Chumashחומש

השלו. מִין עוֹף וְשָׁמֵן מְאֹד (יומא ע"ה):

השליו THE QUAILS — a species of fowl which is very fatty (cf. Yoma 75b).

היתה שכבת הטל. הַטַּל שׁוֹכֵב עַל הַמָּן, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (במדבר י"א) "וּבְרֶדֶת הַטַּל וְגוֹ'", הַטַּל יוֹרֵד עַל הָאָרֶץ, וְהַמָּן יוֹרֵד עָלָיו, וְחוֹזֵר וְיוֹרֵד טַל עָלָיו, הֲרֵי הוּא כְּמֻנָּח בְּקֻפְסָא (יומא שם):

היתה שכבת הטל THERE WAS A LAYER OF DEW — Consequently the dew was lying upon the Manna. In another passage, however, it says, (Numbers 11:9) “And when the dew came down [upon the camp at night, the manna fell upon it]” and so there was dew under the Manna! Thus we see that the dew fell upon the ground and the Manna fell upon it, and then dew fell again upon this, and so it was as though it were carefully packed in a chest (Yoma 75b).

ותעל שכבת הטל וגו'. כְּשֶׁהַחַמָּה זוֹרַחַת, עוֹלֶה הַטַּל שֶׁעַל הַמָּן לִקְרַאת הַחַמָּה, כְּדֶרֶךְ טַל עוֹלֶה לִקְרַאת הַחַמָּה; אַף אִם תְּמַלֵּא שְׁפוֹפֶרֶת שֶׁל בֵּיצָה טַל וְתִסְתֹּם אֶת פִּיהָ וְתַנִּיחָהּ בַחַמָּה הִיא עוֹלָה מֵאֵלֶיהָ בָּאֲוִיר. וְרַבּוֹתֵינוּ דָרְשׁוּ, שֶׁהַטַּל עוֹלֶה מִן הָאָרֶץ בָּאֲוִיר, וְכַעֲלוֹת שִׁכְבַת הַטָּל נִתְגַלָּה הַמָּן וְרָאוּ והנה על פני המדבר וגו':

ותעל שכבת הטל וגו׳ AND WHEN THE LAYER OF DEW WENT UP etc. — When the sun rose the dew which was lying upon the Manna ascended sunward, as is the manner of dew — that it ascends sunward; even if you were to fill an egg-shell with dew and close up its opening and place it in the sun, it (the egg-shell with the dew in it) will rise of its own accord into the air, (in consequence of the tendency of the dew to rise upwards). — But our Rabbis explained that these words imply that the dew rose from the ground into the air. — When the layer of dew went up the Manna became visible, and they looked, (cf. Midrash Tanchuma, Beshalach 20; Shemot Rabbah 38:4) והנה על המדבר דק AND BEHOLD, UPON THE SURFACE OF THE DESERT there was etc.

דק – דָּבָר דַּק:

דק, a THIN object,

מחספס. מְגֻלֶּה, וְאֵין דּוֹמֶה לוֹ בַּמִּקְרָא. וְיֵשׁ לוֹמַר מְחֻסְפָּס לְשׁוֹן חֲפִיסָה וּדְלוּסְקְמָא שֶׁבִּלְשׁוֹן מִשְׁנָה, כְּשֶׁנִּתְגַּלָּה מִשִּׁכְבַת הַטָּל רָאוּ שֶׁהָיָה דָּבָר דַּק מְחֻסְפָּס בְּתוֹכוֹ בֵּין שְׁתֵּי שִׁכְבוֹת הַטָּל. וְאֻנְקְלוֹס תִּרְגֵּם "מְקַלַּף", לְשׁוֹן מַחְשֹׂף הַלָּבָן:

מחספס uncovered — and there is no other example of this word in the Scriptures. One may also explain מחספס as having the same meaning as חפיסה in (Mishna Bava Metzia 1:8) חפיסה ודלוסקמא, “a valise and chest”, in Mishnaic Hebrew, and the meaning would be, that when it became uncovered from the layer of dew they saw that there had been a thin object enclosed in it i. e. enclosed between the two layers of dew. Onkelos translates it by מקלף peeled (flaky), taking מחספס in the sense of, and from a similar root as, (Genesis 30:37) “peeling off (מחשף) the white”.

ככפר. כְּפוֹר יילי"דא בְלַעַז, דַּעֲדַק כְּגִיר, "כְּאַבְנֵי גִר" (ישעיהו כ"ז), וְהוּא מִין צֶבַע שָׁחֹר, כִּדְאָמְרִינַן גַּבֵּי כִּסּוּי הַדָּם "הַגִּיר וְהַזַּרְנִיךְ" (חולין פ"ח). "דַעְדַק כְּגִיר כִּגְלִידָא עַל אַרְעָא" – דַּק הָיָה כְּגִיר וְשׁוֹכֵב מֻגְלָד כְּקֶרַח עַל הָאָרֶץ, וְכֵן פֵּרוּשׁוֹ: דַּק כַּכְּפֹר – שָׁטוּחַ, קָלוּשׁ וּמְחֻבָּר כִּגְלִיד. דַּק טינב"ש בְּלַעַז, שֶׁהָיָה מַגְלִיד גֶּלֶד דַּק מִלְמַעְלָה; "וּכְגִיר" שֶׁתִּרְגֵּם אֻנְקְלוֹס תּוֹסֶפֶת הוּא עַל לְשׁוֹן הָעִבְרִית וְאֵין לוֹ תֵבָה בַּפָּסוּק:

ככפר AS HOAR FORST — כפר is old French gelide. The Targum renders דק by דעדק כגיר, the word גיר occurring in (Isaiah 27:9) “גיר-stones” — this is a kind of black colour — just as we enumerate amongst the kinds of earth which may be used for covering the blood of a wild animal or bird after it has been slaughtered “powdered chalk (גיר) and orpiment” (Chullin 88b). Onkelos renders the entire phrase by “powdered like גיר, like hoar-frost upon the ground”, meaning that it was as fine as גיר and lay congealed as frost in the ground. This is therefore the meaning of דק ככפור: “spread out fine but yet one atom hanging to another like hoar-frost”. דק is old French tenuis — meaning that it formed a thin incrustation on top. The word וכגיר which Onkelos has in his translation is an addition to the Hebrew text, there being no word corresponding to it in the verse.

מן הוא. הֲכָנַת מָזוֹן הוּא, כְּמוֹ "וַיְמַן לָהֶם הַמֶּלֶךְ" (דניאל א'):

מן הוא means this is something prepared for food, as in (Daniel 1:5) “And the king appointed (וימן) for them,”.

כי לא ידעו מה הוא. שֶׁיִּקְרָאוּהוּ בִשְׁמוֹ:

כי לא ידעו מה הוא FOR THEY KNEW NOT WHAT IS WAS so that they could call it by its name.

עמר. שֵׁם מִדָּה:

עמר — the name of a measure.

מספר נפשתיכם. כְּפִי מִנְיַן נְפָשׁוֹת שֶׁיֵּשׁ לְאִישׁ בְּאָהֳלוֹ תִּקְּחוּ עֹמֶר לְכָל גֻּלְגֹּלֶת:

מספר נפשתיכם — The second half of the verse means ACCORDING TO (supply כ before מספר) THE NUMBER OF PERSONS WHOM A MAN HAS (איש לאשר being the same as אשר לאיש) IN HIS TENT SHALL YE TAKE AN OMER FOR EVERY HEAD (לַגֻּלגֹּלֶת the definite article with the ל having distributive force: each and every).

המרבה והממעיט. יֵשׁ שֶׁלָּקְטוּ הַרְבֵּה וְיֵשׁ שֶׁלָּקְטוּ מְעַט, וּכְשֶׁבָּאוּ לְבֵיתָם מָדְדוּ בָעֹמֶר אִישׁ אִישׁ מַה שֶּׁלָּקְטוּ, וּמָצְאוּ שֶׁהַמַּרְבֶּה לִלְקֹט לֹא הֶעְדִּיף עַל עֹמֶר לַגֻּלְגֹּלֶת אֲשֶׁר בְּאָהֳלוֹ, וְהַמַּמְעִיט לִלְקֹט לֹא מָצָא חָסֵר מֵעֹמֶר לַגֻּלְגֹּלֶת; וְזֶהוּ נֵס גָּדוֹל שֶׁנַּעֲשָׂה בּוֹ:

המרבה והממעיט SOME MUCH, SOME LITTLE — There were some who gathered much and there were some who gathered little; and when they came home they measured it out by an Omer, each what he had gathered, and they then found that he who had gathered much had no excess over an Omer for each head that was in his tent, and that he who had gathered less did not find less than an Omer for each head, and this was a great miracle that was wrought in respect of it (the Manna).

ויותרו אנשים. דָּתָן וַאֲבִירָם:

ויותרו אנשים BUT SOME MEN LEFT OF IT — Dathan and Abiram (Shemot Rabbah 24:10; cf. Rashi on Exodus 2:13).

וירם תולעים. לְשׁוֹן רִמָּה:

וירם תולעים AND IT BRED WORMS — the word וירם is of the same meaning and root as רִמָּה, worm.

ויבאש. הֲרֵי זֶה מִקְרָא הָפוּךְ, שֶׁבַּתְּחִלָּה הִבְאִישׁ וּלְבַסּוֹף הִתְלִיעַ, כָּעִנְיָן שֶׁנֶּאֱמַר "וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ", וְכֵן דֶּרֶךְ כָּל הַמַּתְלִיעִים (מכילתא):

ויבאש AND IT STANK — This is an inverted verse, because first it must have stunk and afterwards have become wormy, just as it is said, (v. 24) “And it did not stink and there was no worm therein — for this is the way of all things that become wormy (Mekhilta).

וחם השמש ונמס. הַנִּשְׁאָר בַּשָּׂדֶה נַעֲשֶׂה נְחָלִים וְשׁוֹתִין מִמֶּנּוּ אַיָּלִים וּצְבָאִים, וְאֻמּוֹת הָעוֹלָם צָדִין מֵהֶם וְטוֹעֲמִים בָּהֶם טַעַם מָן, וְיוֹדְעִים מַה שִּׁבְחָן שֶׁל יִשְׂרָאֵל:

וחם השמש ונמס AND WHEN THE SUN WAXED HOT, IT MELTED — What was left in the field (outside the inhabited camp) melted and ran in streams; the harts and the roes drank therefrom, and the nations of the world hunted them and experienced through them the taste of the Manna, and thereby understood how great was Israel’s excellency (Mekhilta).

ונמס. פָּשַׁר, לְשׁוֹן פּוֹשְׁרִים, עַל יְדֵי הַשֶּׁמֶשׁ מִתְחַמֵּם וּמַפְשִׁיר, דישטנ"פריר בְּלַעַז, וְדֻגְמָתוֹ בְּסַנְהֶדְרִין בְּסוֹף ד' מִיתוֹת:

ונמס Onkelos translates by פָּשָׁר, having the same meaning as פושרים, tepid waters: through the sun it became warm and turned into tepid water; old French détemperer. An example of it (פשר) occurs in Treatise Sanhedrin at the end of the chapter that begins, ארבע מיתות‎ (Sanhedrin 67b).

לקטו לחם משנה. כְּשֶׁמָּדְדוּ אֶת לְקִיטָתָם בְּאָהֳלֵיהֶם מָצְאוּ כִפְלַיִם, שְׁנֵי הָעֹמֶר לָאֶחָד. וּמִדְרַשׁ אַגָּדָה: לֶחֶם מִשְׁנֶה – מְשֻׁנֶּה, אוֹתוֹ הַיּוֹם נִשְׁתַּנָּה לְשֶׁבַח בְּרֵיחוֹ וְטַעְמוֹ (שם):

לקטו לחם משנה THEY COLLECTED DOUBLE BREAD — when they measured in their tents what they had gathered they found it double — two Omers for each person (cf. Rashi on v. 5). (Rashi appears to supply אשר before לקטו: It came to pass on the sixth day, what they gathered אשר לַקטו, was double bread.) A Midrashic explanation is that משנה in לחם משנה signifies מְשֻׁנָּה different, changed, — that day it was changed for the better as regards its smell and its taste (Tanchuma Yashan).

ויגידו למשה. שְׁאָלוּהוּ מַה הַיּוֹם מִיּוֹמַיִם; וּמִכָּאן יֵשׁ לִלְמֹד שֶׁעֲדַיִן לֹא הִגִּיד לָהֶם מֹשֶׁה פָּרָשַׁת שַׁבָּת שֶׁנִּצְטַוָּה לוֹמַר לָהֶם וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ וְגוֹ', עַד שֶׁשָּׁאֲלוּ מַה זֹּאת, אָמַר לָהֶם הוּא אֲשֶׁר דִּבֶּר ה' שֶׁנִּצְטַוֵּיתִי לוֹמַר לָכֶם, וְלְכָךְ עֲנָשׁוֹ הַכָּתוּב שֶׁאָמַר לוֹ עַד אָנָה מֵאַנְתֶּם, וְלֹא הוֹצִיאוֹ מִן הַכְּלָל:

ויגידו למשה AND THEY TOLD IT TO MOSES — They asked him, “How is this day different from other days?” — From this we may learn that Moses had not yet told them the section regarding the Sabbath which he had been commanded to say to them: (v. 5) “And it shall come to pass on the sixth day they shall prepare etc.” — he did not do this until they asked him, “What is this?” Then he said to them, (v. 23) “This is that which the Lord hath said” this is that which I was commanded to say to you previously, but I forgot to do so (Cf. Shemot Rabbah 25:10). On this account Scripture (God) punished him, in that He said to him, (v. 28) “How long will ye refuse [to keep my commandments]”, and He did not exclude him from the general body, by saying, “how long will they refuse etc.”

את אשר תאפו אפו. מַה שֶּׁאַתֶּם רוֹצִים לֶאֱפוֹת בַּתַּנּוּר, אֵפוּ הַיּוֹם הַכֹּל לִשְׁנֵי יָמִים, וּמַה שֶּׁאַתֶּם צְרִיכִים לְבַשֵּׁל מִמֶּנּוּ בַּמַּיִם, בַּשְּׁלוּ הַיּוֹם. לְשׁוֹן אֲפִיָּה נוֹפֵל בְּלֶחֶם וּלְשׁוֹן בִּשּׁוּל בְּתַבְשִׁיל:

את אשר תאפו אפו THAT WHICH YOU WOULD BAKE, BAKE whatever you wish to bake (cf. Onkelos: די אתון עתידין למפא and Rashi on אז ישיר משה) in the oven bake to-day — all that you will need for two days; and what you require to boil of it in water boil to-day. The expression baking applies to bread, (cf. Rashi on Genesis 40:1) and the expression boiling to a cooked dish.

למשמרת. לִגְנִיזָה:

למשמרת means as something put by (to be kept).

ויאמר משה אכלהו היום וגו'. שַׁחֲרִית שֶׁהָיוּ רְגִילִין לָצֵאת וְלִלְקֹט בָּאוּ לִשְׁאֹל: "אִם נֵצֵא אִם לָאו", אָמַר לָהֶם אֶת שֶׁבְּיֶדְכֶם אִכְלוּ, לָעֶרֶב חָזְרוּ לְפָנָיו וּשְׁאָלוּהוּ מַהוּ לָצֵאת? אָמַר לָהֶם שַׁבָּת הַיּוֹם, רָאָה אוֹתָם דּוֹאֲגִים שֶׁמָּא פָסַק הַמָּן וְלֹא יֵרֵד עוֹד, אָמַר לָהֶם הַיּוֹם לֹא תִמְצָאוּהוּ, מַה תַּ"לֹ הַיּוֹם? הַיּוֹם לֹא תִמְצָאוּהוּ אֲבָל מָחָר תִּמְצָאוּהוּ:

ויאמר משה אכלהו היום AND MOSES SAID, EAT THAT THIS DAY etc. — In the morning, when they had been accustomed to go forth and gather it, they came to enquire, “Shall we go out or not?” He replied to them, “What you have in your possession eat (אכלהו היום)”. In the evening they again came before him and asked him, “How is it now about going out?” He answered them, שבת היום “Today is the Sabbath”. He saw that they were worried believing perhaps the Manna had stopped and would not again fall; he therefore said to them, “Today ye shall not find it [in the field]”. What reason was there to say “Today”? — Today you will not find it, but tomorrow you will find it (Mekhilta).

וביום השביעי שבת. שַׁבָּת הוּא, הַמָּן לא יהיה בו; וְלֹא בָא הַכָּתוּב אֶלָּא לְרַבּוֹת יוֹם הַכִּפּוּרִים וְיָמִים טוֹבִים:

וביום השביעי שבת means but on the seventh day is a day of rest (supply the word הוא); and לא יהיה בו means the Manna shall not be on it; and this verse comes (is written) only to include the Day of Atonement and the Festivals [as being also days when no Manna would fall] (Mekhilta).

עד אנה מאנתם. מְשַׁל הֶדְיוֹט הוּא "בַּהֲדֵי הוּצָא לָקֵי כְרַבָּא" – עַל יְדֵי הָרְשָׁעִים מִתְגַּנִּין הַכְּשֵׁרִין:

עד אנה מאנתם HOW LONG WILL YE REFUSE — A common proverb says: with the thorn the cabbage which is near it, is also stricken — through the wicked the good are brought into disgrace (cf. Rashi on v. 22) (Bava Kamma 92a).

ראו. בְּעֵינֵיכֶם כִּי ה' בִּכְבוֹדוֹ מַזְהִיר אֶתְכֶם עַל הַשַּׁבָּת, שֶׁהֲרֵי נֵס נַעֲשֶׂה בְּכָל עֶרֶב שַׁבָּת לָתֵת לָכֶם לֶחֶם יוֹמַיִם:

ראו SEE with your very eyes (i. e. the word is used literally and not figuratively in the sense of “consider”) that the Lord in His glory (i. e. the Lord Himself) admonishes you regarding the Sabbath, for, behold, a miracle is performed for you on the eve of every Sabbath in that He gives you then bread for two days.

שבו איש תחתיו. מִכָּאן סָמְכוּ חֲכָמִים ד' אַמּוֹת לַיּוֹצֵא חוּץ לַתְּחוּם (ערובין נ"א):

שבו איש תחתיו ABIDE YE EVERY MAN IN HIS PLACE (lit., beneath himself) — From here the Sages derived a support for the permission that a person who has gone beyond the Sabbath limit may move within a space of four cubits (Mekhilta; Eruvin 51a).

אל יצא איש ממקמו. אֵלּוּ אַלְפַּיִם אַמָּה שֶׁל תְּחוּם שַׁבָּת (מכילתא), וְלֹא בִמְפֹרָשׁ – שֶׁאֵין תְּחוּמִין אֶלָּא מִדִּבְרֵי סוֹפְרִים – וְעִקָּרוֹ שֶׁל מִקְרָא עַל לוֹקְטֵי הַמָּן נֶאֱמַר:

אל יצא איש ממקמו LET NO MAN GO OUT OF HIS PLACE — These are the 2,000 cubits of the Sabbath limit (Mekhilta); but this is not expressly mentioned here, because the command relating to the Sabbath limits is only an institution of the Sopherim. The text itself was really spoken about those who gathered the Manna (i. e., it does not constitute a prohibition regarding the Sabbath for all men and at all periods but was intended to forbid anyone to go out into the field to gather the Manna; cf. Sotah 30b).

והוא כזרע גד לבן. עֵשֶׂב שֶׁשְּׁמוֹ קול"יינדר, וְזֶרַע שֶׁלּוֹ עָגֹל וְאֵינוֹ לָבָן, וְהַמָּן הָיָה לָבָן, וְאֵינוֹ נִמְשָׁל לְזֶרַע גַּד אֶלָּא לְעִנְיַן הָעִגּוּל, כְּזֶרַע גַּד הָיָה – וְהוּא לָבָן:

והוא כזרע גד לבן AND IT WAS LIKE THE CORIANDER SEED, WHITE — a herb, the name of which is (in old French) coriandre; its seed is round and is not white, whilst the Manna was white. It follows therefore, that it is compared to coriander seed only in respect to its roundness — so that the meaning is: it was like coriander seed, and it was white (Yoma 75a).

כצפיחת. בָּצֵק שֶׁמְּטַגְּנִין אוֹתוֹ בִּדְבַשׁ, וְקוֹרִין לוֹ אִסְקְרִיטִין בִּלְשׁוֹן מִשְׁנָה (פסחים ל"ז), וְהוּא תַּרְגּוּם שֶׁל אֻנְקְלוֹס:

כצפיחת LIKE FLAT CAKES — dough which is fried in honey. In the Mishnaic speech it is called אסקריטין (Pesachim 37a), and this is the translation of Onkelos here.

למשמרת. לִגְנִיזָה:

למשמרת means to put by.

לדרתיכם. בִּימֵי יִרְמְיָהוּ; כְּשֶׁהָיָה יִרְמְיָהוּ מוֹכִיחָם לָמָּה אֵין אַתֶּם עוֹסְקִים בַּתּוֹרָה? וְהֵם אוֹמְרִים נַנִּיחַ מְלַאכְתֵּנוּ וְנַעֲסֹק בַּתּוֹרָה, מֵהֵיכָן נִתְפַּרְנֵס? הוֹצִיא לָהֶם צִנְצֶנֶת הַמָּן אָמַר לָהֶם אַתֶּם רְאוּ דְּבַר ה', שִׁמְעוּ לֹא נֶאֱמַר אֶלָּא רְאוּ, בָּזֶה נִתְפַּרְנְסוּ אֲבוֹתֵיכֶם, הַרְבֵּה שְׁלוּחִין יֵשׁ לוֹ לַמָּקוֹם לְהָכִין מָזוֹן לִירֵאָיו:

לדרתיכם FOR YOUR GENERATIONS e. g., in the days of Jeremiah: when Jeremiah was rebuking them (the people), saying, “Why do you not engage yourselves with the Torah?”, and they answered him, “Shall we leave our work and engage ourselves with the Torah? From where shall we earn a living?”, he brought out to them the cruse of Manna and said to them, (Jeremiah 2:31) “[O Generation], see ye the thing of the Lord!” It is not said “Hear the word” but “See the thing”! — This thing is what your fathers were fed with. The Omnipresent God has many messengers (many means) to provide food for those who fear Him (Mekhilta).

צנצנת. צְלוֹחִית שֶׁל חֶרֶס, כְּתַרְגּוּמוֹ:

צנצנת is an earthern flask, as it is translated in the Targum (cf. Mekhilta).

והנח אותו לפני ה'. לִפְנֵי הָאָרוֹן; וְלֹא נֶאֱמַר מִקְרָא זֶה עַד שֶׁנִּבְנָה אֹהֶל מוֹעֵד, אֶלָּא שֶׁנִּכְתַּב כָּאן בְּפָרָשַׁת הַמָּן:

‘והנח אתו לפני ה AND LAY IT UP BEFORE THE LORD — before the Ark; this verse, of course, was not spoken until the tent of meeting had been built and the Ark was placed therein, but it is written here in the chapter about the Manna, as being its appropriate place.

ארבעים שנה. וַהֲלֹא חָסֵר שְׁלֹשִׁים יוֹם הֵם? שֶׁהֲרֵי בְּט"ו בְּאִיָּר יָרַד לָהֶם הַמָּן תְּחִלָּה וּבְט"ו בְּנִיסָן פָּסַק, שֶׁנֶּאֱמַר "וַיִּשְׁבֹּת הַמָּן מִמָּחֳרָת" (יהושע ה')? אֶלָּא מַגִּיד, שֶׁהָעֻגּוֹת שֶׁהוֹצִיאוּ יִשְׂרָאֵל מִמִּצְרַיִם טָעֲמוּ בָהֶם טַעַם מָן (קידושין ל"ח):

ארבעים שנה FORTY YEARS — But was not this period short of thirty days, since it was on the sixteenth of Iyar that the Manna fell for them for the first time and on the fifteenth of Nisan that it ceased, as it is said, (Joshua 5:12) “And the Manna ceased on the morrow”? (cf. the preceding verse which speaks of the day when they ate unleavened bread). But this tells us that in the cakes that Israel had brought out of Egypt and which they ate from the 15th of Nisan to the 16th of Iyar after they left Egypt they experienced the taste of Manna (so that the 40 years mentioned here as those during which they ate Manna may be regarded as complete) (Kiddushin 38a).

אל ארץ נושבת. לְאַחַר שֶׁעָבְרוּ אֶת הַיַּרְדֵּן (שֶׁאוֹתָהּ שֶׁבְּעֵבֶר הַיַּרְדֵּן מְיֻשֶּׁבֶת וְטוֹבָה שֶׁנֶּאֱמַר "אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן", וְתַרְגּוּם שֶׁל נוֹשָׁבֶת "יָתְבָתָא", רָצָה לוֹמַר — מְיֻשֶּׁבֶת):

אל ארץ נושבת TO A LAND INHABITED — after they had crossed the Jordan, [for that territory on the other side of the Jordan was cultivated (מְיֻשֶׁבֶת, which is regarded as the equivalent of נושבת; cf. Rashi on Genesis 36:20) and good, as it is said, (Deuteronomy 3:25) “Let me pass over, I pray thee, and see the good land that is on the other side of the Jordan”. And the translation of נושבת by Onkelos is יתבתא which means to say מיושבת, “settled”].

אל קצה ארץ כנען. בִּתְחִלַּת הַגְּבוּל קֹדֶם שֶׁעָבְרוּ אֶת הַיַּרְדֵּן, וְהוּא עַרְבוֹת מוֹאָב. נִמְצְאוּ מַכְחִישִׁין זֶה אֶת זֶה? אֶלָּא בְּעַרְבוֹת מוֹאָב כְּשֶׁמֵּת מֹשֶׁה בְּז' בַּאֲדָר פָּסַק הַמָּן מִלֵּירֵד, וְנִסְתַּפְּקוּ מִמָּן שֶׁלָּקְטוּ בוֹ בַיּוֹם עַד שֶׁהִקְרִיבוּ הָעֹמֶר בְּשִׁשָּׁה עָשָׂר בְּנִיסָן, שֶׁנֶּאֱמַר "וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ מִמָּחֳרַת הַפֶּסַח" (יהושע ה'):

אל קצה ארץ כנען UNTO THE EXTREMITY OF THE LAND OF CANAAN — at the beginning of the border before they passed over the Jordan, that is, in the plains of Moab — consequently they (these two descriptions of the locality) contradict each other! But the explanation is that in the plains of Moab, when Moses died (cf. Deuteronomy 34:1) on the seventh of Adar, the Manna really ceased to fall but they had a sufficient supply from the Manna which they had gathered on that day to last until they had brought the Omer on the sixteenth of Nisan in Canaan itself, the cultivated land, as it is said, (Joshua 5:11) “And they did eat of the produce of the land on the morrow after the Passover” (Kiddushin 38a).

עשרית האיפה. הָאֵיפָה שָׁלֹשׁ סְאִין וְהַסְּאָה ו' קַבִּין וְהַקַּב ד' לֻגִּין וְהַלֹּג ו' בֵּיצִים, נִמְצָא עֲשִׂירִית הָאֵיפָה מ"ג בֵּיצִים וְחֹמֶשׁ בֵּיצָה, וְהוּא שִׁעוּר לַחַלָּה וְלַמְּנָחוֹת:

עשירית האפה [THE OMER] IS THE TENTH PART OF AN EPHAH — The Ephah is three Seahs, and the Seah is six Kabs, and the Kab is four Logs and the Log has the capacity of six eggs: it follows, therefore, that the tenth of an Ephah has the capacity of forty-three and a fifth eggs — and this is the minimum quantity of dough for the Challa (the minimum quantity to which applies the injunction to separate a portion of the dough; cf. Numbers 15:20), and the measure for the meal offering (cf. Rashi on Eruvin 83b).