֲבֹ֖ר בִּ֑י פֶּן־בַּחֶ֖רֶב אֵצֵ֥א לִקְרָאתֶֽךָ׃ ^יט וַיֹּאמְר֨וּ אֵלָ֥יו בְּנֵֽי־יִשְׂרָאֵל֮ בַּֽמְסִלָּ֣ה נַעֲלֶה֒ וְאִם־מֵימֶ֤יךָ נִשְׁתֶּה֙ אֲנִ֣י וּמִקְנַ֔י וְנָתַתִּ֖י מִכְרָ֑ם רַ֥ק אֵין־דָּבָ֖ר בְּרַגְלַ֥י אֶֽעֱבֹֽרָה׃ ^כ וַיֹּ֖אמֶר לֹ֣א תַעֲבֹ֑ר	¹⁴ Now Mosheh sent messengers from Ḳadesh to the king of Edom: “Thus says your brother Yisra’el: ‘You know (about) all the hardships that have found us: ¹⁵ that our fathers went down to Mitsrayim and we stayed in Mitsrayim for many years, and Mitsrayim ill-treated us and our fathers. ¹⁶ Now we cried out to YHVH, and he hearkened to our voice, he sent a messenger and brought us out of Mitsrayim. So here we are at Ḳadesh, (the) town at the edge of your territory. ¹⁷ Pray let us cross through your land, we will not cross through field or through orchard, we will not drink water from wells, (upon) the King’s Road we will march, not turning right or left, until we have crossed through your territory.'” ¹⁸ But Edom said to him: “You shall not cross through me, lest with the sword I come out to meet you!” ¹⁹ The Children of Yisra’el said to him: “On the byway we will go up; if we drink your water, I and my livestock, I will give (you) its selling-price — only (let it) not be a matter-of-dispute; on foot let me cross!” ²⁰ But he said: “You shall not cross!”
וַיֵּצֵ֤א אֱדוֹם֙ לִקְרָאת֔וֹ בְּעַ֥ם כָּבֵ֖ד וּבְיָ֥ד חֲזָקָֽה׃ ^כא וַיְמָאֵ֣ן ׀ אֱד֗וֹם נְתֹן֙ אֶת־יִשְׂרָאֵ֔ל עֲבֹ֖ר בִּגְבֻל֑וֹ וַיֵּ֥ט יִשְׂרָאֵ֖ל מֵעָלָֽיו׃	And Edom went out to meet him with a heavy (host of) fighting-people and with a strong hand. ²¹ So Edom refused to give (Yisra’el) leave to cross through his territory, and Yisra’el turned away from him.
חמישי (שלישי) ^כב וַיִּסְע֖וּ מִקָּדֵ֑שׁ וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל כׇּל־הָעֵדָ֖ה הֹ֥ר הָהָֽר׃ ^כג וַיֹּ֧אמֶר יְהֹוָ֛ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן בְּהֹ֣ר הָהָ֑ר עַל־גְּב֥וּל אֶֽרֶץ־אֱד֖וֹם לֵאמֹֽר׃ ^כד יֵאָסֵ֤ף אַהֲרֹן֙ אֶל־עַמָּ֔יו כִּ֣י לֹ֤א יָבֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֣י יִשְׂרָאֵ֑ל עַ֛ל אֲשֶׁר־מְרִיתֶ֥ם אֶת־פִּ֖י לְמֵ֥י מְרִיבָֽה׃ ^כה קַ֚ח אֶֽת־אַהֲרֹ֔ן וְאֶת־אֶלְעָזָ֖ר בְּנ֑וֹ וְהַ֥עַל אֹתָ֖ם הֹ֥ר הָהָֽר׃ ^כו וְהַפְשֵׁ֤ט אֶֽת־אַהֲרֹן֙ אֶת־בְּגָדָ֔יו וְהִלְבַּשְׁתָּ֖ם אֶת־אֶלְעָזָ֣ר בְּנ֑וֹ וְאַהֲרֹ֥ן יֵאָסֵ֖ף וּמֵ֥ת שָֽׁם׃	²² They marched on from Ḳadesh, and they came, the Children of Yisra’el, the entire community, to Hor Ha-Har. ²³ Now YHVH said to Mosheh and to Aharon at Hor Ha-Har, by the border of the land of Edom, saying: ²⁴ “Let Aharon be gathered to his kinspeople, for he is not to enter the land that I am giving to the Children of Yisra’el — since you (both) rebelled against my orders at the Waters of Merivah. ²⁵ Take Aharon and El’azar his son, and bring them up on Hor Ha-Har; ²⁶ strip Aharon of his garments and clothe in them El’azar his son. Aharon will be gathered and will die there.”
^כז וַיַּ֣עַשׂ מֹשֶׁ֔ה כַּאֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה וַֽיַּעֲלוּ֙ אֶל־הֹ֣ר הָהָ֔ר לְעֵינֵ֖י כׇּל־הָעֵדָֽה׃ ^כח וַיַּפְשֵׁט֩ מֹשֶׁ֨ה אֶֽת־אַהֲרֹ֜ן אֶת־בְּגָדָ֗יו וַיַּלְבֵּ֤שׁ אֹתָם֙ אֶת־אֶלְעָזָ֣ר בְּנ֔וֹ וַיָּ֧מׇת אַהֲרֹ֛ן שָׁ֖ם בְּרֹ֣אשׁ הָהָ֑ר וַיֵּ֧רֶד מֹשֶׁ֛ה וְאֶלְעָזָ֖ר מִן־הָהָֽר׃ ^כט וַיִּרְאוּ֙ כׇּל־הָ֣עֵדָ֔ה כִּ֥י גָוַ֖ע אַהֲרֹ֑ן וַיִּבְכּ֤וּ אֶֽת־אַהֲרֹן֙ שְׁלֹשִׁ֣ים י֔וֹם כֹּ֖ל בֵּ֥ית יִשְׂרָאֵֽל׃	²⁷ So Mosheh did as YHVH commanded him: they went up Hor Ha-Har before the eyes of the entire community; ²⁸ Mosheh stripped Aharon of his garments and clothed in them El’azar his son. So Aharon died there on top of the hill. When Mosheh and El’azar came down from the hill, ²⁹ the entire community saw that Aharon had expired, and they wept for Aharon thirty days, the whole House of Yisra’el.
כא ^א וַיִּשְׁמַ֞ע הַכְּנַעֲנִ֤י מֶֽלֶךְ־עֲרָד֙ יֹשֵׁ֣ב הַנֶּ֔גֶב כִּ֚י בָּ֣א יִשְׂרָאֵ֔ל דֶּ֖רֶךְ הָאֲתָרִ֑ים וַיִּלָּ֙חֶם֙ בְּיִשְׂרָאֵ֔ל וַיִּ֥שְׁבְּ ׀ מִמֶּ֖נּוּ שֶֽׁבִי׃ ^ב וַיִּדַּ֨ר יִשְׂרָאֵ֥ל נֶ֛דֶר לַֽיהֹוָ֖ה וַיֹּאמַ֑ר אִם־נָתֹ֨ן תִּתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְהַֽחֲרַמְתִּ֖י אֶת־עָרֵיהֶֽם׃ ^ג וַיִּשְׁמַ֨ע יְהֹוָ֜ה בְּק֣וֹל יִשְׂרָאֵ֗ל וַיִּתֵּן֙ אֶת־הַֽכְּנַעֲנִ֔י וַיַּחֲרֵ֥ם אֶתְהֶ֖ם וְאֶת־עָרֵיהֶ֑ם וַיִּקְרָ֥א שֵׁם־הַמָּק֖וֹם חׇרְמָֽה׃	21 ¹ Now the K’naani, the king of Arad, who sat-as-ruler in the Negev, heard that Yisra’el was coming by the Atarim Road, so they waged war against Yisra’el and captured from them war-captives. ² Then Yisra’el vowed a vow to YHVH and said: “If you will give, yes, give this people into my hand, I will devote their towns (to destruction).” ³ Now YHVH hearkened to the voice of Yisra’el, he gave (them) the K’naani, and they devoted-them-to-destruction along with their cities; so they called the name of the place Ḥorma/Destruction.
^ד וַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ס֔וּף לִסְבֹ֖ב אֶת־אֶ֣רֶץ אֱד֑וֹם וַתִּקְצַ֥ר נֶֽפֶשׁ־הָעָ֖ם בַּדָּֽרֶךְ׃ ^ה וַיְדַבֵּ֣ר הָעָ֗ם בֵּֽאלֹהִים֮ וּבְמֹשֶׁה֒ לָמָ֤ה הֶֽעֱלִיתֻ֙נוּ֙ מִמִּצְרַ֔יִם לָמ֖וּת בַּמִּדְבָּ֑ר כִּ֣י אֵ֥ין לֶ֙חֶם֙ וְאֵ֣ין מַ֔יִם וְנַפְשֵׁ֣נוּ קָ֔צָה בַּלֶּ֖חֶם הַקְּלֹקֵֽל׃ ^ו וַיְשַׁלַּ֨ח יְהֹוָ֜ה בָּעָ֗ם אֵ֚ת הַנְּחָשִׁ֣ים הַשְּׂרָפִ֔ים וַֽיְנַשְּׁכ֖וּ אֶת־הָעָ֑ם וַיָּ֥מׇת עַם־רָ֖ב מִיִּשְׂרָאֵֽל׃ ^ז וַיָּבֹא֩ הָעָ֨ם אֶל־מֹשֶׁ֜ה וַיֹּאמְר֣וּ חָטָ֗אנוּ כִּֽי־דִבַּ֤רְנוּ בַֽיהֹוָה֙ וָבָ֔ךְ הִתְפַּלֵּל֙ אֶל־יְהֹוָ֔ה וְיָסֵ֥ר מֵעָלֵ֖ינוּ אֶת־הַנָּחָ֑שׁ וַיִּתְפַּלֵּ֥ל מֹשֶׁ֖ה בְּעַ֥ד הָעָֽם׃	⁴ They marched from Hor Ha-Har by the Reed Sea Road, to go-around the land of Edom, and the people (became) short-tempered on the way. ⁵ The people spoke against Elohim and against Mosheh: “Why did you bring us up from Mitsrayim to die in the wilderness? For there is no food and no water, and our throats loathe the despicable food!” ⁶ So YHVH sent upon the people vipers, burning-snakes; they bit the people, and there died many people of Yisra’el. ⁷ The people came to Mosheh and said: “We have sinned! For we have spoken against YHVH and against you. Intercede to YHVH, so that he may remove from us the vipers!” So Mosheh interceded on behalf of the people.
^ח וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה עֲשֵׂ֤ה לְךָ֙ שָׂרָ֔ף וְשִׂ֥ים אֹת֖וֹ עַל־נֵ֑ס וְהָיָה֙ כׇּל־הַנָּשׁ֔וּךְ וְרָאָ֥ה אֹת֖וֹ וָחָֽי׃ ^ט וַיַּ֤עַשׂ מֹשֶׁה֙ נְחַ֣שׁ נְחֹ֔שֶׁת וַיְשִׂמֵ֖הוּ עַל־הַנֵּ֑ס וְהָיָ֗ה אִם־נָשַׁ֤ךְ הַנָּחָשׁ֙ אֶת־אִ֔ישׁ וְהִבִּ֛יט אֶל־נְחַ֥שׁ הַנְּחֹ֖שֶׁת וָחָֽי׃	⁸ And YHVH said to Mosheh: “Make yourself a burning-snake and put it on a banner-pole; it shall be: whoever has been bitten and then sees it, will live.” ⁹ So Mosheh made a viper of copper, and he put it on a banner-pole, and it was: if a viper bit a man and he looked upon the viper of copper, he would live.
ששי ^י וַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנ֖וּ בְּאֹבֹֽת׃ ^יא וַיִּסְע֖וּ מֵאֹבֹ֑ת וַֽיַּחֲנ֞וּ בְּעִיֵּ֣י הָֽעֲבָרִ֗ים בַּמִּדְבָּר֙ אֲשֶׁר֙ עַל־פְּנֵ֣י מוֹאָ֔ב מִמִּזְרַ֖ח הַשָּֽׁמֶשׁ׃ ^יב מִשָּׁ֖ם נָסָ֑עוּ וַֽיַּחֲנ֖וּ בְּנַ֥חַל זָֽרֶד׃ ^יג מִשָּׁם֮ נָסָ֒עוּ֒ וַֽיַּחֲנ֗וּ מֵעֵ֤בֶר אַרְנוֹן֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר הַיֹּצֵ֖א מִגְּבֻ֣ל הָֽאֱמֹרִ֑י כִּ֤י אַרְנוֹן֙ גְּב֣וּל מוֹאָ֔ב בֵּ֥ין מוֹאָ֖ב וּבֵ֥ין הָאֱמֹרִֽי׃ ^יד עַל־כֵּן֙ יֵֽאָמַ֔ר בְּסֵ֖פֶר מִלְחֲמֹ֣ת יְהֹוָ֑ה אֶת־וָהֵ֣ב בְּסוּפָ֔ה וְאֶת־הַנְּחָלִ֖ים אַרְנֽוֹן׃ ^טו וְאֶ֙שֶׁד֙ הַנְּחָלִ֔ים אֲשֶׁ֥ר נָטָ֖ה לְשֶׁ֣בֶת עָ֑ר וְנִשְׁעַ֖ן לִגְב֥וּל מוֹאָֽב׃ ^טז וּמִשָּׁ֖ם בְּאֵ֑רָה הִ֣וא הַבְּאֵ֗ר אֲשֶׁ֨ר אָמַ֤ר יְהֹוָה֙ לְמֹשֶׁ֔ה אֱסֹף֙ אֶת־הָעָ֔ם וְאֶתְּנָ֥ה לָהֶ֖ם מָֽיִם׃	¹⁰ The Children of Yisra’el marched on and encamped at Ovot. ¹¹ They marched on from Ovot and encamped at Iyyei Ha-Avarim, in the wilderness that faces Moav; toward the rising of the sun. ¹² From there they marched on and encamped at Wadi Zered. ¹³ From there they marched on and encamped across the Arnon that is in the wilderness, that goes out of the Emori territory; for the Arnon is the border of Moav between Moav and the Emori. ¹⁴ Therefore it is said in the Book of the Wars of YHVH: . . . Vahev in Sufa, the wadis, Arnon, ¹⁵ along with its canyon wadis, that stretch along the settled-country of Ar, leaning on the territory of Moav. ¹⁶ From there to Be’er/The Well; that is the well of which YHVH said to Mosheh: “Gather the people, and I will give them water.”
^יז אָ֚ז יָשִׁ֣יר יִשְׂרָאֵ֔ל אֶת־הַשִּׁירָ֖ה הַזֹּ֑את עֲלִ֥י בְאֵ֖ר עֱנוּ־לָֽהּ׃ ^יח בְּאֵ֞ר חֲפָר֣וּהָ שָׂרִ֗ים כָּר֙וּהָ֙ נְדִיבֵ֣י הָעָ֔ם בִּמְחֹקֵ֖ק בְּמִשְׁעֲנֹתָ֑ם	¹⁷ Then Yisra’el sang this song: Spring up, O well, sing-in-chorus to it; ¹⁸ — the well that was dug out by princes! — that was excavated by people’s nobles! — with scepter! — with their rods!
וּמִמִּדְבָּ֖ר מַתָּנָֽה׃ ^יט וּמִמַּתָּנָ֖ה נַחֲלִיאֵ֑ל וּמִנַּחֲלִיאֵ֖ל בָּמֽוֹת׃ ^כ וּמִבָּמ֗וֹת הַגַּיְא֙ אֲשֶׁר֙ בִּשְׂדֵ֣ה מוֹאָ֔ב רֹ֖אשׁ הַפִּסְגָּ֑ה וְנִשְׁקָ֖פָה עַל־פְּנֵ֥י הַיְשִׁימֹֽן׃	Now from the wilderness-to Mattana; ¹⁹ and from Mattana-to Naḥliel; and from Naḥliel-to Bamot/The Heights; ²⁰ and from Bamot-to the valley that is at the Open-country of Moav, the top of Pisga/the Summit, overlooking the face of the wasteland.
שביעי (רביעי) ^כא וַיִּשְׁלַ֤ח יִשְׂרָאֵל֙ מַלְאָכִ֔ים אֶל־סִיחֹ֥ן מֶֽלֶךְ־הָאֱמֹרִ֖י לֵאמֹֽר׃ ^כב אֶעְבְּרָ֣ה בְאַרְצֶ֗ךָ לֹ֤א נִטֶּה֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם לֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר בְּדֶ֤רֶךְ הַמֶּ֙לֶךְ֙ נֵלֵ֔ךְ עַ֥ד אֲשֶֽׁר־נַעֲבֹ֖ר גְּבֻלֶֽךָ׃	²¹ Now Yisra’el sent messengers to Siḥon king of the Emori, saying: ²² “Let me cross your land! We will not spread out into the fields, in the vineyards we will not drink well water; on the King’s Road we will march, until we have crossed your territory.”
^כג וְלֹא־נָתַ֨ן סִיחֹ֣ן אֶת־יִשְׂרָאֵל֮ עֲבֹ֣ר בִּגְבֻלוֹ֒ וַיֶּאֱסֹ֨ף סִיחֹ֜ן אֶת־כׇּל־עַמּ֗וֹ וַיֵּצֵ֞א לִקְרַ֤את יִשְׂרָאֵל֙ הַמִּדְבָּ֔רָה וַיָּבֹ֖א יָ֑הְצָה וַיִּלָּ֖חֶם בְּיִשְׂרָאֵֽל׃ ^כד וַיַּכֵּ֥הוּ יִשְׂרָאֵ֖ל לְפִי־חָ֑רֶב וַיִּירַ֨שׁ אֶת־אַרְצ֜וֹ מֵֽאַרְנֹ֗ן עַד־יַבֹּק֙ עַד־בְּנֵ֣י עַמּ֔וֹן כִּ֣י עַ֔ז גְּב֖וּל בְּנֵ֥י עַמּֽוֹן׃	²³ But Siḥon would not give Yisra’el (leave) to cross through his territory. Siḥon gathered all his fighting-people and went out to meet Yisra’el in the wilderness, he came to Yaḥats and waged-war against Yisra’el. ²⁴ But Yisra’el struck him with the edge of the sword and took-possession of his land, from the Arnon as far as the Yabboq, as far as the Children of Ammon; for strong is the territory of the Children of Ammon.
^כה וַיִּקַּח֙ יִשְׂרָאֵ֔ל אֵ֥ת כׇּל־הֶעָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤שֶׁב יִשְׂרָאֵל֙ בְּכׇל־עָרֵ֣י הָֽאֱמֹרִ֔י בְּחֶשְׁבּ֖וֹן וּבְכׇל־בְּנֹתֶֽיהָ׃ ^כו כִּ֣י חֶשְׁבּ֔וֹן עִ֗יר סִיחֹ֛ן מֶ֥לֶךְ הָאֱמֹרִ֖י הִ֑וא וְה֣וּא נִלְחַ֗ם בְּמֶ֤לֶךְ מוֹאָב֙ הָֽרִאשׁ֔וֹן וַיִּקַּ֧ח אֶת־כׇּל־אַרְצ֛וֹ מִיָּד֖וֹ עַד־אַרְנֹֽן׃ ^כז עַל־כֵּ֛ן יֹאמְר֥וּ הַמֹּשְׁלִ֖ים בֹּ֣אוּ חֶשְׁבּ֑וֹן תִּבָּנֶ֥ה וְתִכּוֹנֵ֖ן עִ֥יר סִיחֽוֹן׃ ^כח כִּי־אֵשׁ֙ יָֽצְאָ֣ה מֵֽחֶשְׁבּ֔וֹן לֶהָבָ֖ה מִקִּרְיַ֣ת סִיחֹ֑ן אָֽכְלָה֙ עָ֣ר מוֹאָ֔ב בַּעֲלֵ֖י בָּמ֥וֹת אַרְנֹֽן׃ ^כט אוֹי־לְךָ֣ מוֹאָ֔ב אָבַ֖דְתָּ עַם־כְּמ֑וֹשׁ נָתַ֨ן בָּנָ֤יו פְּלֵיטִם֙ וּבְנֹתָ֣יו בַּשְּׁבִ֔ית לְמֶ֥לֶךְ אֱמֹרִ֖י סִיחֽוֹן׃ ^ל וַנִּירָ֛ם אָבַ֥ד חֶשְׁבּ֖וֹן עַד־דִּיבֹ֑ן וַנַּשִּׁ֣ים עַד־נֹ֔פַח אֲשֶׁ֖רׄ עַד־מֵֽידְבָֽא׃	²⁵ Yisra’el took all these towns and Yisra’el settled in all the Emori towns — in Ḥeshbon and in all her daughter-villages; ²⁶ for Ḥeshbon — it was the town of Siḥon king of the Emori. He had made-war on a former king of Moav and had taken all his land from his hand, as far as the Arnon. ²⁷ Therefore the parable-makers say: “Come to Ḥeshbon! be built up, be established, Siḥon’s town! ²⁸ For fire went forth from Ḥeshbon, Flame from the city of Siḥon; devouring Ar of Moav, the inhabitants of the heights of Arnon. ²⁹ Woe to you, Moav! You have perished, people of Kemosh! His sons (become) fugitives, His daughters, captives of the king of the Emori, Siḥon. ³⁰ We shot them, Ḥeshbon perished as far as Divon, we desolated (them) as far as Nofaḥ, fire as far as Medeva!”
^לא וַיֵּ֙שֶׁב֙ יִשְׂרָאֵ֔ל בְּאֶ֖רֶץ הָאֱמֹרִֽי׃ ^לב וַיִּשְׁלַ֤ח מֹשֶׁה֙ לְרַגֵּ֣ל אֶת־יַעְזֵ֔ר וַֽיִּלְכְּד֖וּ בְּנֹתֶ֑יהָ [ויירש] וַיּ֖וֹרֶשׁ אֶת־הָאֱמֹרִ֥י אֲשֶׁר־שָֽׁם׃ ^לג וַיִּפְנוּ֙ וַֽיַּעֲל֔וּ דֶּ֖רֶךְ הַבָּשָׁ֑ן וַיֵּצֵ֣א עוֹג֩ מֶֽלֶךְ־הַבָּשָׁ֨ן לִקְרָאתָ֜ם ה֧וּא וְכׇל־עַמּ֛וֹ לַמִּלְחָמָ֖ה אֶדְרֶֽעִי׃ מפטיר ^לד וַיֹּ֨אמֶר יְהֹוָ֤ה אֶל־מֹשֶׁה֙ אַל־תִּירָ֣א אֹת֔וֹ כִּ֣י בְיָדְךָ֞ נָתַ֧תִּי אֹת֛וֹ וְאֶת־כׇּל־עַמּ֖וֹ וְאֶת־אַרְצ֑וֹ וְעָשִׂ֣יתָ לּ֔וֹ כַּאֲשֶׁ֣ר עָשִׂ֗יתָ לְסִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּחֶשְׁבּֽוֹן׃ ^לה וַיַּכּ֨וּ אֹת֤וֹ וְאֶת־בָּנָיו֙ וְאֶת־כׇּל־עַמּ֔וֹ עַד־בִּלְתִּ֥י הִשְׁאִֽיר־ל֖וֹ שָׂרִ֑יד וַיִּֽירְשׁ֖וּ אֶת־אַרְצֽוֹ׃ כב ^א וַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנוּ֙ בְּעַֽרְב֣וֹת מוֹאָ֔ב מֵעֵ֖בֶר לְיַרְדֵּ֥ן יְרֵחֽוֹ׃	³¹ Now Yisra’el settled in the land of the Emori. ³² And Mosheh sent (men) to scout Ya’zer, they conquered its daughter-villages, dispossessing the Emori who were there. ³³ Then they faced-about and went up the Bashan Road. Og king of Bashan went out to meet them, he and all his fighting-people in war, at Edre’i. ³⁴ YHVH said to Mosheh: “Do not be afraid of him, for into your hand I give him and all his people, and his land; you will do to him as you did to Siḥon king of the Emori who sat-as-ruler in Ḥeshbon.” ³⁵ So they struck him and his sons and all his people until not a survivor was left to him, and they took-possession of his land. 22 ¹ And the Children of Yisra’el marched on and encamped in the Plains of Moav, across from Yarden-Yeriḥo.

The Masoretic text presented here is from Rabbi Dr. Seth (Avi) Kadish’s Miqra al pi ha-Mesorah. For the translation in English, I have adapted the translation of Everett Fox in the Schocken Bible (Everett Fox 1995), mostly to re-Hebraize divine names, place names, and personal names. Aside from these, I have made minor punctuation changes. (To buy a print copy of the complete translation of The Schocken Bible vol. 1: The Five Books of Moses, visit Penguin/Random House .)

Notes

Notes
1	At this point within the verse, we should note that in the consolidated narrative of the wilderness journey, here marks an elision in which thirty-eight years pass of the Camp of the Israelites dwelling in the wilderness. –Aharon Varady
2	i.e., thirty-eight years after entering the Wilderness of Tsyn.

הֵצִיץ וָמֵת | He Gazed and Died, a poem on the death of the sage Shimon ben Azzai by Ḥayyim Naḥman Bialik (1916)

Ruth Nevo (translation) — Sat, 21 Mar 2020 04:40:51 +0000

Source (Hebrew)	Translation (English)
הֵצִיץ וָמֵת	He Gazed and Died
הוּא נִכְנַס אֶל גִּנְזֵי הַפַּרְדֵּס וּבְיָדוֹ לַפִּידוֹ – וַחֲמִשִּׁים לַפַּרְדֵּס שְׁעָרִים, וּבְכֹל נְתִיבוֹתָיו חַתְחַתִּים: תְּהוֹמֵי תְהוֹמוֹת וְהַרְרֵי הָרִים;	He entered the orchard, the torch in his hand. Fifty gates! And paths full of pitfalls — sheer canyons, steep cliffs.
וְלַהַט הַחֲרָבוֹת בַּשְּׁעָרִים, וְאַחֲרֵי הַמְּזוּזוֹת הַנְּחָשִׁים לְמוֹ־אָרֶב – וְהוּא עָבַר שָׁלוֹם בֵּין כֻּלָּם, פָּסֹחַ עַל־נְחָשִׁים וְחָמֹק מִתַּחַת לֶחָרֶב.	Swords flashed at the gates; behind portals ambush of snakes. He passed the snakes safely, eluded the swords.
לִפְנַי וְלִפְנִים נֶחְפַּז לָבֹא וּלְפָנָיו לַפִּידוֹ. מִשְׁתָּאִים, מַחֲרִישִׁים נָסוֹגוּ תַרְשִׁישִׁים: עַז־נֶפֶשׁ, הֲיַהֲרֹס לָבֹא עַד שַׁעַר הַחֲמִשִּׁים?	He sped to the centre, the torch in his hand. Amazed, the seraphs fell back: Will he dare the fiftieth gate?
הוּא יַהֲרֹס! – וַיָּבֹא אֶל גִּנְזֵי הַגְּנָזִים, לֹא־דָרַךְ עוֹד זָר שָׁם, וַיַּחְתֹּר עַד־גְּבוּלוֹת אֵין גְּבוּלוֹת, מְקוֹם הַהֲפָכִים יִתְאַחֲדוּ בְשָׁרְשָׁם.	He will! To the treasure of treasures where no stranger treads; and pressed on to the limit where contraries mix.
וַיּוֹסֶף וַיַּחְתֹּר, וַיִּמְצָא הַיָּשָׁר בַּשְּׁבִילִים – הֶעָקֹם, וַיֵּט בּוֹ, וַיָּבֹא בְּאַחַד הַזְּמַנִּים עַד־מָקוֹם – אֵין זְמַן וְאֵין מָקוֹם.	And on, to the straightest of paths now crooked, coming soon to a place beyond time, beyond space.
עַד כְּלוֹת אוֹר עִם־חֹשֶׁךְ הִגִּיעַ, עַד אַפְסֵי הַתֹּהוּ, לֹא-שָׁלְטָה בָם עַיִן – וְשַׁעַר הַחֲמִשִּׁים, הָאַחֲרוֹן – אֲהָהּ, אֵל מִסְתַּתֵּר – מָה רָחוֹק עֲדַיִן!	In the dark at the end of the eyeless light at the edge of the void, the fiftieth gate: the absence of God.
וְדֹעֵךְ הַלַּפִּיד וְדֹעֵךְ. הַדְּרָכִים מִשְׁתַּבְּשִׁים, הַשְּׁבִילִים מִתְעַקְּלִים – וְכֻלָּם רַק פְּרֹזְדוֹר לִפְרֹזְדוֹר – וְאֵי אַחֲרוֹן הַשְּׁעָרִים? וְאֵי עֶצֶם הַטְּרַקְלִין?	His torch guttered. Paths decayed. A labyrinth of trails. Where were the gates? The pleasaunce itself?
וּכְבָר עָיְפָה נַפְשׁוֹ מֵחֲתֹר. לֹא־נֶאֱמַן אוֹר עֵינָיו וְרוּחוֹ לֹא נָכוֹן; וַיְהִי כִּי לֹא־יָכֹל עוֹד לֶכֶת עַל־שְׁתַּיִם קוֹמְמִיּוּת – וַיִּזְחַל עַל־גָּחוֹן.	He tired of the struggle. Light failed. His spirit flagged. He could stand no longer. He crawled on his belly.
וּבְלַחֲכוֹ עָפָר, עַל־שְׂפָתָיו עוֹד תְּחִנָּה אַחֲרוֹנָה בּוֹעֶרֶת בְּלִי־חָשָׂךְ: “לוּ אָבֹא עַד שַׁעַר הַחֲמִשִּׁים, אַךְ־רֶגַע לוּא אָצִיץ מֵעֵבֶר לַמָּסָךְ.”	He licked the dust, lips burned, eyes begged for the fiftieth gate — and beyond.
הַתְּפִלָּה נִשְׁמָעָה; וּבְטֶרֶם הַלַּפִּיד הַדּוֹעֵךְ עַד־קִצּוֹ יַגִּיעַ – וְשַׁעַר הַחֲמִשִּׁים, כְּלִיל אַבְנֵי הַשַּׁיִשׁ הַטָּהוֹר, לְפָנָיו הוֹפִיעַ.	The prayer was heard. In the dying light of his guttering torch— pure marble stone: the fiftieth gate.
רוֹעֶדֶת הַיָּד, מֻכַּת זֹהַר הָעָיִן –הֲלִדְפֹּק? עוֹד רֶגַע הִתְאַפֵּק, וּפִתְאֹם הִתְחַזֵּק וַיָּעָז, וַיָּקָם מִזְּחֹל – וַיִּתְדַּפֵּק.	His eyes went blind. Hands shook. Should he ask? He paused, then stood, took courage and dared.
אָז יִכְבֶּה הַלַּפִּיד, וְדַלְתוֹת הַשַּׁעַר נִפְתָּחוּ – וַיָּצֶץ שָׁם פְּנִימָה, וַתִּצְנַח גּוּפָתוֹ, וּבְצִדָּהּ אוּד עָשֵׁן, וַתִּגְהַּר עַל מִפְתַּן הַבְּלִימָה.	The torch went out. The gate swung wide. He glanced within, and dropped, beside his smoking brand at the edge of the void.

“He Gazed and Died” was written by Bialik in 1915/1916 (5676 תרע”ו). This translation by Ruth Nevo was published in Chaim Nachman Bialik: Selected Poems (Bilingual Edition 1981). The transcription of the Hebrew was graciously provided by Project Ben Yehuda.