Chumashחומש

כל העדה. כֻּלָּם שְׁלֵמִים וְעוֹמְדִים לִכָּנֵס לָאָרֶץ, שֶׁלֹּא הָיָה בָּהֶן אֶחָד מֵאוֹתָם שֶׁנִּגְזְרָה גְזֵרָה עֲלֵיהֶם, שֶׁכְּבָר כָּלוּ מֵתֵי מִדְבָּר וְאֵלּוּ מֵאוֹתָן שֶׁכָּתוּב בָּהֶן (דברים ד') "חַיִּים כֻּלְּכֶם הַיּוֹם" (תנחומא):

כל העדה THE WHOLE CONGREGATION — all of them perfect, and destined to enter the promised land, for among them there was not even one of those upon whom it had been decreed that they should not enter the land, because those who were to die in the wilderness had already ceased to exist, and these belonged to those about whom it is written, (Deuteronomy 4:4) ‘[But ye who did cleave to the Lord your God] are all of you alive this day” (Midrash Tanchuma, Chukat 14)

הר ההר. הַר עַל גַּבֵּי הַר, כְּתַפּוּחַ קָטָן עַל גַּבֵּי תַפּוּחַ גָּדוֹל, וְאַעַ"פִּ שֶׁהֶעָנָן הוֹלֵךְ לִפְנֵיהֶם וּמַשְׁוֶה אֶת הֶהָרִים, שְׁלֹשָׁה נִשְׁאֲרוּ בָהֶן — הַר סִינַי לַתּוֹרָה וְהֹר הָהָר לִקְבוּרַת אַהֲרֹן וְהַר נְבוֹ לִקְבוּרַת מֹשֶׁה (תנחומא):

הר ההר MOUNT HOR (more lit., the mount of the mount) — This was a mount on top of a mount, like a small apple on top of a large apple. — Although the cloud went before them and levelled the mountains (cf. Rashi on 10:34), yet three of them remained: Mount Sinai for the giving of the Torah, Mount Hor for Aaron’s burial place, and Mount Nebo for Moses’ burial place (Midrash Tanchuma, Chukat 14).

על גבול ארץ אדום. מַגִּיד שֶׁמִּפְּנֵי שֶׁנִּתְחַבְּרוּ כָאן לְהִתְקָרֵב לְעֵשָׂו הָרָשָׁע, נִפְרְצוּ מַעֲשֵׂיהֶם וְחָסְרוּ הַצַּדִּיק הַזֶּה, וְכֵן הַנָּבִיא אוֹמֵר לִיהוֹשָׁפָט (דברי הימים ב' כ') "בְּהִתְחַבֶּרְךָ עִם אֲחַזְיָהוּ פָּרַץ ה' אֶת מַעֲשֶׂיךָ" (תנחומא):

על גבול ארץ אדום BY THE BOUNDARY OF THE LAND OF EDOM — This (the statement that Aaron died here) tells us that because they here wished to join themselves in close friendship with the wicked, a breach was made in their works and they had to lose this righteous man, Aaron. Similarly does the prophet say, (II Chronicles 20:37) “Because thou hast joined thyself with Ahaziah, the Lord hath made a breach in thy works” (Midrash Tanchuma, Chukat 14).

קח את אהרן. בִּדְבָרִים שֶׁל נִחוּמִים — אֱמֹר לוֹ, אַשְׁרֶיךָ שֶׁתִּרְאֶה כִתְרְךָ נָתוּן לְבִנְךָ, מַה שֶּׁאֵין אֲנִי זַכַּאי לְכָךְ (שם):

קח את אהרן TAKE AARON by consoling words — say to him: Happy art thou that thou wilt see thy crown being given to thy son, something to which I am not privileged (Midrash Tanchuma, Chukat 17).

את בגדיו. אֶת בִּגְדֵי כְהֻנָּה גְדוֹלָה הִלְבִּישָׁהוּ וְהִפְשִׁיטָם מֵעָלָיו, לְתִתָּם עַל בְּנוֹ בְּפָנָיו; אָמַר לוֹ הִכָּנֵס לַמְּעָרָה וְנִכְנַס, רָאָה מִטָּה מֻצַּעַת וְנֵר דָּלוּק, אָמַר לוֹ עֲלֵה לַמִּטָּה וְעָלָה, פְּשֹׁט יָדֶיךָ וּפָשַׁט, קְמֹץ פִּיךָ וְקָמַץ, עֲצֹם עֵינֶיךָ וְעָצַם, מִיָּד חָמַד מֹשֶׁה לְאוֹתָהּ מִיתָה, וְזֶהוּ שֶׁנֶּאֱמַר לוֹ (דברים ל"ב) "כַּאֲשֶׁר מֵת אַהֲרֹן אָחִיךָ" — מִיתָה שֶׁנִתְאַוִּיתָ לָהּ (ספרי שם):

את בגדיו [AND STRIP AARON OF] HIS GARMENTS — i.e., the garments of the high priesthood. — He clothed him in these and stripped them off him to place them on his son in his presence. He (Moses) said to him (Aaron), “Enter the cave”, and he entered. — He saw a bed already made (more lit., outspread, i.e., with its sheets, etc.) and a light burning. He said to him, “Ascend the bed”, and he ascended. — “Stretch out your hands”, and he stretched them out. — “Close your mouth”, and he closed it. — “Close your eyes”, and he closed them. At that moment Moses longed for that self-same death, and this is what was said to him (Deuteronomy 32:50), “[And die] … as Aaron thy brother died” — the death, for which you longed (Siphre on that verse).

ויעש משה. אַעַ"פִּ שֶׁהַדָּבָר קָשֶׁה לוֹ, לֹא עִכֵּב (תנחומא):

ויעש משה AND MOSES DID [AS THE LORD COMMANDED] — Although this thing was hard for him he did not delay to do so (Midrash Tanchuma, Chukat 17).

ויראו כל העדה. כְּשֶׁרָאוּ מֹשֶׁה וְאֶלְעָזָר יוֹרְדִים וְאַהֲרֹן לֹא יָרַד, אָמְרוּ הֵיכָן הוּא אַהֲרֹן? אָמַר לָהֶם מֵת, אָמְרוּ אֶפְשָׁר מִי שֶׁעָמַד כְּנֶגֶד הַמַּלְאָךְ וְעָצַר אֶת הַמַּגֵּפָה יִשְׁלֹט בוֹ מַלְאַךְ הַמָּוֶת? מִיָּד בִּקֵּשׁ מֹשֶׁה רַחֲמִים וְהֶרְאוּהוּ מַלְאֲכֵי הַשָּׁרֵת לָהֶם מֻטָּל בַּמִּטָּה, רָאוּ וְהֶאֱמִינוּ (שם):

ויראו כל העדה AND ALL THE CONGREGATION SAW [THAT AARON HAD DIED] — When they saw Moses and Eleazar descending and that Aaron was not descending with them, they said, “Where, then, is Aaron?” — He replied to them, “He is dead!” They thereupon said, “Is it possible that a man who stood up against the Angel and stayed the plague, — that over him the Angel of Death should have power?!” — Moses at once offered prayer and the ministering angels showed him (Aaron) to them lying upon the bier. They saw and believed (cf. Midrash Tanchuma, Chukat 17).

כל בית ישראל. הָאֲנָשִׁים וְהַנָּשִׁים, לְפִי שֶׁהָיָה אַהֲרֹן רוֹדֵף שָׁלוֹם וּמַטִּיל אַהֲבָה בֵּין בַּעֲלֵי מְרִיבָה וּבֵין אִישׁ לְאִשְׁתּוֹ (אדר"נ י"ב):

כל בית ישראל [THEY WEPT FOR AARON …] EVEN ALL THE HOUSE OF ISRAEL — all: both men and women, because Aaron used to pursue peace and promoted love between contending parties, and between man and wife (cf. The Fathers According to Rabbi Nathan 12).

כי גוע. אוֹמֵר אֲנִי שֶׁהַמְתַּרְגֵּם דְּהָא מִית טוֹעֶה הוּא, אֶלָּא אִם כֵּן מְתַרְגֵּם וַיִּרְאוּ וְאִתְחֲזִיאוּ, שֶׁלֹּא אָמְרוּ רַבּוֹתֵינוּ כִּי זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן דְּהָא אֶלָּא עַל מִדְרָשׁ שֶׁנִּסְתַּלְּקוּ עַנְנֵי הַכָּבוֹד, וְכִדְאָמַר רַבִּי אַבָּהוּ (ראש השנה ג'), אַל תִּקְרֵי וַיִּרְאוּ, אֶלָּא וַיֵּרָאוּ, וְעַל לָשׁוֹן זֶה נוֹפֵל לְשׁוֹן דְּהָא, לְפִי שֶׁהִיא נְתִינַת טַעַם לְמַה שֶּׁלְּמַעְלָה הֵימֶנּוּ — לָמָּה וַיֵּרָאוּ? לְפִי שֶׁהֲרֵי מֵת אַהֲרֹן; אֲבָל עַל תַּרְגּוּם "וְחָזוּ כָל כְּנִשְׁתָּא" אֵין לְשׁוֹן דְּהָא נוֹפֵל אֶלָּא לְשׁוֹן אֲשֶׁר, שֶׁהוּא מִגִּזְרַת שִׁמּוּשׁ אִי, שֶׁמָּצִינוּ אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר, כְּמוֹ "וְאִם מַדּוּעַ לֹא תִקְצַר רוּחִי" (איוב כ"א), וְהַרְבֵּה מְפֹרָשִׁים מִזֶּה הַלָּשׁוֹן — "אִם חֲרוּצִים יָמָיו" (שם י"ד):

כי גוע THAT (or because) HE HAD DIED — I say that he who translates these words in the Targum (i.e., anyone who holds that this is the correct rendering) by דהא מית, “because he had died”, is in error unless he also translates in the Targum the word ויראו by ואתחזיאו “they were seen (exposed)”, for our Rabbis stated that this word כי is used here in the sense of “because” only in accordance with a Midrash which relates that the clouds of glory which hitherto enveloped Israel disappeared at Aaron's death, (so that all the congregation were now exposed to the sight of their enemies), and in accordance with what R. Abuhu said (Rosh Hashanah 3a), “Read here not וַיִּרְאוּ but וַיֵּרָאוּ, “they were seen”. It is to this sense of the verb that the meaning of “because” is applicable to the word כי, since that gives the reason for what precedes it: Why were they seen? Because, behold, Aaron had died, and the clouds disappeared. But to the translation in the Targum, וחזו כל כנשתא (“and all the congregation saw”), the meaning of “because” (for the word כי) is not applicable, but only the meaning אשר, “that”, which is one of the usages of the word אי (the Aramaic equivalent of אם, which itself is one of the four classifications of the usage of כי; see ibid). For we find אם used in the sense of אשר “that”, as e.g., (Job 21:4) “so that (ואם) why should I not be impatient?” And many passages where אם occurs may be explained in this sense, as (Job 14:5), “that (אם) his days are determined”.

וישמע הכנעני. שָׁמַע שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עַנְנֵי כָבוֹד כו', כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה (דף ג'), וַעֲמָלֵק מֵעוֹלָם רְצוּעַת מַרְדּוּת לְיִשְׂרָאֵל, מְזֻמָּן בְּכָל עֵת לְפֻרְעָנוּת:

וישמע הכנעני AND THE CANAANITE HEARD — He heard that Aaron had died and that the clouds of glory had disappeared and he believed that now he was at liberty to wage war against Israel, as it is related in Rosh Hashana 3a; Amalek was from olden times a whip for chastising Israel — always held in readiness to be God's agent for Israels punishment (Midrash Tanchuma, Chukat 18).

ישב הנגב. זֶה עֲמָלֵק, שֶׁנֶּאֱמַר "עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב" (במדבר י"ג), וְשִׁנָּה אֶת לְשׁוֹנוֹ לְדַבֵּר בִּלְשׁוֹן כְּנַעַן, כְּדֵי שֶׁיִּהְיוּ יִשְׂרָאֵל מִתְפַּלְּלִים לְהַקָּבָּ"ה לָתֵת כְּנַעֲנִים בְּיָדָם, וְהֵם אֵינָן כְּנַעֲנִים, רָאוּ יִשְׂרָאֵל לְבוּשֵׁיהֶם כִּלְבוּשֵׁי עֲמָלֵקִים וּלְשׁוֹנָם לְשׁוֹן כְּנַעַן, אָמְרוּ נִתְפַּלֵּל סְתָם, שֶׁנֶּאֱמַר "אִם נָתֹן תִּתֵּן אֶת הָעָם הַזֶּה בְּיָדִי" (עי' ילקוט שמעוני תשס"ד):

ישב הנגב THE INHABITANT OF THE SOUTH COUNTRY — This was Amalek,as it is said, (Numbers 13:29), “Amalek was the inhabitant of the south country”. But he purposely changed his speech, talking in the “Canaanite” tongue, so that Israel might thereby be misled and would pray to the Holy One, blessed be He, that he should give the Canaanites into their power, whilst really they were not Canaanites, and their prayer would be ineffectual against the Amalakites. But Israel perceived that their clothing was as the clothing of Amalakites whilst their language was the language of Canaan; they thereupon said, “Let us pray against our enemies in general terms (without mention of any name), as it is stated (v. 2) that they said, “if Thou wilt indeed give this people into my hand”.

דרך האתרים. דֶּרֶךְ הַנֶּגֶב, שֶׁהָלְכוּ בּוֹ מְרַגְּלִים, שֶׁנֶּאֱמַר "וַיַּעֲלוּ בַנֶּגֶב" (במדבר י"ג); דָּבָר אַחֵר: דֶּרֶךְ הָאֲתָרִים, דֶּרֶךְ הַתַּיָּר הַגָּדוֹל הַנּוֹסֵעַ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שם י') "דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה" (תנחומא):

דרך האתרים BY WAY OF ATHARIM — by way of the south country by which the spies (תרים) had gone, as it is said, (Numbers 13:22) “and they went up by the south country”. Another explanation of דרך האתרים is: By the way of the Great Searcher (the Ark) which used to journey in front of them, as it is said, (Numbers 10:33) “[and the Ark of the Covenant of the Lord went before them] in the three days’ journey to search out (לתור) a resting-place for them” (Midrash Tanchuma, Chukat 14).

וישב ממנו שבי. אֵינָהּ אֶלָּא שִׁפְחָה אַחַת (ילקוט שמעוני שם):

וישב ממנו שבי (more lit.,) AND CAPTURED FROM THEM A CAPTIVE — it was only one maid servant (Yalkut Shimoni on Torah 764).

והחרמתי. אַקְדִּישׁ שְׁלָלָם לְגָבוֹהַּ:

והחרמתי means I WILL DEDICATE their spoil (that of the cities) to the Most High.

ויחרם אתהם. בַּהֲרִיגָה:

ויחרם אתהם AND HE DOOMED THEM by slaughter,

ואת עריהם. חֶרְמֵי גָבוֹהַּ:

ואת עריהם AND THEIR CITIES as things dedicated to the Most High.

דרךְ ים סוף. כֵּיוָן שֶׁמֵּת אַהֲרֹן וּבָאת עֲלֵיהֶם מִלְחָמָה זוֹ, חָזְרוּ לַאֲחוֹרֵיהֶם דֶּרֶךְ יַם סוּף, הוּא הַדֶּרֶךְ שֶׁחָזְרוּ לָהֶם כְּשֶׁנִּגְזַר עֲלֵיהֶם גְּזֵרַת מְרַגְּלִים, שֶׁנֶּאֱמַר "וּסְעוּ הַמִּדְבָּרָה דֶּרֶךְ יַם סוּף" (דברים א'), וְכָאן חָזְרוּ לַאֲחוֹרֵיהֶם שֶׁבַע מַסָּעוֹת, שֶׁנֶּאֱמַר "וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן", וְכִי בְמוֹסֵרָה מֵת? וַהֲלֹא בְהֹר הָהָר מֵת? אֶלָּא שָׁם חָזְרוּ וְהִתְאַבְּלוּ עָלָיו וְהִסְפִּידוּהוּ כְּאִלּוּ הוּא בִפְנֵיהֶם; וְצֵא וּבְדֹק בַּמַּסָּעוֹת וְתִמְצְאֵם שֶׁבַע מַסָּעוֹת מִן מוֹסֵרָה עַד הֹר הָהָר (תנחומא):

דרך ים סוף BY THE WAY OF THE RED SEA — As soon as Aaron died and this war came upon them they turned back on the way to the Red Sea; this was the way on which they had turned back when there had been enacted against them the decree that they must wander in the wilderness in consequence of their murmuring after having received the report of the spies, as it is said, (Deuteronomy 1:40), “And take your journey into the wilderness by the way to the Red Sea”. Here they went back seven stages, as it is said, (Deuteronomy 10:6), “And the children of Israel journeyed from Beeroth-bene-jaakan to Moserah; there Aaron died”. But did he really die at Moserah; was it not at Mount Hor that he died?” But the explanation is, that there (at Moserah) they again mourned and lamented for him just as though he there lay dead before them. Go and examine the list of the stages (Numbers 33:31—37) and you will find that there are seven stages from Moserah to Mount Hor (Midrash Tanchuma, Chukat 18).

לסבב את ארץ אדום. שֶׁלֹּא נְתָנָם לַעֲבֹר בְּאַרְצוֹ:

לסבב את ארץ אדום TO GO ROUND THE LAND OF EDOM — to go round it, because they would not permit them to pass through their land.

ותקצר נפש העם בדרך. בְּטֹרַח הַדֶּרֶךְ שֶׁהֻקְשָׁה לָהֶם, אָמְרוּ עַכְשָׁו הָיִינוּ קְרוֹבִים לִכָּנֵס לָאָרֶץ וְאָנוּ חוֹזְרִים לַאֲחוֹרֵינוּ, כָּךְ חָזְרוּ אֲבוֹתֵינוּ וְנִשְׁתָּהוּ שְׁלֹשִׁים וּשְׁמוֹנֶה שָׁנָה עַד הַיּוֹם, לְפִיכָךְ קָצְרָה נַפְשָׁם בְּעִנּוּי הַדֶּרֶךְ, וּבְלַעַ"ז אנקרוט"לור; וְלֹא יִתָּכֵן לוֹמַר וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ — בִּהְיוֹתוֹ בַדֶּרֶךְ, וְלֹא פֵּרֵשׁ בּוֹ בַּמֶּה קָצְרָה, שֶׁכָּל מָקוֹם שֶׁתִּמְצָא קִצּוּר נֶפֶש בַּמִּקְרָא מְפֹרָשׁ שָׁם בַּמֶּה קָצְרָה, כְּגוֹן "וַתִּקְצַר נַפְשִׁי בָּהֶם" (זכריה י"א), וּכְגוֹן "וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל" (שופטים י'), וְכָל דָּבָר קָשֶׁה עַל אָדָם נוֹפֵל בּוֹ לְשׁוֹן קִצּוּר נֶפֶשׁ, כְּאָדָם שֶׁהַטֹּרַח בָּא עָלָיו וְאֵין דַּעְתּוֹ רְחָבָה לְקַבֵּל אוֹתוֹ הַדָּבָר וְאֵין לוֹ מָקוֹם בְּתוֹךְ לִבּוֹ לָגוּר שָׁם הַצַּעַר, וּבְדָבָר הַמַּטְרִיחַ נוֹפֵל לְשׁוֹן גֹּדֶל, שֶׁגָּדוֹל הוּא וְכָבֵד עַל הָאָדָם, כְּגוֹן "וְגַם נַפְשָׁם בָּחֲלָה בִי" (זכריה י"א) — גָּדְלָה עָלַי, "וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי" (איוב י'); כְּלָלוֹ שֶׁל פֵּרוּשׁ, כָּל לְשׁוֹן קִצּוּר נֶפֶשׁ בְּדָבָר לָשׁוֹן שֶׁאֵין יָכוֹל לְסָבְלוֹ הוּא — שֶׁאֵין הַדַּעַת סוֹבַלְתּוֹ:

ותקצר נפש העם בדרך AND THE SOUL OF THE PEOPLE WAS MUCH DISCOURAGED BECAUSE OF THE WAY — because of the difficulties of the journey which were so hard for them. They said: Now we are close enough to enter the land, and yet we have to turn back. Just so had our fathers to turn back and they stayed in the wilderness thirty eight years until this day. —Consequently their soul became discouraged because of the hardship of the journey. In O. F., En cure del tour. — It would not be correct to say that ותקצר נפש העם בדרך means “[and the soul of the people was discouraged] while they were on the journey” and that it (the text) does not explain what it was discouraged through, for in every passage in Scripture where you find the phrase “the soul being discouraged”, it is there explained through what it became discouraged (the preposition ב being prefixed to the word that expresses the cause of discouragement). For example, (Zechariah 11:8) “And my soul became impatient of them (בהם)”, and, for example, (Judges 10:16): “And His soul became impatient with the enemies on account of the misery (בעמל) they inflicted upon Israel”. To anything that is hard for a man to bear the expression “the shortening of soul” (קצור נפש) is applicable - he is like a person upon whom trouble comes and his mind is not large enough to contain that matter and there is no room in his heart for that worry to abide there. Of the thing that causes the trouble the term “large” is used, denoting that it is too huge and heavy for a person. For example, (Zechariah 11:8) וגם נפשם בחלה בי, which signifies “(And also their souls] were great upon Me”; (Job. 10:16), “And it becomes large (it is a burden to Thee) even that Thou huntest me as though I were a lion”. (See Rashi on these verses and on Niddah 47a). To sum up the explanation: the phrase “shortening of the soul through a thing” signifies that one cannot bear it — that the mind cannot bear it.

באלהים ובמשה. הִשְׁווּ עֶבֶד לְקוֹנוֹ (תנחומא):

באלהים ובמשה [AND THE PEOPLE SPAKE] AGAINST GOD AND AGAINST MOSES — They placed the servant on a par with his Master (Midrash Tanchuma, Chukat 19).

למה העליתנו. שְׁנֵיהֶם שָׁוִים:

למה העליתנו WHEREFORE HAVE YE BROUGHT US UP — “ye”: they (God and Moses) were both on a par to them.

ונפשנו קצה. אַף זֶה לְשׁוֹן קִצּוּר נֶפֶשׁ וּמִאוּס:

ונפשנו קצה AND OUR SOUL LOATHETH — This, too, is an expression for “the shortening of soul” and “rejecting” (not being able to bear the trouble).

בלחם הקלקל. לְפִי שֶׁהַמָּן נִבְלָע בָּאֵבָרִים קְרָאוּהוּ קְלֹקֵל, אָמְרוּ, עָתִיד הַמָּן הַזֶּה שֶׁיִּתְפַּח בְּמֵעֵינוּ, כְּלוּם יֵשׁ יְלוּד אִשָּׁה שֶׁמַּכְנִיס וְאֵינוֹ מוֹצִיא? (יומא ע"ה):

בלחם הקלקל THIS LIGHT BREAD — because the manna was miraculously absorbed into their limbs (and was not execrated) they derisively called it “light”. They said: this manna will at some time or other swell up in our stomachs, for is there any mortal (lit., anyone born of woman) who takes in food and does not eject it? (Yoma 75b; cf. Rashi on Avodah Zarah 5b).

את הנחשים השרפים. שֶׁשּׂוֹרְפִים אֶת הָאָדָם בְּאֶרֶס שִׁנֵּיהֶם:

את הנחשים השרפים BURNING SERPENTS — so termed because they burn (cause fever in) a person through the poison of their fangs.

וינשכו את העם. יָבֹא נָחָשׁ שֶׁלָּקָה עַל הוֹצָאַת דִּבָּה וְיִפָּרַע מִמּוֹצִיאֵי דִּבָּה, יָבֹא נָחָשׁ שֶׁכָּל הַמִּינִין נִטְעָמִין לוֹ טַעַם אֶחָד וְיִפָּרַע מִכְּפוּיֵי טוֹבָה שֶׁדָּבָר אֶחָד מִשְׁתַּנֶּה לָהֶם לְכַמָּה מַטְעַמִּים (תנחומא):

וינשכו את העם AND THEY BIT THE PEOPLE — God said, as it were: Let the serpent which was punished for slanderous statements come and exact punishment from those who utter slander. — Let the serpent to which all kinds of food have one taste (that of earth; cf. Genesis 3:14 and Yoma 75a) come and exact punishment from these ingrates to whom one thing (the manna) had the taste of many different dainties (see Rashi 11:8) (Midrash Tanchuma, Chukat 19).

ויתפלל משה. מִכָּאן לְמִי שֶׁמְּבַקְשִׁים מִמֶּנּוּ, שֶׁלֹּא יְהֵא אַכְזָרִי מִלִּמְחֹל (עי' תנחומא):

ויתפלל משה AND MOSES PRAYED — From this we may learn that he of whom one seeks forgiveness should not be so cruel as not to forgive (cf. Midrash Tanchuma, Chukat 19).

על נס. עַל כְּלוֹנָס, שֶׁקּוֹרִין פירק"א בְּלַעַז, וְכֵן "וְכַנֵּס עַל הַגִּבְעָה" (ישעיהו ל'), "אָרִים נִסִּי" (שם מ"ט), "שְׂאוּ נֵס" (שם י"ג); וּלְפִי שֶׁהוּא גָּבוֹהַּ לְאוֹת וְלִרְאָיָה, קוֹרְאוֹ נֵס:

על נס means [SET IT] UPON A POLE which is termed perche in O. F. Similar is, (Isaiah 30:17) “And like a polo (banner) upon the hill”; (Isaiah 49:22) “I will lift up my pole (banner)”; (Isaiah 13:3) “Lift up a banner." Because it is lofty so that it can serve as a sign and as evidence of something it is called נס, something raised on high (cf. Rashi on Exodus 20:17).

כל הנשוך. אֲפִלּוּ כֶלֶב אוֹ חֲמוֹר נוֹשְׁכוֹ הָיָה נִזּוֹק וּמִתְנַוְּנֶה וְהוֹלֵךְ, אֶלָּא שֶׁנְּשִׁיכַת הַנָּחָשׁ מְמַהֶרֶת לְהָמִית, לְכָךְ נֶאֱמַר כָּאן וְרָאָה אֹתוֹ — רְאִיָּה בְעָלְמָא — וּבִנְשִׁיכַת הַנָּחָשׁ נֶאֱמַר "וְהִבִּיט" — וְהָיָה אִם נָשַׁךְ הַנָּחָשׁ אֶת אִישׁ וְהִבִּיט וְגוֹ' — שֶׁלֹּא הָיָה מְמַהֵר נְשׁוּךְ הַנַּחַשׁ לְהִתְרַפְּאוֹת אֶלָּא אִם כֵּן מַבִּיט בּוֹ בְּכַוָּנָה; וְאָמְרוּ רַבּוֹתֵינוּ וְכִי נָחָשׁ מֵמִית אוֹ מְחַיֶּה? אֶלָּא, בִּזְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הָיוּ מִתְרַפְּאִים, וְאִם לָאו הָיוּ נִמּוֹקִים (ראש השנה כ"ט):

כל הנשוך ANYONE THAT IS BITTEN — even though a dog or ass had bitten him, he felt the effects of the injury and became enfeebled more and more (cf. Tanchuma); only that the bite of a serpent kills more speedily. On this account it is stated here: וראה אתו, “whoever has been bitten, when he seeth it, [shall live]” — a mere glance sufficed to heal him. But in the case of the serpent’s bite it is stated והביט, and he gazed — “and it came to pass that if a serpent had bitten any man, when he gazed [at the brazen serpent, he lived]”, for the serpent’s bite was not so quick to heal unless he gazed intently (cf. Jerusalem Talmud Rosh Hashanah 3:9). — Our Rabbis said: But could the copper serpent cause death or life?! But the explanation is that when the Israelites in gazing at the serpent looked up on high and subjected their hearts to their Father in Heaven, they were healed, but if they did not do this they waste away (Rosh Hashanah 29a).

נחש נחשת. לֹא נֶאֱמַר לוֹ לַעֲשׂוֹתוֹ שֶׁל נְחֹשֶׁת, אֶלָּא אָמַר מֹשֶׁה, הַקָּבָּ"ה קוֹרְאוֹ נָחָשׁ וַאֲנִי אֶעֱשֶׂנּוּ שֶׁל נְחֹשֶׁת, לָשׁוֹן נוֹפֵל עַל לָשׁוֹן (בראשית רבה ל"א):

נחש נחשת A SERPENT OF COPPER — He had not been told to make it of copper, but Moses said, “The Holy One, blessed be He, terms it נחש; I will therefore make it of נחשת — one term fitting the other term” (Genesis Rabbah 31:8).

בעיי העברים. לֹא יָדַעְתִּי לָמָּה נִקְרָא שְׁמָם עִיִּים, וְעִי לְשׁוֹן חָרְבָּה הִיא — דָּבָר הַטָּאוּט בְּמַטְאֲטֵא, וְהָעַיִ"ן בּוֹ יְסוֹד לְבַדָּהּ, וְהוּא מִלְּשׁוֹן "יָעִים" (שמות כ"ז), "וְיָעָה בָרָד" (ישעיהו כ"ח):

בעיי העברים IN IJE-ABARIM (in the עיים of Abarim) — I do not know why the name (that of these places) was called עיים, for the term עי signifies ruins; it is a thing (spot) that has been swept as it were with a broom. Only the single letter ע in it belongs to the root; it is connected in meaning with יעים (Exodus 27:3) and (Isaiah 28:17) “And the hail shall sweep away (יעה).

העברים. דֶּרֶךְ מַעֲבַר הָעוֹבְרִים שָׁם אֶת הַר נְבוֹ אֶל אֶרֶץ כְּנַעַן, שֶׁהוּא מַפְסִיק בֵּין אֶרֶץ מוֹאָב לְאֶרֶץ אֱמוֹרִי:

העברים (from עבר to pass) — the road forming a pass for those who at that spot pass by Mount Nebo on their way to the land of Canaan, which mount separates the land of Moab from the land of the Amorites. ...

על פני מואב ממזרח השמש. בְּמִזְרָחָהּ שֶׁל אֶרֶץ מוֹאָב:

על פני מואב ממזרח השמש [IN THE WILDERNESS WHICH IS] BEFORE MOAB TOWARDS THE SUN-RISING (the East) — i.e., to the East of the land of Moab (not in the East of the world).

מגבל האמרי. תְּחוּם סוֹף מֶצֶר שֶׁלָּהֶם, וְכֵן גְּבוּל מוֹאָב — לְשׁוֹן קָצֶה וָסוֹף:

מגבל האמרי The word גבול denotes boundary-line of (marking) the end of their frontier. Similar is the term the גבול of Moab (in this verse): it is an expression for extremity and end.

מעבר ארנון. הִקִּיפוּ אֶרֶץ מוֹאָב כָּל דְּרוֹמָהּ וּמִזְרָחָהּ עַד שֶׁבָּאוּ מֵעֵבֶר הַשֵּׁנִי לְאַרְנוֹן בְּתוֹךְ אֶרֶץ הָאֱמוֹרִי בִּצְפוֹנָהּ שֶׁל אֶרֶץ מוֹאָב:

מעבר ארנון ON THE OTHER SIDE OF ARNON — they travelled round the land of Moab along the whole of its southern and eastern sides until they came to the other side of the Arnon into the land of the Amorites on the north of the land of Moab.

היצא מגבל האמרי. רְצוּעָה יוֹצְאָה מִגְּבוּל הָאֱמוֹרִי וְהִיא שֶׁל אֱמוֹרִיִּים, וְנִכְנֶסֶת לִגְבוּל מוֹאָב עַד אַרְנוֹן שֶׁהוּא גְּבוּל מוֹאָב, וְשָׁם חָנוּ יִשְֹרָאֵל וְלֹא בָאוּ לִגְבוּל מוֹאָב, כי ארנון גבול מואב, וְהֵם לֹא נָתְנוּ לָהֶם רְשׁוּת לַעֲבֹר בְּאַרְצָם, וְאַעַ"פִּי שֶׁלֹּא פֵרְשָׁהּ מֹשֶׁה, פֵּרְשָׁהּ יִפְתָּח, כְּמוֹ שֶׁאָמַר יִפְתָּח (שופטים י"א) "וְגַם אֶל מֶלֶךְ מוֹאָב שָׁלַח וְלֹא אָבָה", וּמֹשֶׁה רְמָזָהּ (דברים ב'), "כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר וְהַמּוֹאָבִים הַיֹּשְׁבִים בְּעָר" — מָה אֵלּוּ לֹא נְתָנוּם לַעֲבֹר בְּתוֹךְ אַרְצָם אֶלָּא הִקִּיפוּם סָבִיב, אַף מוֹאָב כֵּן:

היצא מגבל האמרי [ARNON WHICH IS IN THE WILDERNESS] THAT COMETH OUT OF THE BOUNDARY OF THE AMORITES — a strip of land jutted out from the territory of the Amorites — it belonged to the Amorites — and entered into the territory of Moab extending unto the Arnon which is the boundary of Moab. It was there that the Israelites encamped and thus they did not pass into the territory of Moab, כי ארנון גבול מואב, FOR ARNON IS THE BOUNDARY OF MOAB, and they did not grant them permission to pass through their land. And although Moses did not state this plainly, Jephtha plainly stated it], as Jephtha said, (Judges 11:17) "And in like manner he sent unto the king of Moab, out he would not permit him to pass through his territory”. Moses, however, made an allusion to it when he stated, (Deuteronomy 2:29) “As the children of Esau that dwell in Seir, and the Moabites that dwell in Ar, did unto me”. What was the case with these (the children of Esau)? They did not permit them to pass through their land, but they made them travel right round it! Similarly, too, Moab did!

על כן יאמר. עַל חֲנִיָּה זוֹ וְנִסִּים שֶׁנַּעֲשׂוּ בָהּ יאמר בספר מלחמת ה' — כְּשֶׁמְּסַפְּרִים נִסִּים שֶׁנַּעֲשׂוּ לַאֲבוֹתֵינוּ יְסַפְּרוּ אֶת וָהֵב וגו':

על כן יאמר WHEREFORE IT IS SAID (more lit., about this it will be said) — About this encampment and the miracles that were wrought at it, it will be told בספר מלחמות ה׳ IN THE NARRATIVE (lit., THE BOOK) OF THE WARS OF THE LORD — whenever people narrate the miracles that were wrought for our fathers they will declare את והב.

את והב. כְּמוֹ אֶת יָהֵב, כְּמוֹ שֶׁיֵּאָמֵר מִן יעד וָעֵד, כֵּן יֵאָמֵר מִן יהב וָהֵב, וְהַוָּי"ו יְסוֹד הוּא, כְּלוֹמַר אֶת אֲשֶׁר יָהַב לָהֶם וְהִרְבָּה נִסִּים בְּיַם סוּף:

את והב — is equivalent to את יהב; just as from the root יעד one may say וָעֵד, so from יהב, "to give” one may say והב: the ו is a root-letter. It means to say: they will relate what (את) He gave (והב) to them (i.e. what boons He gave to them) and how He did many miracles at the Red Sea (בים סוף being the equivalent of בסופה in the text).

ואת הנחלים ארנון. כְּשֵׁם שֶׁמְּסַפְּרִים בְּנִסֵּי יַם סוּף, כָּךְ יֵשׁ לְסַפֵּר בְּנִסֵּי נַחֲלֵי אַרְנוֹן, שֶׁאַף כָּאן נַעֲשׂוּ נִסִּים גְּדוֹלִים, וּמָה הֵם הַנִּסִּים?

ואת הנחלים ארנון AND THE VALLEYS AT ARNON — Just as they relate the miracles at the Red Sea, so there should be related, too, the miracles at the valleys of Arnon, for here, also, great miracles were wrought (Midrash Tanchuma, Chukat 20). And what were those miracles? (the reply is given in the next passage).

ואשד הנחלים. תַּרְגּוּם שֶׁל שֶׁפֶךְ "אֶשֶׁד" — שֶׁפֶךְ הַנְּחָלִים שֶׁנִּשְׁפַּךְ שָׁם דַּם אֱמוֹרִיִּים, שֶׁהָיוּ נֶחְבָּאִים שָׁם, לְפִי שֶׁהָיוּ הֶהָרִים גְּבוֹהִים וְהַנַּחַל עָמֹק וְקָצָר וְהֶהָרִים סְמוּכִים זֶה לָזֶה — אָדָם עוֹמֵד עַל הָהָר מִזֶּה וּמְדַבֵּר עִם חֲבֵרוֹ בָּהָר הַזֶּה — וְהַדֶּרֶךְ עוֹבֵר בְּתוֹךְ הַנַּחַל, אָמְרוּ אֱמוֹרִיִּים, כְּשֶׁיִּכָּנְסוּ יִשְׂרָאֵל לָאָרֶץ לְתוֹךְ הַנַּחַל לַעֲבֹר, נֵצֵא מִן הַמְּעָרוֹת שֶׁבֶּהָרִים שֶׁלְּמַעְלָה מֵהֶם, וְנַהַרְגֵם בְּחִצִּים וְאַבְנֵי בָּלִיסְטְרָאוֹת, וְהָיוּ אוֹתָן הַנְּקָעִים בָּהָר שֶׁל צַד מוֹאָב, וּבָהָר שֶׁל צַד אֱמוֹרִיִּים הָיוּ כְּנֶגֶד אוֹתָן נְקָעִים כְּמִין קְרָנוֹת וְשָׁדַיִם בּוֹלְטִין לַחוּץ, כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַעֲבֹר, נִזְדַּעְזַע הָהָר שֶׁל אֶרֶץ יִשְׂרָאֵל כְּשִׁפְחָה הַיּוֹצֵאת לְהַקְבִּיל פְּנֵי גְבִרְתָּהּ, וְנִתְקָרֵב לְצַד הָהָר שֶׁל מוֹאָב וְנִכְנְסוּ אוֹתָן הַשָּׁדַיִם לְתוֹךְ אוֹתָן נְקָעִים וַהֲרָגוּם, וְזֶהוּ אֲשֶׁר נָטָה לְשֶׁבֶת עָר — שֶׁהָהָר נָטָה מִמְּקוֹמוֹ וְנִתְקָרֵב לְצַד מוֹאָב וְנִדְבַּק בּוֹ, וְזֶהוּ וְנִשְׁעַן לִגְבוּל מוֹאָב (תנחומא; ברכות נ"ד):

ואשר הנחלים THE DISCHARGE IN THE VALLEYS — The Targum translation of ,שפך “pouring forth”, is אשר. Consequently these words signify “the pouring forth in the valleys”, for at that place there was poured forth the blood of the Amorites who had concealed themselves there. As the mountains were high and the valley deep and narrow, and the mountains were so close to one another, that a man could stand upon the mountain on one side and speak to his fellow on the other mountain, and the road passed through the valley, the Amorites said: When the Israelites are about to enter the land by passing through the valley we will come out of the mountain caves above them and will kill them by arrows and stone missiles. Now those caves were in the mountains on the Moabite side, and on the mountain that was on the Amorite side there were, opposite those caves, projections like horns and breasts jutting out. When Israel were on the point of passing, the mountain that was located in the land of Israel (that on the Amorite side which afterwards came into the possession of the Israelites) was set in tremor as a handmaid that goes forth to receive her mistress, and moved nearer to the mountain of Moab, and these breast-like projections penetrated into the caves and killed them (the Amorites who were hidden in them). And this is the meaning of אשר נטה לשבת ער which inclineth towards the dwelling (location) of Ar (the capital Moab) — which means that the mountain inclined from its place and approached close to the mountain on the Moabite side and affixed itself to it: and this, too, is the meaning of ונשען לגבול מואב, and leaneth towards the boundary of Moab (Midrash Tanchuma, Chukat 20; cf. Berakhot 54b).

ומשם בארה. מִשָּׁם בָּא הָאֶשֶׁד אֶל הַבְּאֵר; כֵּיצַד? אָמַר הַקָּבָּ"ה מִי מוֹדִיעַ לְבָנַי הַנִּסִּים הַלָּלוּ? הַמָּשָׁל אוֹמֵר "נָתַתָּ פַּת לְתִינוֹק הוֹדִיעַ לְאִמּוֹ". לְאַחַר שֶׁעָבְרוּ חָזְרוּ הֶהָרִים לִמְקוֹמָם, וְהַבְּאֵר יָרְדָה לְתוֹךְ הַנַּחַל וְהֶעֶלְתָה מִשָּׁם דַּם הַהֲרוּגִים וּזְרוֹעוֹת וְאֵבָרִים וּמוֹלַכְתָּן סָבִיב הַמַּחֲנֶה, וְיִשְׂרָאֵל רָאוּ וְאָמְרוּ שִׁירָה:

ומשם בארה AND FROM THENCE TO THE WELL — from there the flow of blood ran to the well. How? The Holy One, blessed be He, said: Who will inform my children of those miracles? — The proverb says: If you have given bread to a child let its mother know (i.e., since the mother has, to an extent, benefitted by this, and the child cannot tell her, you should do so) (Shabbat 10b). After they (the Israelites) had passed by, the mountains returned to their original positions, and the well that followed the Israelites flowed down into the valley and brought up from there the blood and the arms and other limbs of those who had been thus killed, and carried them around the camp, so that Israel saw them, and they sang a song of triumph, as follows (Midrash Tanchuma, Chukat 20):

עלי באר. מִתּוֹךְ הַנַּחַל וְהַעֲלִי מַה שֶּׁאַתְּ מַעֲלָה; וּמִנַּיִן שֶׁהַבְּאֵר הוֹדִיעָה לָהֶם? שֶׁנֶּאֱמַר "וּמִשָּׁם בְּאֵרָה", וְכִי מִשָּׁם הָיְתָה, וַהֲלֹא מִתְּחִלַּת אַרְבָּעִים שָׁנָה הָיְתָה עִמָּהֶם? אֶלָּא שֶׁיָּרְדָה לְפַרְסֵם אֶת הַנִּסִּים (תנחומא); וְכֵן אָז יָשִׁיר … הַשִּׁירָה הַזֹּאת נֶאֶמְרָה בְּסוֹף אַרְבָּעִים וְהַבְּאֵר נִתְּנָה לָהֶם מִתְּחִלַּת אַרְבָּעִים, מָה רָאָה לִכָּתֵב כָּאן? אֶלָּא הָעִנְיָן הַזֶּה נִדְרָשׁ לְמַעְלָה הֵימָנוּ:

עלי באר COME UP, WELL from the valley and bring up what you have to bring up! — Whence do we know that it was the well that announced to them these miracles as it is stated above? Because it is said: ומשם בארה “and from there to the well”. For you cannot say that it means: “from that place was (they got) the well”, because was it indeed from there that they got it? Had it not been with them from the beginning of the forty years’ wanderings? But it means that from there it flowed down to the Israelites to proclaim the miracles! Then again, also, the paragraph beginning with the words: אז ישיר … השירה הזאת were spoken at the end of the forty years whilst the well was given them at the beginning of the forty, and what reason then can there be to write it as late as here. But the subject of the song has to be explained in connection with what precedes it (that it was a summons to the well to bring up the bodies of the slain) (Midrash Tanchuma, Chukat 20).

באר חפרוה. זֹאת הִיא הַבְּאֵר אֲשֶׁר חֲפָרוּהָ שָׂרִים — מֹשֶׁה וְאַהֲרֹן:

באר חפרוה THE WELL, [PRINCES] DIGGED IT means: This is the well which the princes, Moses and Aaron, digged (cf. Targum Jonathan on).

במשענתם. בַּמַּטֶּה:

במשענתם means WITH THE STAFF.

וממדבר. נִתְּנָה לָהֶם:

וממדבר מתנה AND FROM THE WILDERNESS was it given them [as a מתנה, a gift].

וממתנה נחליאל. כְּתַרְגּוּמוֹ:

וממתנה נחליאל — Understand this as the Targum does: And after it had been given them, it descended into the valley.

ומבמות הגיא אשר בשדה מואב. כִּי שָׁם מֵת מֹשֶׁה וְשָׁם בָּטְלָה הַבְּאֵר; דָּ"אַ, כָּרוּהָ נְדִיבֵי הָעָם — כָּל נָשִׂיא וְנָשִׂיא כְּשֶׁהָיוּ חוֹנִים נוֹטֵל מַקְלוֹ וּמוֹשֵׁךְ אֵצֶל דִּגְלוֹ וּמַחֲנֵהוּ, וּמֵי הַבְּאֵר נִמְשָׁכִין דֶּרֶךְ אוֹתוֹ סִימָן וּבָאִין לִפְנֵי חֲנִיַּת כָּל שֵׁבֶט וָשֵׁבֶט (תנחומא):

ומבמות הגיא אשר בשדי מואב AND FROM THE HEIGHTS (it descended finally) INTO THE VALLEY THAT IS IN THE FIELD OF MOAB, for there Moses died, and there the well finally ceased to flow. Another explanation is: כרוה נדיבי עם THE NOBLES OF THE PEOPLE HOLLOWED IT — each prince of the tribes when they encamped took his staff and drew a line on the ground from the well to his banner and encampment, and the waters of the well ran by way of that mark and came before the camping place of each tribe (Midrash Tanchuma, Chukat 21).

במחקק. עַל פִּי מֹשֶׁה שֶׁנִּקְרָא מְחוֹקֵק, שֶׁנֶּאֱמַר "כִּי שָׁם חֶלְקַת מְחֹקֵק סָפוּן" (דברים ל"ג); וְלָמָּה לֹא נִזְכַּר מֹשֶׁה בְּשִׁירָה זוֹ? לְפִי שֶׁלָּקָה עַל יְדֵי הַבְּאֵר, וְכֵיוָן שֶׁלֹּא נִזְכַּר שְׁמוֹ שֶׁל מֹשֶׁה לֹא נִזְכַּר שְׁמוֹ שֶׁל הַקָּבָּ"ה, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ מְזַמְּנִין אוֹתוֹ לִסְעוּדָה, אָמַר אִם אוֹהֲבִי שָׁם אֲנִי שָׁם, וְאִם לָאו אֵינִי הוֹלֵךְ (תנחומא):

במחקק THROUGH THE LAWGIVER — by command of Moses who is called the מחוקק, the Lawgiver, as it is said, (Deuteronomy 33:21) “for there is the portion of the lawgiver (Moses’ grave) concealed”. But why is Moses not expressly mentioned by name in this song? Because he was punished through the well! And since Moses’ name is not mentioned, the name of the Holy One, blessed be He, is also not mentioned. A parable! It may be compared to the case of a king whom his subjects invited to a feast. He said: If my friend will be there, I, too, will be there, but if not, I will not go (Midrash Tanchuma, Chukat 21).

ראש הפסגה. כְּתַרְגּוּמוֹ "רֵישׁ רָמָתָא":

ראש הפסגה — Understand this as the Targum has it: to the top of the height.

פסגה. לְשׁוֹן גֹּבַהּ, וְכֵן "פַּסְּגוּ אַרְמְנוֹתֶיהָ" (תהילים מ"ח) — הַגְבִּיהוּ אַרְמְנוֹתֶיהָ:

פסגה denotes “high”, just as (Psalms 48:14) פסגו ארמנותיה, which means “make high its palaces”.

ונשקפה. אוֹתָהּ הַפִּסְגָּה עַל פְּנֵי הַמָּקוֹם שֶׁשְּׁמוֹ יְשִׁימוֹן, וְהוּא לְשׁוֹן מִדְבָּר שֶׁהוּא שָׁמֵם; דָּבָר אַחֵר וְנִשְׁקָפָה הַבְּאֵר עַל פְּנֵי הַיְשִׁימוֹן, שֶׁנִּגְנְזָה בְּיַמָּהּ שֶׁל טְבֶרְיָא, וְהָעוֹמֵד עַל הַיְשִׁימוֹן מַבִּיט וְרוֹאֶה כְּמִין כְּבָרָה בַּיָּם, וְהִיא הַבְּאֵר, כָּךְ דָּרַשׁ רַבִּי תַנְחוּמָא:

ונשקפה AND IT LOOKS — this height looks towards the place whose name is ישימון, which word describes the wilderness because that is waste (שמם with which the word ישימון may be linguistically associated). Another explanation is: ונשקפה AND IT LOOKS — the well looks על פני ישימון towards the front of ישימון, the wilderness, for it was hid (emptied) itself in the sea of Tiberias, and anyone who stood by the wilderness may look and see a kind of sieve in the sea, and that was the well!. Thus did R. Tanchuma (Midrash Tanchuma, Chukat 21) expound this passage.