DOCSLIB.ORG

Deuteronomy Deuteronomy

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

A PATRISTIC COMMENTARY The Book of DEUTERONOMY FR. TADROS Y. MALATY 2005 Translated by DR. GEORGE BOTROS English Text revised by Dr. Nora El-Agamy COPTIC ORTHODOX CHRISTIAN CENTER Orange – California ST. MARK COPTIC ORTHODOX CHURCH 6 Washington D. C. USA 7 THE DIVINE COVENANT AS A SUPPORT FOR OUR DAILY LIFE The Book of Deuteronomy is a group of farewell talks by the prophet Moses, the first leader of the people of God, when he was 120 years old, before his departure from this world. He presented them to the new generation, which was born in the wilderness, and was about to enter into the Promised Land, under the guidance of Joshua the son of Nun. The Holy Spirit inspired these talks, in order that the commandment of God would be their guide and Law in the new land. They were talks by a father to his children or grandchildren; to give them his practical spiritual experiences, as conforming to the new generation; in a simple historical and behavioral way; aiming with the goal of becoming a support to every soul, to cross over and to inherit. What did the prophet Moses present to his people before his departure from this world? He presented a convention, or a constitution of love; given by God to His very beloved people; whom He has chosen and sanctified to be dedicated only to Him. The prophet Moses represents the “Law,” that leads us to the Lord Christ and to His Kingdom; and reveals to us the royal way, which brings us to the bosom of God the Father. That is why the book of Deuteronomy came as an invitation, directed to every believer who longs to enter into the heavenly Canaan, under the leadership of our Lord “Jesus” the Savior of the world, to carry the divine commandment in a spiritual concept. It prepares his depths, as well as his words and behavior, to set forth to the new heavenly life, through the work of the Holy Spirit of God; to accept the entry into the divine covenant, set by God with His beloved people; who would pay back love for love; through joyful obedience to His commandment. It is a book that is convenient to every era; and that motivates every soul to cross over as though to heaven; to strive incessantly, in the sweetness of spirit; to continue her journey under the exalted shadow of God; to grow incessantly; and to fight with no fear or disturbance; in the shadow of a new covenant, presented to her by her Christ; to live free of any bondage, and to set forth to heaven. These talks concentrate on the “divine covenant.” Our constitution in our daily journey is not bare ethical laws, but a living confrontation; and a union with God, who, from His side, presents to us a covenant, in which He proclaims that He carries us on His arms, the way a father carries his son. It is a covenant, in which God presents to us the “Spirit of adoption;” and reveals to us our new position as His chosen and treasured possession; who have exalted rights, with a spirit of commitment on our part (Deut. 7:6-15). This covenant governs our inner life, our feelings, and our family, social, religious, and national behavior; and even our relationship with beasts and birds. If this book concentrates on God’s commandment , that reveals God’s love and His 8 longing to sanctify us; it is to proclaim to the believer his belonging to the people of God, as a royal kingdom and a holy nation. Finally, the last month in Moses’ life, reveals what the heart of that greatest among the prophets embraced; as man, when he feels that the moment of his departure from this world is very imminent, he pours out his depths. What does the heart of the prophet Moses embrace? Four closely-connected things; that constitute the secret of the strength of his ministry; which are: * The divine comm andment: by which he was preoccupied all along the days of his ministry until his last breath; being a divine heavenly treasure, through which we respond to God’s love, and enter with Him into an eternal covenant. * The praise : Before his departure, he presented a final praise, to proclaim that his soul would never cease to rejoice until his last breath. * Blessing his people : Despite all the troubles he suffered from his people, he ended his life by words of blessing to each of the tribes. * Creating the spirit of leadership : In the form of a cross, he placed his hands on the head of his disciple Joshua the son of Nun; to encourage him not to fear or be dismayed, until he brings all the people, together with the civil and religious leaderships, to the land of Canaan, the symbol of heaven. By that he left after him great leaders. Those four things (the commandment; the life of rejoice and praise; blessing others; and encouraging the spirit of leadership), are the secret of his success all along the days of his ministry. Fr. Tadros Y. Malaty St. George and St. Anthony Church Ottawa – Canada February, 1999 9 AN INTRODUCTION TO THE BOOK OF DEUTERONOMY THE NAME OF THE BOOK The name of this book, in almost all the modern languages, came derived from the two Greek words: ‘ Deutero ,’ meaning “two” or “the second;” and ‘nomion ,’ meaning, “law.” That is why it is called in English ‘Deuteronomy.’ In the Hebrew language, this book carries four names: 1. In the Hebrew origin it is called ‘ elleh haddebarim ;’ and abridged to ‘ debarim ;” namely, ‘ these are the words ,” which are the first words of the first chapter of this book. 2. ‘ Kith ;’ namely, the fifth book of the Law . 3. The book of rebuke or advices ‘seper tokahoth ;’ especially as far as chapter 28 is concerned. It seems that this dignified old leader, realized that, being in his last moments, there was no more time for niceties with the people; but he had to be firm. It was fitting for the people to whom all that love was given; especially through the forty years of ministry of the prophet Moses, to carry the fear of God; and to realize how frightful is the falling in His hands. 4. It is also called ‘ misneh hattotra ’ or ‘ misneh ;’ meaning, ‘a copy’ (see Deut. 17:18). In the Septuagint version, it is called ‘ deuteros namos ;’ namely, (the Second Law); probably because in (Deut.17:18 LXX ) it came as “ a copy of this Law,” or is intended to be a Second Law, beside what came in the books of Exodus, Leviticus, and Numbers. What came here, is not to be considered a repetition of what came in those three books, but is rather an explanation of the Law in the light of what happened through the forty years in the wilderness. It is a parade, to the new generation, presented by the prophet Moses, a month before their entrance into the land of Canaan, and before his departure; in order that all of them would be qualified by obedience, springing from faith, and by the practical divine love. It is a perpetual reminding of the Law of God: “ Bind them as a sign on your hand; fix them as an emblem on your forehead; and write them on the doorpost of your house and on your gates ” (Deut. 6:8, 9). HISTORY OF ITS WRITING According to the Jewish tradition, accepted by the Christian tradition, it was written in the plains of Moab, east of Jericho, east of the River Jordan; by the end of the forty years of wandering in the wilderness. Those talks, whose writing covered about a month of the year 1405 BC, began to be read on the first day of the eleventh month of the fortieth year, after the exodus from the land of Egypt (Deut. 1:3), following the victory over king Sihon of the Amorites, and king Og of Bashan (Deut. 1:4). It is noteworthy that the author of the book of Deuteronomy does not refer to the events prior to the possession of Canaan; does not include anything about the division of the kingdom; about the persecution and affliction by the Philistines; nor about the events mentioned in the book of the Judges. Moreover, the two phrases “ All Israel ,” and “ the portion given to you by 10 God ,” both reveal that the writing of this book conforms to that particular time. And it is also obvious that the two chapters 33 and 34 were written shortly after the departure of Moses from this world. THE KEY OF THIS BOOK The key of this book is the covenant of love and obedience. The word ‘ love’ comes 22 times in this book. As to obedience, as presented by this book, it is a practical response to God’s love for man. Without obedience, man loses the taste of love; As man longs to be loved, he also longs to love; Obedience is a sign of the freedom of human will, that expresses its love in a practical way. In Psalm 103:7, it came: “ He made known His ways to Moses, His acts to the people of Israel .” The children of Israel knew the works of God; yet they did not recognize Him according to the knowledge of a living encounter; Moses, on the other hand, knew God’s ways; namely, through a practical knowledge. This book came as a fruit of this knowledge; combined with an experience of forty years in the wilderness.
Recommended publications
  • Japheth and Balaam

    Japheth and Balaam

    Redemption 304: Further Study on Japheth and Balaam biblestudying.net Brian K. McPherson and Scott McPherson Copyright 2012 Melchizedek (Shem), Japheth, and Balaam Summary of Relevant Information from Genesis Regarding Melchizedek and Abraham This exploratory paper assumes the conclusions of section three of our “Priesthood and the Kinsman Redeemer” study which identifies Melchizedek as Noah’s son Shem. Melchizedek was priest of Jerusalem (Salem) and possibly of the region in general. Shem was granted dominion over all the Canaanites by Noah. Genesis 9:22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. 24 And Noah awoke from his wine, and knew what his younger son had done unto him. 25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. 26 And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. Melchizedek is clearly presented as a king. And Abraham clearly pays tithes or tribute to this king after a victory in battle. Genesis 14:18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. 19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: 20 And blessed be the most high God, which hath delivered thine enemies into thy hand.
  • Expansions on the Book of Deuteronomy

    Expansions on the Book of Deuteronomy

    Expansions on the Book of Deuteronomy Introduction This document comes after the conclusion of another in the same “expansion” format, that is to say, Expansions on the Book of Romans. As noted in the Introduction there as well as in other texts from the Old and New Testaments, the word “expansion” suggests an expanding or fleshing out of the book at hand. It involves taking a certain liberty but at the same time not overstepping its bounds. So how are these bounds to be defined without devolving into fancifulness? It comes down to putting Deuteronomy at the service of lectio divina. That means a slow, deliberate and open-ended reading of the text quite alien to how we read nowadays with the goal of gaining information and then moving on to the next subject as quickly as possible. Lectio expressly has the text at the service of prayer, of disposing the reader to enter God’s presence. And this presence will act as a guide in expanding the text as well as not to overstep its bounds and devolve into personal interpretation. Such is the goal of this document as well as others relative to sacred scripture as posted on this home page. It can’t be stressed enough that without the intent of fostering God’s presence in our lives this and the other “expansion” texts are simply useless. Instead of going through Deuteronomy line by line as with Romans and some other biblical texts already online, the current document deals with each chapter, elaborating not especially on each verse but by taking a more general approach.
  • Notes on Numbers 202 1 Edition Dr

    Notes on Numbers 202 1 Edition Dr

    Notes on Numbers 202 1 Edition Dr. Thomas L. Constable TITLE The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers in the wilderness. The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1—4) and toward the end (ch. 26) of the book. These "numberings" of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers. DATE AND WRITER Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He apparently wrote it late in his life, across the Jordan from the Promised Land, on the Plains of Moab.1 Moses evidently died close to 1406 B.C., since the Exodus happened about 1446 B.C. (1 Kings 6:1), the Israelites were in the wilderness for 40 years (Num. 32:13), and he died shortly before they entered the Promised Land (Deut. 34:5). There are also a few passages that appear to have been added after Moses' time: 12:3; 21:14-15; and 32:34-42. However, it is impossible to say how much later. 1See the commentaries for fuller discussions of these subjects, e.g., Gordon J.
  • The Red Sea (Yam Suph)

    The Red Sea (Yam Suph)

    176 THE RED SEA. more detailed questions cannot claim to have received so decisive an answer as the general question: Have crocodiles existed in Palestine 1 It is possible that with more settled conditions and increasing facilities for the investigation of Palestine questionE, we may yet' obtain evidence that crocodiles still exist, and at the same time add to the exceedingly meagre store of first-hand evidence of those who have seen them. THE RED SEA (YA.II! SD'PH). BY THE LATE JOSEPH OFFORD, M.R.A.S. IN a lecture delivered before the "Institut Egyptien,'' and subse­ quently published under the title of The Ten Plagues and the Passage of the Red Sea, which also forms part of his book From the Garden of Eden to the Crossing of the Jordan, Sir William Willcocks used much of the information supplied in popular writings of Egyptologists upon the subject, including those of the late Dr. Brugsch. From the views of the latter, or perhaps more from his personal knowledge of the Eastern Delta and the Palestirie boundary upon the side of Egypt, Sir William has been led to the theory that the route adopted by Moses for the people, after leaving Egypt, ,was that along the Mediterranean littoral, on the coast road to Gaza, and that the Yam Suph (or "Sea of Weeds,'' or "Reeds") of the Hebrew story in which Pharaoh's army was engulphed, was the Serbonic Marsh in the neighbourhood of Pelusium.1 This was the district in which, according to Diodorus, a similar disaster befell a Persian army.
  • Traditions About Miriam in the Qumran Scrolls

    Traditions About Miriam in the Qumran Scrolls

    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications, Classics and Religious Studies Department Classics and Religious Studies 2003 Traditions about Miriam in the Qumran Scrolls Sidnie White Crawford University of Nebraska-Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/classicsfacpub Part of the Classics Commons Crawford, Sidnie White, "Traditions about Miriam in the Qumran Scrolls" (2003). Faculty Publications, Classics and Religious Studies Department. 97. https://digitalcommons.unl.edu/classicsfacpub/97 This Article is brought to you for free and open access by the Classics and Religious Studies at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications, Classics and Religious Studies Department by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Published in STUDIES IN JEWISH CIVILIZATION, VOLUME 14: WOMEN AND JUDAISM, ed. Leonard J. Greenspoon, Ronald A. Simkins, & Jean Axelrad Cahan (Omaha: Creighton University Press, 2003), pp. 33-44. Traditions about Miriam in the Qumran Scrolls Sidnie White Crawford The literature of Second Temple Judaism (late sixth century BCE to 70 CE) contains many compositions that focus on characters and events known from the biblical texts. The characters or events in these new compositions are developed in various ways: filling in gaps in the biblical account, offering explanations for difficult passages, or simply adding details to the lives of biblical personages to make them fuller and more interesting characters. For example, the work known as Joseph andAseneth focuses on the biblical character Aseneth, the Egyptian wife of Joseph, mentioned only briefly in Gen 41:45, 50.' This work attempts to explain, among other things, how Joseph, the righteous son of Jacob, contracted an exogamous marriage with the daughter of an Egyptian priest.
  • Expansions on Deuteronomy 2.Pdf

    Expansions on Deuteronomy 2.Pdf

    Chapter Twenty 1) "When you go forth to war against your enemies and see horses and chariots and an army larger than your own, you shall not be afraid of them; for the Lord your God is with you who brought you up out of the land of Egypt. 2) And when you draw near to the battle, the priest shall come forward and speak to the people 3) and shall say to them, `Hear, O Israel, you draw near this day to battle against your enemies: let not your heart faint; do not fear or tremble or be in dread of them; 4) for the Lord your God is he that goes with you, to fight for you against your enemies, to give you the victory.' 5) Then the officers shall speak to the people, saying, `What man is there that has built a new house and has not dedicated it? Let him go back to his house lest he die in the battle and another man dedicate it. 6) And what man is there that has planted a vineyard and has not enjoyed its fruit? Let him go back to his house lest he die in the battle and another man enjoy its fruit. 7) And what man is there that has betrothed a wife and has not taken her? Let him go back to his house lest he die in the battle and another man take her.' 8) And the officers shall speak further to the people and say, 'What man is there that is fearful and fainthearted? Let him go back to his house lest the heart of his fellows melt as his heart.' 9) And when the officers have made an end of speaking to the people, then commanders shall be appointed at the head of the people.
  • Deuteronomy 202 1 Edition Dr

    Deuteronomy 202 1 Edition Dr

    Notes on Deuteronomy 202 1 Edition Dr. Thomas L. Constable TITLE The title of this book in the Hebrew Bible was its first two words, 'elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began the same way.1 So the Jewish title gives a strong clue to the literary character of Deuteronomy. The English title comes from a Latinized form of the Septuagint (Greek) translation title. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land, but this is not the case. It came from a mistranslation of a phrase in 17:18. In that passage, God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium, from which "Deuteronomy" is a transliteration. The Book of Deuteronomy is, to some extent, however, a repetition to the new generation of the Law that God gave at Mt. Sinai. For example, about 50 percent of the "Book of the Covenant" (Exod. 20:23— 23:33) is paralleled in Deuteronomy.2 Thus God overruled the translators' error, and gave us a title for the book in English that is appropriate, in view of the contents of the book.3 1Meredith G. Kline, "Deuteronomy," in The Wycliffe Bible Commentary, p.
  • This Week's Audio, Video, and Teaching Notes Are Posted Here

    This Week's Audio, Video, and Teaching Notes Are Posted Here

    This week’s Audio, Video, and Teaching Notes are posted here. Honest to Moses – Law of Love – Class Nine (Remember the Teaching of Moses in His Time; Don’t Add to or Take Away from the Statutes and Rules; First-Person Narratives; Anachronistic Narratives; Love Your Neighbor and the Stranger as Yourself; Give Credit Where Credit is Due; The Torah’s Idea of Love – Commanded Love; Love of and For YHVH; The Law of Love; Abraham My Beloved; The Oneness of YHVH – YHVH is One; Circumcision of the Heart; Love Requires Obedience to the Commandments to Receive the Blessings; Reciprocal Love – It’s a Two-Way Street) July 10, 2021 – Ross Nichols Honest to Moses – Law of Love – Class Nine Audio/Video Links: https://www.youtube.com/watch?v=tdfCCsLotq4 https://unitedisraelworldunion.com/honest-to-moses-law-of-love-class-nine/ Teaching Notes Link: https://unitedisraelworldunion.com/wp- content/uploads/2021/07/2021.7.10-Honest-to-Moses-Law-of-Love-Class-Nine.pdf TODAY’S INTRODUCTION -Welcome to United Israel World Union, this is our Sabbath morning scripture study coming to you live from the United Israel Center in Saint Francisville, Louisiana. Many of you are in your own place today, alone, Shabbat Shalom and thank you for joining us this morning. We need one another to help us go through what the world is going through today. I pray that all of you and the ones that you care for remain healthy today and throughout the coronavirus. -We have currently moved into a new study called “Honest to Moses”, which began May 8, 2021.
  • A Study of the Sin and Death of Moses in Biblical Literature Harry E

    A Study of the Sin and Death of Moses in Biblical Literature Harry E

    Ouachita Baptist University Scholarly Commons @ Ouachita Graduate Theses Archives and Special Collections 1967 A Study of the Sin and Death of Moses in Biblical Literature Harry E. Woodall Ouachita Baptist University Follow this and additional works at: http://scholarlycommons.obu.edu/grad_theses Part of the Biblical Studies Commons, Christianity Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Sociology of Religion Commons Recommended Citation Woodall, Harry E., "A Study of the Sin and Death of Moses in Biblical Literature" (1967). Graduate Theses. 31. http://scholarlycommons.obu.edu/grad_theses/31 This Thesis is brought to you for free and open access by the Archives and Special Collections at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Graduate Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. A STUDY OF THE SIN AND DFATH OF MOSES IN BIBLICAL LITERATURE A Thesis Presented to the Graduate School of Ouachita Baptist University Arkadelphia, Arkansas In Partial Fulfillment of the Requirements for the Degree Master of Arts by Harry E. Woodall August, 1967 A STUDY OF THE SIN AND DFATH OF MOSES IN BIBLICAL LITERATURE APPROVED: I L.t;z -~ >tuJ.!uJr) Major rofessor iv CHAPTER PAGE The Devil's Claim of Moses in Jude ••••• 42 A Critical Review of Jude • • • • • • • • 42 The Purpose of Jude • • • • • • • • • • • 47 The Interpretation of Jude 9 • • • • • • • 47 The Appearance of Moses to Christ in Mark • 49 Witness of the Other Passages • • • • • • 50 General Background of the Transfiguration 51 A Critical Analysis of the Transfiguration • • • • • • • • • • • • 52 Interpretation of the Transfiguration • • 58 Moses and Elijah in the Transfiguration • 60 A Belief in the Return of Moses • • • • • 64 Moses as a Heavenly Being • • • • • • • • 64 A New Testament Theology of Moses •••• 65 Moses in Extra-Biblical Literature •••• 67 IV.
  • Table of Contents

    Table of Contents

    TABLE OF CONTENTS Brief Explanation of the Resources Used in the “You Can Understand the Bible” Commentary Series........................................ i Brief Definitions of Hebrew Grammatical Forms Which Impact Exegesis........... iii Abbreviations Used in This Commentary.................................... ix A Word From the Author: How This Commentary Can Help You................. xi A Guide to Good Bible Reading: A Personal Search for Verifiable Truth .......... xiii Introduction to Deuteronomy ...........................................1 Deuteronomy 1 ......................................................8 Deuteronomy 2 .....................................................39 Deuteronomy 3 .....................................................52 Deuteronomy 4 .....................................................61 Deuteronomy 5 .....................................................83 Deuteronomy 6 .....................................................98 Deuteronomy 7 ....................................................107 Deuteronomy 8 ....................................................117 Deuteronomy 9 ....................................................125 Deuteronomy 10 ...................................................133 Deuteronomy 11 ...................................................140 Deuteronomy 12 ...................................................148 Deuteronomy 13 ...................................................158 Deuteronomy 14 ...................................................169 Deuteronomy 15 ...................................................179
  • Outline of the Book of Numbers “Wherefore Then Were Ye Not Afraid to Speak Against My Servant, Against Moses ?” (Numb

    Outline of the Book of Numbers “Wherefore Then Were Ye Not Afraid to Speak Against My Servant, Against Moses ?” (Numb

    Outline of the Book of Numbers “wherefore then were ye not afraid to speak against my servant, against Moses ?” (Numb. 12:8b). Overview of Genesis The book of Genesis covers a span of approximately 2,450 years. The word “Genesis” means “origin” (Smith’s Bible Dictionary pp. 211). Genesis gives the origins of creation, sin, and death in the first three chapters. A history of mankind is examined in the book with great emphasis being placed upon future redemption through Jesus and the development of various characters. The promised seed of Genesis 3:15 is the theme of the entire book. The promised seed is mentioned again in Genesis 12:1-4; 22:18; and 49:10. This promised seed is identified as Jesus Christ at Galatians 3:8, 16. Matthew records, “ And she shall bring forth a son; and thou shalt call his name Jesus; for it is he that shall save his people from their sins ” (Matt. 1:21). Overview of Exodus The book of Exodus covers a span of approximately 360 years from the death of Joseph (Ex. 1:6) to the erecting of the tabernacle in the wilderness of Sinai (Ex. 40:1ff). The name “ Exodus ” means “a going out, a marching out, military expedition... a way out, outlet” (LS 275). Exodus records the Hebrews (descendants of Abraham, Isaac, and Jacob) mass exit out of Egypt by the help of God. God’s mercy and care for His people appears to be the theme of the book (cf. Ex. 19:4). Overview of Leviticus Leviticus is the third book in the Bible and set at a time when man’s history had spanned approximately 2,800 years.
  • Reviewing the Journey: Numbers 33

    Reviewing the Journey: Numbers 33

    Reviewing the Journey: Numbers 33 במדבר ל״ג:א׳-ב׳ Numbers 33:1-2 .1 These were the marches of the Israelites ֜ ֵא ֶלּה ַמ ְס ֵ֣עי ְב ֵנֽי־יִ ְשׂ ָר ֗ ֵאל ֲא ֶ֥שׁר יָ ְצ ֛אוּ ֵמ ֶ֥א ֶרץ ,who started out from the land of Egypt ִמ ְצ ַ֖ריִם ְל ִצ ְבא ֹ ָ֑תם ְבּיַד־מ ֹ ֶ֖שׁה וְאַ ֲה ֽר ֹן׃ וַיִּ ְכ ֨תּ ֹב troop by troop, in the charge of Moses and מ ֹ ֜ ֶשׁה ֶאת־מוֹ ָצ ֵאי ֶ֛הם ְל ַמ ְס ֵעי ֶ֖הם ַעל־ ִ֣פּי ה' Aaron. Moses recorded the starting points of וְ ֵ֥א ֶלּה ַמ ְס ֵעי ֶ֖הם ְלמוֹ ָצ ֵאי ֶ ֽהם׃ their various marches as directed by the LORD. Their marches, by starting points, were as follows: רש"י על במדבר ל״ג:א׳ Rashi on Numbers 33:1 .2 (א) אלה מסעי. ָל ָמּה נִ ְכ ְתּבוּ ַה ַמּ ָסּעוֹת THESE ARE THE JOURNEYS אלה מסעי (1) ַה ָלּלוּ? ְלהוֹ ִדי ַע ֲח ָס ָדיו ֶשׁל ָמקוֹם, ֶשׁאַ ַע" ִפּ — [STAGES) [OF THE CHILDREN OF ISRAEL) ֶשׁ ָגּ ַזר ֲע ֵלי ֶהם ְל ַט ְל ְט ַלם וְ ַל ֲהנִי ָעם ַבּ ִמּ ְד ָבּר, Why are these stations recorded here? In א ת ֹא ַמר ֶשׁ ָהיוּ נָ ִעים וּ ְמ ֻט ְל ָט ִלים ִמ ַמּ ָסּע order to make known the loving acts of the Omnipresent: that although He had decreed ְל ַמ ָסּע ָכּל אַ ְר ָבּ ִעים ָשׁנָה וְא ָהיְ ָתה ָל ֶהם against them to make them move about and ְמנוּ ָחה, ֶשׁ ֲה ֵרי ֵאין ָכּאן ֶא ָלּא אַ ְר ָבּ ִעים וּ ְשׁ ַתּיִם wander in the wilderness, you should not ַמ ָסּעוֹת, ֵצא ֵמ ֶהם י"ד ֶשׁ ֻכּ ָלּם ָהיוּ ְבּ ָשׁנָה think that they wandered and moved about ִראשׁוֹנָה קֹ ֶדם ְגּ ֵז ָרה, ִמ ֶשּׁנָּ ְסעוּ ֵמ ַר ְע ְמ ֵסס ַעד without cessation from one station to ֶשׁ ָבּאוּ ְל ִר ְת ָמה ֶשׁ ִמּ ָשּׁם נִ ְשׁ ַתּ ְלּחוּ ְמ ַר ְגּ ִלים, another station all the forty years, and that ֶשׁנֶּ ֱא ַמר "וְאַ ַחר נָ ְסעוּ ָה ָעם ֵמ ֲח ֵצרוֹת" וְגוֹ' they had no rest, for you see that there are here only forty-two stages.