The Journey's of the sons of Israel

I remember the kindness of your youth, the love of your bridal days, that you followed Me into the wilderness, to a land where nothing grows.[1]

On HaShem’s instructions the Children of Israel would travel; and on HaShem’s instructions they would camp; the whole time that the cloud stayed over the Mishkan they would remain encamped. And when the cloud stayed a long time over the Mishkan, the Children of Israel would keep HaShem’s restriction and not travel.[2]

In this study I would like to understand the journeys of the Bne Israel and enumerated in parashat Masei - Bamidbar (Numbers) 33. In the annual Torah cycle this parasha is normally read during ther three weeks between Tammuz 17 and Tisha B’Av. In the triennial Torah cycle this parasha is read near the beginning of Adar and near the middle of Av.

As we study this fantastic section, we shall see that this was not only the journey of that generation, but the journey of the last generation as well. These are the stages of our redemption! Rabbenu Bachya explains that during the final redemption many Jews will go out in the desert and pass through these places, and HaShem will sustain them and direct them as He did for the Israelites in the desert. The double mentioning of “their starting points”, in verses one and three, is an allusion to the two Exoduses, first from the Egyptian exile, and then the final exile.

Why did the Torah record this boring list of forty-two places where the Bne Israel camped in the wildwerness? The Midrash tells us one of the purposes for the recording of these journeys in the Torah:

Midrash Rabbah - Numbers XXIII:1 The Holy One, blessed be He, said to Israel: 'During all those forty years that you spent in the wilderness I did not make it necessary for you to escape, but I cast your enemies down before you by merely being with you. Nay, more! There were numerous snakes, fiery serpents, and scorpions there’; as it says, The... wilderness, wherein were serpents, fiery serpents, and scorpions (Deut. VIII, 15) ‘yet I did not allow them to harm you.’ For this reason the Holy One, blessed be He, said to Moses: ' Write down the stages by which Israel journeyed in the wilderness, in order that they shall know what miracles I wrought for them.’

The Midrash goes on to tell us another reason for recording these journeys in the Torah:

Midrash Rabbah - Numbers XXIII:3 THESE ARE THE STAGES (XXXIII, 1). It is like the case of a king whose son was ill. He took him to a certain place to cure him. On their return journey his father began to recount all the stages, saying: ‘Here we slept; here we cooled ourselves; here you had a headache.’ So the Holy One, blessed be He, said to Moses: ‘Recount to them all the places where they provoked Me.’ Consequently it says, THESE ARE THE STAGES, etc.

Rashi also provides us with the reason for recording these journeys in the Torah:

Why were these journeys recorded? To make the Omnipresent's benevolence known. For, although He decreed to move them about and cause them to wander in the wilderness, do not say that they wandered and were moved about from journey to journey all forty years, and had no rest--- for there are only forty two journeys here. Subtract fourteen, all of which took place during the first year, before the decree, from their journey from Rameses until they reached Rithmah, from where the spies were dispatched, as it is said, "after, the people journeyed from Chatzeroth, etc. Send, for yourself, men, etc.," and here it says, "they journeyed from Chatzeroth and camped at Rismah," you learn that it was in the desert of Paran. Exclude, further, from there, eight journeys which took place after Aharon's death, from Mount Hor to the plains of Moav, during the fortieth year, it is found that, throughout the thirty eight years, they took only twenty journeys. This is from R' Moshe [Hadarshan]'s commentary.

The fact that the Midrash records more than one reason for recording the journeys and Rashi tells us a third reason, suggests that there is more to these journeys than meets the eye. Further, we need to ask another similar question: What is the reason for these forty-two stops in the desert? There is a mystical concept that the purpose of these encampments was for the Children of Israel to release and gather the sparks of holiness which are trapped in the desert's emptiness. Each of these stopping places correspond to a letter of HaShem's forty-two letter Name (The first forty-two letters of the Torah), and so by gathering the sparks from each place a little more of HaShem's Name, His recognition in the world, is revealed.

Three thousand years later, the Jewish People are still journeying, a hundred years here, two hundred there. On their journeys through Spain, England, China and America, etc., the Jewish People "extract" and redeem the sparks of holiness which are trapped throughout the world. When this process is complete, Mashiach will gather all the Jewish People to the land of Israel and HaShem will be revealed to be the One True G-d. "On that day, HaShem will be One, and His Name, One".[3]

The whole trip the Bne of Israel take from Mitzrayim (Egypt) to the Promised Land is understood spiritually as a metaphor for the journey that we all take from leaving the straits of the birth canal, to the many years of our life that we spend trying to do the right thing (traveling in the desert and messing up for forty years), to the moment of our own death (The Promised Land).

Each Jew's life may be analyzed in terms of these forty-two journeys of Bne Israel from Egypt to Israel. In other words, it is possible to identify each person's journey through life with the forty-two stages of the journey described in this chapter.

Bamidbar (Numbers) 33:1-2 "These are the journeys of Bne Israel who went forth from the land of Egypt according to their legions under the hand of Moshe and Aharon. Moshe wrote motza'aihem / their goings- forth le'masai'hem / according to their journeys . . . and these are masai'hem / their journeys le'motza'aihem / according to their goings-forth."

R' Shlomo Halberstam z"l (the "Bobover Rebbe”) asks: What is added by "motza'aihem / their goings-forth"? The main focus of the parasha appears to be on Bne Israel's journeys! Also, what is added by mentioning that Bne Israel went forth from Egypt? Surely we already know this! Finally, why is the order of the words reversed, first "motza'aihem / their goings-forth le'masai'hem / according to their journeys" and then "masai'hem / their journeys le'motza'aihem / according to their goings-forth"?

Our parasha alludes to all of the major exiles that Bne Israel were destined to undergo in their history: The initial letters of "Eleh masei Bne Israel" / "These are the journeys of Bne Israel" allude to the four exiles of the Jewish people: alef-Edom (Rome - our current exile); mem-Madai (Persia); bet-Bavel (Babylon); and yud-Yavan (Greece). But the verse also alludes to our redemption.

In light of all of the above, we can answer the questions we posed, says R' Halberstam. The word "motza'aihem / their goings- forth" alludes to the future "goings-forth" of Bne Israel, i.e., our future redemptions. The placement of "masai'hem / their journeys" before "le'motza'aihem / according to their goings-forth" alludes to the fact that our constant travels in exile hasten the eventual "going-forth." And, lest one lose faith in the redemption because of our suffering, Moshe mentioned that Bne Israel already went forth from Egypt. Surely, then, we will be redeemed again.[4]

And these are their journeys according to their starting places (Num.33:2) The Hebrew word for starting places or departures (motza'eihem) comes from the same root as descendants, alluding to the future redemption and the ingathering of the exiles that will occur in the Messianic era. At that time, all forty-two journeys made by the Children of Israel in the desert will be duplicated by the Jewish people as they make their way back to the Land of Israel.[5]

Sefat Emet, a great Chassidic master explains, that each of these forty-two places offered its unique challenges to the Jewish people. In each place, the Jewish people were afforded the opportunity to accomplish a specific tikkun, a spiritual "repair". Furthermore, the Sefat Emet observes, the Torah juxtaposes the listing of these encampments to a reference to the Jewish people's leaving Egypt. This was to indicate, he explains, that just as the Israelites' leaving Egypt had eternal consequences for the Jewish people, so the challenges that the Jewish people met at their forty-two encampments also greatly impacted Jewish history. Ultimately, the Sefat Emet writes we all have various stations, good and bad, we travel through on our journeys through life. Each has its purposes and challenges that can help us ultimately achieve the tikkunim, the repairs we must accomplish on our souls.

Abarbanel teaches that since most of the place names here occur nowhere else in the Tanach (Old Testament), it appears that they were given by the Israelites to commemorate specific events.

Rabbenu Bachya explains, that the Israelites' existence in the desert was, for the most part, sedentary. Some twenty-two of their forty-two encampments in the wilderness were established in the first and last of the forty years and of the remaining thirty-eight years, half of them, some nineteen years, were spent in one place, Kadesh, which means “a holy one”.

The forty-two journeys, therefore, relate to forty-two states of leaving Mitzrayim (personal or national restrictions and confinements), before we reach the true and ultimate freedom of Jericho, the Messianic redemption.

These stages are not only a record of the past, but also an allusion to the future exiles and the ultimate redemption through Mashiach.

In the Torah's listing of all forty-two campsites, this is the first time that we ever heard of many of these places. Just like we tell a story by citing the highlights, the various narratives we have read from the time Bne Israel left Egypt up until now has been a recounting of highlights. If no grand transcending event took place then there was no need to mention it in the first place. Why does the Torah list all the camp sites now? Assuming that there are no wasted words in Torah, and that every word has a meaning, how do we derive meaning from this list?

HaShem has many names. Among the shorter names that HaShem has is two lettered Hebrew name Eil (Aleph Lamed) or Adonai (yod hay vav hay). According to the Mystics, Adonai (spelled with the letters Yod Yod) is really the entire Hebrew alphabet twice. Each letter Yod embodies the entire alphabet, hence the number forty-two (two times 21). These forty-two camp sites are synonymous with Bne Israel's forty-two stages of spiritual development, spiritual awareness and getting to know HaShem. Each location was another opportunity for Bne Israel to grow spiritually. For example, the 19^th century European commentator, The Chatam Sofer explained that when Bne Israel, traveled to and camped at Kovrot Hataiva (literally "burial of desire"), they learned to confront the animalistic desires that are part of being human. By recognizing and confronting these desires, we acknowledge our human-ness and our continued striving towards holiness. When Bne Israel traveled to and camped at Chatzerot (literally "courtyards"). Bne Israel learned that this ephemeral world was merely a courtyard to Olam HaBa, the World to Come. This journey was not merely a physical journal of packing up camp and shlepping to the next truck stop. This was a spiritual journey where Bne Israel grew and learned to incorporate the spiritual into the physical world and into their collective consciousness.

It is no coincidence that the annual Parashat Masei coincides every year with the three weeks of mourning (for the Temple) between Tammuz 17 and Av 9, for these are the Torah portions of exile.

Journeys 1 through 11 were in the first year following the Exodus, journeys 32-42 in the fortieth year, meaning that there were nineteen journeys in the intervening thirty-eight years. According to the Midrash, 19 of these 38 years were spent in Kadesh, and the other 19 wandering through the desert.

Rabbenu Bachya tells us that “All the predictions of our prophets concerning the redemption of the future clearly indicates that this redemption will largely reflect earlier redemptions. The more we know about the redemption from Egypt, etc., the better we can picture how the redemption of the future will develop.”

The Baal Shem Tov teaches that the forty-two journeys in the wilderness – from Egypt to Israel – reflect the forty-two journeys or phases that each person experiences throughout life. “These are the journeys of the Israelites, who had left Egypt” on the way to the Promised Land: All the forty-two journeys are about freeing ourselves and transcending the constraints and limitations (Mitzrayim) of our material existence which conceals the Divine, subduing and sublimating the harsh “wilderness” of selfish existence, and discovering the “Promised Land” – a life of harmony between body and soul.

These forty-two journeys allow us to align our lives to the compass a higher rhythm, as defined by the forty-two journeys in the Torah, and actually create a strategy that rides and taps into these rhythms.

Read By One Reader[6]

“Our sages provide a hint regarding the great things comprehended by this listing of the stopping stations by pointing out that the total of forty-two journeys counted correspond to the Explicit Name. The Torah begins with this Name - from "In the beginning..." (Genesis 1:1) to "which God created to make" (Genesis 2:3), six letters for each of the seven days of the creation, and it ends with His Name, thus linking the conclusion of the Torah to its beginning, by means of the Holy Name.”[7]

The fourteenth century Hakham David ben Yosef Abudraham[8] pointed out that the entire Song at the Sea,[9] the entire Ten Commandments,[10] and the listing of the forty-two camping places[11] must be read in their entirety, without being subdivided to accommodate several aliyot. The forty-two camping places were read in their entirety because it is symbolic of the Divine Name comprised of forty-two letters.

For this reason, the Reader may not break up the reading containing this listing of the stops; he must include them all in one reading when an individual is called up to the Torah.[12]

Y Y Y

Annual Torah Cycle readings for Bamidbar chapter 33:

Torah: Bamidbar 33:1 – 36:13

Haftarah: Yerimiyahu 2:4-28; 3:4

[Yerimiyahu 2:4-28; 4:1-2]

The triennial Torah cycle readings for Bamidbar chapter 33:

Torah: Bamidbar 33:1-56

Ashlamatah: Yeshayahu 11:16 – 12:6; 14:1-2

Tehillim: Tehillim 106:19-27

Matitiyahu: 25:1-13

Y Y Y

The following table and map gives a list of the forty-two stops:

#	Camp	Meaning	Strong’s #	Strong’s Definition
1	Succoth - סכת	Temporary Shelters	5523	Booths
2	Etham - אתם	Contemplation	0864	With them: their plowshare
3	Pi Hahiroth - החירת פי	Mouth of Freedom	6367	Place where sedge grows
4	Marah - מרה	Bitterness	4785	Bitter
5	Elim - אילם	Mighty men, Trees, Rams	0362	Palms (plural of “ram”)
6	Reed Sea - סוף ים	Reed Sea	3220 / 5488	Sea of Reeds
7	Sin - סין	Desert of Clay	5512	Thorn or Clay
8	Dophkah - דפקה	Attack	1850	Knocking
9	Alush - אלוש	Wild	0442	I will knead (bread)
10	Rephidim - רפידם	Weakness	7508	Rests or Stays or Resting Places
11	Desert of Sinai - סיני מדבר	Hatred	5514	Thorny
12	Kibroth Hattaavah - התאוה קברת	Graves of Craving	6914	Graves of Lust
13	Chazeroth - חצרת	Courtyard	2698	Settlement
14	Rithmah - רתמה	Smoldering	7575	Heath
15	Rimmon Perez - פרץ רמן	Spreading Pomegranate Tree	7428	Pomegranate of the breach
16	Livnah - לבנה	White Brick	3841	Pavement
17	Rissah - רסה	Well Stpped Up With Stones	7446	Ruin
18	Kehelathah - קהלתה	Assembly	6954	Assembly
19	Shapher - הר־שפר	Beautiful	8234	Beauty
20	Haradah - חרדה	Terror	2732	Fear
21	Makheloth - מקהלת	Assemblies	4722	Place of Assembly
22	Tahath - תחת	Bottom	8480	The Under Part
23	Terah - תרח	Ibex	8646	Delay
24	Mithcah - מתקה	Sweet Delight	4987	Sweetness
25	Chashmonah - חשמנה	Fruitfulness	2832	Fatness
26	Moseroth - מסרות	Correction	4149	Bonds
27	Bene Yaakan - יעקן בני	Wise Son	1142	Sons of Twisting
28	Char Haggidgad - הגדגד חר	Hole of the Cleft	2735	Cavern of the Gidgad
29	Yotvathah - יטבתה	Pleasantness	3193	Pleasantness
30	Avronah - עברנה	Transitional	5684	Passage
31	Etzion Geber - גבר עצין	Giant’s Backbone	6100	Backbone of a Man
32	Kadesh (Rekem) - קדש	Sanctuary	6946	Holy
33	Hor - הר ההר	Mountain	2023	Mountain
34	Tzalmonah - צלמנה	Shadiness	6758	Shady
35	Punon - פונן	Perplexity	6325	Darkness
36	Oboth - אבת	Necromancer	088	Waterskins
37	Iye Abarim - העברים עיי	Cover In Copulation	5863	Ruins
38	Divon Gad - גד דיבן	Sorrowing Overcomers	1769	Wasting Troop
39	Almon Diblathaim – דבלתימה עלמן	Cake of Pressed Figs	5963	Concealing the Two Cakes
40	Abarim - הרי העברים	Regions Beyond	5682	Region Beyond
41	Moab - ערבת מואב	Mother’s Father	4124	Of His Father
42	Beth Jeshimoth - הישמת בית	House of The Desolaton	1020	House of The Desolation 207 words

#	Camp	To	From	Shema
1	Succoth - סכת	בסכת	מסכת	ואהבת
2	Etham - אתם	באתם	מאתם	את
3	Pi Hahiroth - החירת פי	על־פי החירת	מפני החירת	יהוה
4	Marah - מרה	במרה	ממרה	אלהיך
5	Elim - אילם	ובאילם	מאילם	בכל
6	Reed Sea - סוף ים	על־ים־סוף	מים־סוף	לבבך
7	Sin - מדבר־סין	במדבר־סין	ממדבר־סין	ובכל
8	Dophkah - דפקה	בדפקה	מדפקה	נפשך
9	Alush - אלוש	באלוש	מאלוש	ובכל
10	Rephidim - רפידם	ברפידם	מרפידם	מאדך
11	Desert of Sinai - סיני מדבר	במדבר סיני	ממדבר סיני	והיו
12	Kibroth Hattaavah - התאוה קברת	בקברת התאוה	מקברת התאוה	הדברים
13	Chazeroth - חצרת	בחצרת	מחצרת	האלה
14	Rithmah - רתמה	ברתמה	מרתמה	אשר
15	Rimmon Perez - פרץ רמן	ברמן פרץ	מרמן פרץ	אנכי
16	Livnah - לבנה	בלבנה	מלבנה	יצוך
17	Rissah - רסה	ברסה	מרסה	היום
18	Kehelathah - קהלתה	בקהלתה	מקהלתה	על
19	Shapher - הר־שפר	בהר־שפר	מהר־שפר	לבבך
20	Haradah - חרדה	בחרדה	מחרדה	ושננתם
21	Makheloth - מקהלת	במקהלת	ממקהלת	לבניך
22	Tahath - תחת	בתחת	מתחת	ךדברת
23	Terah - תרח	בתרח	מתרח	בם
24	Mithcah - מתקה	במתקה	ממתקה	בשבתך
25	Chashmonah - חשמנה	בחשמנה	מחשמנה	בביתך
26	Moseroth - מסרות	במסרות	ממסרות	ובלכתך
27	Bene Yaakan - יעקן בני	בבני יעקן	מבני יעקן	בדרך
28	Char Haggidgad - הגדגד חר	בחר הגדגד	מחר הגדגד	ובשכבך
29	Yotvathah - יטבתה	ביטבתה	מיטבתה	ובקומך
30	Avronah - עברנה	בעברנה	מעברנה	וקשרתם
31	Etzion Geber - גבר עצין	בעצין גבר	מעצין גבר	לאות
32	Kadesh (Rekem) - קדש	במדבר־צן הוא קדש	מקדש	על
33	Hor - הר ההר	בהר ההר	מהר ההר	ידך
34	Tzalmonah - צלמנה	בצלמנה	מצלמנה	והיו
35	Punon - פונן	בפונן	מפונן	לטטפת
36	Oboth - אבת	באבת	מאבת	בין
37	Iye Abarim - העברים עיי	בעיי העברים	מעיי העברים	עיניך
38	Divon Gad - גד דיבן	בדיבן גד	מדיבן גד	וכתבתם
39	Almon Diblathaim - דבלתימה עלמן	בעלמן דבלתימה	מעלמן דבלתימה	על
40	Abarim - הרי העברים	בהרי העברים	מהרי העברים	מזזות
41	Moab - ערבת מואב	בערבת מואב		ביתך
42	Beth Jeshimoth - הישמת בית		מבית הישמת	ובשעריך

From The Living Torah, by Aryeh Kaplan:

The first fourteen journeys take the Bne Israel from Mitzrayim to the southern border of Eretz Israel where the spies are sent out.

Succoth - סכת

Etham - אתם

Pi Hahiroth - החירת פי

Marah - מרה

Elim - אילם

Reed Sea - סוף ים

Sin - סין

Dophkah - דפקה

Alush - אלוש

Rephidim - רפידם

Desert of Sinai - סיני מדבר

Kibroth Hattaavah - התאוה קברת

Chazeroth - חצרת

Rithmah - רתמה

The next fourteen journeys take us away from eretz Israel. This analogous to going into exile.

Rimmon Perez - פרץ רמן

Livnah - לבנה

Rissah - רסה

Kehelathah - קהלתה

Shapher - שפר

Haradah - חרדה

Makheloth - מקהלת

Tahath - תחת

Terah - תרח

Mithcah - מתקה

Chashmonah - חשמנה

Moseroth - מסרות

Bene Jaakan - יעקן בני

Char Haggidgad - הגדגד חר

In this last set of fourteen journeys we are on our final approach to Eretz Israel – Gan Eden.

Yotvathah - יטבתה

Avronah - עברנה

Etzion Geber - גבר עצין

Kadesh (Rekem) - קדש

Hor - הר

Tzalmonah - צלמנה

Punon - פונן

Oboth - אבת

Iye Abarim - העברים עיי

Divon Gad - גד דיבן

Almon Diblathaim - דבלתימה עלמן

Abarim - עברים

Moab - מואב

Beth Jeshimoth - הישמת בית

Bamidbar (Numbers) 33:1-2 These are the stages in the journey of the children of the one who will rule as G-d (Israelites) when they came out of the Constricted Place (Egypt[13]) by divisions under the leadership of the one who was Drawn Out of Water[14] (Moshe) and the Light Bringer[15] (Aaron). At HaShem's command the one who was Drawn Out of Water (Moshe) recorded the stages in their journey. This is their journey by stages:

Bamidbar (Numbers) 33:3 And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. 4 For the Egyptians buried all their firstborn, which HaShem had smitten among them: upon their gods also HaShem executed judgments. 5 And the children of Israel removed from Rameses, and pitched in Succoth.

“Ve’eleh (these) are the stages of the People of Israel when they went forth out of the land of Egypt”. The Gematria of Ve’eleh – these, is forty-two, and there are forty-two stages in the journeying of Israel through the wilderness on their way to the Promised Land.

Bamidbar (Numbers) 33:3 The children of the one who will rule as G-d (Israelites[16]) set out from the treasure city - Born of Ra[17] – Son of the Sun[18] (Rameses[19]) on the fifteenth day of the first month[20] (the first day of the Feast of unleavened bread – It became the first month BECAUSE of this event.), the day after the Passover. They marched out boldly[21] in full view of all the Constricted ones (Egyptians), Who were burying all their firstborn[22], whom HaShem had struck down among them; for HaShem had brought judgment on their G-ds[23]. The children of the one who will rule as G-d (Israelites) left the treasure city - born of Ra (Rameses[24]) and camped at the place of shelters (Succoth camp #1). - Nisan 15, 2448. [25]

1. It was here that the Israelites first experienced happiness for their miraculous redemption.

QUESTION: Why does it repeat that they journeyed from Ramses, only mentioning the encampment in Succoth the second time?

ANSWER: Describing HaShem's loving care of the Jewish people, the Torah says, "You have seen what I did to Egypt and that I carried you on eagles' wings and brought you to Me" (Shemot 19:4). What did HaShem mean when He said "And brought you to me"?

According to Targum Yonatan ben Uziel, on the night of Pesach when the Jews were to eat their Pesach-offering, HaShem took them on clouds from Ramses and brought them to Mount Moriah, where the Bet HaMikdash was to be built, and there they ate their Pesach-offering. Immediately afterwards, He returned them to Egypt and the following morning they left Ramses.

Consequently, the Jews journeyed twice from Ramses. The first was a short trip, after which they immediately returned to Egypt, and after the second departure from Ramses, they encamped in Succoth.

1. It was here that the Israelites were first protected by the clouds of Glory. - Targum Yonathan

Targum Pseudo Jonathan for B’midbar (Numbers) 33:5. And the sons of Israel went forth from Pelusin, and encamped in Sukkoth, a place where they were protected by seven glorious clouds.

Targum Pseudo Jonathan Exodus 13:20 And they journeyed from Succoth, the place where they had been covered with the clouds of glory, and sojourned in Ethan, which is on the side of the desert.

Y Y Y

Bamidbar (Numbers) 33:6 They left the place of Temporary Shelters (Succoth) and camped at "From them, or Their plowshare" - Contemplation[26] (Etham[27] camp #2), on the edge of the desert.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:6. And they removed from Sukkoth, and encamped in Etham, on the side of the wilderness.

Y Y Y

Bamidbar (Numbers) 33:7 They left "From them, or Their plowshare" - Contemplation (Etham), turned back to the Mouth of Freedom[28] - Redemption – Freedom Valley[29] (Pi Hahiroth camp #3), to the east of the Lord of the North[30] (Baal Zephon), and camped near the Tower[31] (Migdol).

1. while the Jewish people escaped from a place the Torah refers to as "Pi Cheirot" (Shemot (Exodus) 14:2), the Mouth of (or valley) Freedom. And to where did we escape after the spectacular annihilation of the most powerful army in the world? The "midbar" (desert) which, with a slight vowel change spells the word, "medabehr," which means, "speaking."

Targum Pseudo Jonathan for B’midbar (Numbers) 33:7 They removed from Etham, and returned unto Pumey Hiratha, which lie in front of the idol of Zephon, and encamped before Migdol. [JERUSALEM. And removing from Etham. they returned to the caravansaries of Hiratha, which are in front of the idols.]

Targum Pseudo Jonathan for Shemot (Exodus) 14:2. Speak to the sons of Israel, that they return back, and encamp before the Mouths of Hiratha, as they lie, created after the manner (likeness) of the children of men, male and female, and their eyes open to them: it is the place of Tanes, which is between Migdol and the sea, before the idol Zephon (Typhon), that is left of all the idols of Mizraim. For the Mizraee will say, More excellent is Baal Zephon than all idols, because it is left, and not smitten; and therefore will they come to worship it, and will find that you are encamped near unto it, on the border of the sea.

[JERUSALEM. And they will return and encamp before the caravansaries of Hiratha, between Migdol and the sea, before the idol of Zephon, you will encamp over against it.]

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Bamidbar (Numbers) 33:8 They left the mouth of the gorges - Freedom Valley[32] (Pi Hahiroth) and passed through the sea into the desert, and when they had traveled for three days in the Desert "from them" (Etham), they camped at the place of Bitterness (Marah camp #4).

1. They crossed the Red Sea on Nisan 21, 2448.[33]

2. The water was bitter at Marah - Shemot (Exodus) 15:23. Nisan 24, 2448[34]

3. The Lord made a decree and law for them, there He tested them, at Marah - Shemot (Exodus) 15:25. There is an opinion that the command to observe the Sabbath was given here.

Shemot (Exodus) 15:22 And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. 23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah. {That is, Bitterness.} 24 And the people murmured against Moses, saying: ‘What shall we drink?’ 25 And he cried unto HaShem; and HaShem taught him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordinance, and there He proved them; 26 and He said: ‘If thou wilt diligently hearken to the voice of HaShem thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am HaShem that healeth thee.’

Shabbath 87b [In respect] of their encamping. R. Aha b. Jacob said: [In respect] of their journeying. Now, they disagree about [the precept of] the Sabbath [as communicated to them at at Marah, for it is written, [Observe the Sabbath day ... ] as the Lord my God commanded thee, whereon Rab Judah commented in Rab's name: As he commanded thee at Marah. One Master holds: They were commanded concerning the Sabbath [in general], but not concerning tehumin[35]. Whilst the other Master holds: They were commanded concerning tehumin too.

Sanhedrin 56b ‘Social laws.’ Were then the children of Noah bidden to observe these? Surely it has been taught: The Israelites were given ten precepts at Marah, seven of which had already been accepted by the children of Noah, to which were added at Marah social laws ,the Sabbath, and honouring one's parents; ‘Social laws,’ for it is written, There [sc. at Marah] he made for them a statute and an ordinance; ‘the Sabbath and honouring one's parents’. for it is written, As the Lord thy God commanded thee! — R. Nahman replied in the name of Rabbah b. Abbuha: The addition at Marah was only in respect of an assembly, witnesses, and formal admonition. If so, why say ‘to which were added social laws’? — But Raba replied thus: The addition was only in respect of the laws of fines. But even so, should it not have been said, ‘additions were made in the social laws’? — But R. Aha b. Jacob answered thus: The Baraitha informs us that they were commanded to set up law courts in every district and town. But were not the sons of Noah likewise commanded to do this? Surely it has been taught: Just as the Israelites were ordered to set up law courts in every district and town, so were the sons of Noah likewise enjoined to set up law courts in every district and town! — But Raba answered thus: The author of this Baraitha [which states that social laws were added at Marah] is a Tanna of the School of Manasseh, who omitted social laws and blasphemy [from the list of Noachian precepts] and substituted emasculation and the forbidden mixture [in plants, ploughing. etc.]. For a Tanna of the School of Manasseh taught: The sons of Noah were given seven precepts. viz., [prohibition of] idolatry, adultery, murder, robbery, flesh cut from a living animal, emasculation and forbidden mixtures. R. Judah said: Adam was prohibited idolatry only, for it is written, And the Lord God commanded Adam. R. Judah b. Bathyra maintained: He was forbidden blasphemy too. Some add social laws. With whom does the following statement of Rab Judah in the name of Rab agree: viz., [God said to Adam,] I am God, do not curse Me; l am God, do not exchange Me for another; I am God, let My fear be upon you? — This agrees with the last mentioned [who adds social laws to the list].

Horayoth 8b From the day that the Lord gave commandments, and onward throughout your generations;1 which is the commandment that was spoken at the very beginning? Surely it is that of idolatry. But did not a Master state that Israel was given ten commandments at Marah! — But the best proof is that given at first.

Rashi says that "at Marah theBne Israel were given a few of the sections of the Torah, so that they be involved in them." The term sheyit'asku, "to be involved," implies an intellectual pursuit, and not necessarily a behavioral commitment. This follows the teaching in the Talmud that Marah is the source upon which public reading of the Torah is based:

Baba Kamma 82a ‘That the law be read [publicly] on Mondays and Thursdays.’ But was this ordained by Ezra? Was this not ordained even before him? For it was taught: ‘And they went three days in the wilderness and found no water, upon which those who expound verses metaphorically said: water means nothing but Torah, as it says: Ho, everyone that thirsteth come ye for water. It thus means that as they went three days without Torah they immediately became exhausted. The prophets among them thereupon rose and enacted that they should publicly read the law on Sabbath, make a break on Sunday, read again on Monday, make a break again on Tuesday and Wednesday, read again on Thursday and then make a break on Friday so that they should not be kept for three days without Torah.’

And they went three days in the wilderness and found no water, upon which those who expound verses metaphorically said: Water means nothing but Torah, as it says: Everyone that thirsts, come for water (Isaiah 55:1). It thus means that as they went three days without Torah they immediately became exhausted. The prophets among them thereupon rose and enacted that they should publicly read the law on Shabbat, make a break on Sunday, read again on Monday, make a break again on Tuesday and Wednesday, read again on Thursday and then make a break on Friday so that they should not be kept for three days without Torah.

Philo taught that: “All the people stood at a distance [at Mt. Sinai], but Moses went up to the cloud, knowing that God was there.[36] Then God said to him His judgments and His statues,[37] and He kept him with him forty days and forty nights. And there He commanded him many things and He showed him the Tree of Life from which He cut [a piece] and he received it and cast it into Marah, and the waters of Marah were made sweet.[38] And it followed them in the wilderness for forty years… And He commanded him concerning the tabernacle and the ark of the Lord and the sacrifice of whole burnt offerings and of incense.”[39]

So, too, do we find this same Tree of Life in the Zohar:

Soncino Zohar, Bereshith, Section 1, Page 27a But if he transgresses the law, they are watered from the bitterness of the tree of evil, which is the evil inclination, and all his limbs are full of bitterness; but when the members of the body are kept holy from the side of good, it may be said of them that “they came to Marah and were not able to drink waters from Marah, for they were bitter” (Ex. XV, 23). Similarly, the study of the Talmud is bitter compared with that of the esoteric wisdom, of which it is said, “And God showed him a tree” (Ibid.); this is a tree of life, and through it “the waters were sweetened”.

4. The people murmured against Moshe because of water here.[40] This is one of two such murmurings. The other was at Rephidim.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:8. And from the caravansaries of Hiratha they removed, and passed through the midst of the sea, and went upon the shore of the sea, collecting onyx stones and pearls. Afterwards they proceeded three days' journey in the wilderness of Etham, and encamped in Marah.

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Bamidbar (Numbers) 33:9 They left the place of bitterness (Marah) and went to the Palm tree place[41] (Strength according to Hakham Shlomo Riskin) (Elim camp #5), where there were twelve springs and seventy palm trees, and they camped there[42].

1. They camped near the water - Shemot (Exodus) 15:27 (On the shore of ... Targum Yonathan)

Soncino Zohar, Shemoth, Section 2, Page 62b ‘It has been said at that hour Israel was perfected below according to her prototype above, for it is written, “and they came to Elim, where were twelve wells of water and threescore and ten palm trees” (Ex. xv, 27). Now the Holy Tree [Tr. note: Tifereth.] spreads to twelve boundaries on the four quarters of the earth, and to seventy branches closely intertwined, so that what was above should have here its counterpart below.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:9. And they removed from Marah, and came to Elim; in Elim were twelve fountains of water for the twelve tribes, and seventy palm trees, answering to the seventy sages; and they encamped there by the waters. [JERUSALEM And they removed from Marah and came to Elim: in Elim were twelve fountains of water, answering to the twelve tribes of Israel, and seventy palm trees, answering to the seventy elders of the Sanhedrin of Israel; and they encamped there.]

Elim means strength; those who live by the laws of the Sabbath, the seven Noahide laws of morality, and the principle of parental fealty can never be overwhelmed by bitter waves of obliteration. These laws are a necessary introduction for the twelve tribes of Israel, comparable to twelve wells of life-giving water, and are a necessary condition for the seventy nations of the world, symbolized by the 70 date trees, to further their march towards redemption.

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Bamidbar (Numbers) 33:10 They left the Palm Tree place (Elim) and camped by the Yam Suf The Reed Sea (Red Sea[43] camp #6).

Soncino Zohar, Shemoth, Section 2, Page 50a For “Suph” suggests “soph”, an end, namely the end of the grades of the supernal powers.’

Targum Pseudo Jonathan for B’midbar (Numbers) 33:10. And they removed from Elim, and camped on the banks of the Sea of Suph;

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Bamidbar (Numbers) 33:11 They left the Reed Sea and camped in the Desert of clay (Sin camp #7).

1. They arrived on the 15th day of the second month - Iyar (second Passover) - Exodus 16:1

2. They grumbled about the lack of meat - Shemot (Exodus) 16:3

3. HaShem brought them quail in the evening - Shemot (Exodus) 16:13

4. HaShem brought them bread from heaven in the morning – Shemot (Exodus) 16:13-14

5. The Israelites first observed the Sabbath here.[44] Shemot (Exodus) 16:27

Midrash Rabbah - Genesis XLVIII:12 AND ABRAHAM HASTENED INTO THE TENT UNTO SARAH, AND SAID: MAKE READY QUICKLY THREE MEASURES OF FINE MEAL (XVIII, 6). R. Abiathar said: She baked nine measures in all, three of cakes, three of habiz, and three of pastries. KNEAD IT, AND MAKE CAKES (UGOTH).[45] It was the season of Passover. Jonah and R. Levi in the name of R. Hama b. R. Hanina said: The wilderness of Sin and the wilderness of Alush are one and the same. [The change of name to Alush teaches this]: On account of whose merit were Israel privileged to have the manna given to them? On account of [the merit of Abraham who said]: LUSHI (KNEAD IT), AND MAKE CAKES.[46]

Targum Pseudo Jonathan for B’midbar (Numbers) 33:11. and they removed from the banks of the sea, and encamped in the wilderness of Sin;

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Bamidbar (Numbers) 33:12 They left the Desert of clay (Sin) and camped at the Attack[47] place (Dophkah camp #8).

Dophkah is the place where their “hearts beat” (in fear) for lack of bread.[48]

Targum Pseudo Jonathan for B’midbar (Numbers) 33:12. thence to Dopheka, Kerak Takiph (the strong tower),

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Bamidbar (Numbers) 33:13 They left the knocking place (Dophkah) and camped at the Powerful City[49] - wild place[50] - (Alush[51] camp #9).

Midrash Rabbah – Bereshit (Genesis) XLVIII:12 The wilderness of Sin and the wilderness of Alush[52] are one and the same. [The change of name to Alush teaches this]: On account of whose merit were Israel privileged to have the manna given to them? On account of [the merit of Abraham who said]: LUSHI (KNEAD IT), AND MAKE CAKES.[53]

The Jerusalem Targum on Bereshit 25:18 and on Shemot 15:22 translate Shur and the desert of Shur by Alush.

The Talmud notes that it was built by Sheshai, one of the giants of Hebron (Bamidbar 13:22; Yoma 10a):

Yoma 10a And Ahiman, Sheshai, and Talmai the children of Anak, were there. A Tanna taught: ‘Ahiman’, i.e., the most skilful of the brethren; ‘Sheshai’, ie, he made the ground [he stepped on] like pits; ‘Talmai’, i.e.,he made the ground full of ridges. Another comment: Ahiman built Anath, Sheshai built Alush; Talmai built Talbush. [They were called] ‘the children of Anak’, because they lorded it over the sun by reason of their height.

They arrived on Iyar 15, 2448 (Pesach Sheni).[54]

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Bamidbar (Numbers) 33:14 They left the powerful city - wild place (Alush[55]) and camped at the railing or Weakness place (lax in Torah study) (Rephidim camp #10), where there was no water for the people to drink[56].

1. There was no water to drink - Shemot (Exodus) 17:1

2. Moshe strikes the rock at Horeb and water came out - Shemot (Exodus) 17:6

3. This place was called Massah and Meribah because the people quarreled and tested HaShem - Shemot (Exodus) 17:7

4. The Amalekites attacked the Israelites here - Shemot (Exodus) 17:8. One interesting point as to why Amalekh without provocation attacks the nation of Israel in their way to freedom is that given by the name where this incident took place - "Refidim." The name "Refidim" indicates that the Israelites had become lax "RAFAH" in their faith (they became weak (reefu) in Torah.” - Bechorot 5b). As a result of this shortcoming Amalek was able to attack. The Israelites were RAFAH (Lax) in the Torah. That is, they did not ask for Torah just as they asked for bread and water. Since the entire point of the Exodus was that they would receive the Torah, their first complaint should have been, "Why is it taking so long before HaShem gives us His Torah?" But we see that no such complaint was ever made.

Targum Pseudo Jonathan Shemot (Exodus) 17:8 And Amalek came from the land of the south and leaped on that night a thousand and six hundred miles; and on account of the disagreement which had been between Esau and Jakob, he came and waged war with Israel in Rephidim, and took and killed (some of the) men of the house of Dan; for the cloud did not embrace them, because of the strange worship that was among them.

5. Joshua is to remember the Amalekite attack – Shemot (Exodus) 17:14

Targum Pseudo Jonathan Shemot (Exodus) 17:9-14 And Mosheh said to Jehoshua, Choose such men as are strong in the precepts, and victorious in fight; and go, under the Cloud of glory, and set battle in array against the hosts of Amalek. Tomorrow I will stand, prepared with fasting, with the righteous fathers of the chiefs of the people, and the righteous mothers who are like the hills, with the rod with which the miracles have been wrought from before the Lord, in my hand. 10. And Jehoshua did as Mosheh had bidden him, to wage war with Amalek. And Mosheh, and Aharon, and Hur went up to the top of the height. 11. And it was, when Mosheh lifted up his hands in prayer, that the house of Israel prevailed; and when he rested his hand from praying, that the house of Amalek prevailed. [Jerusalem. And it was that when Mosheh lifted up his hands in prayer, the house of Israel prevailed; and when his hands declined from prayer, Amalek prevailed; and (Israel) fell. in the line of battle.] 12. And the hands of Mosheh were heavy, because the conflict was prolonged till the morrow, and the deliverance of Israel was not prepared on that day; and he could not hold them up in prayer; on which account he would have afflicted his soul. And they took a stone, and placed it under him, and he sat upon it; and Aharon and Hur supported his hand, this the one, and that the other; and his hands were outstretched with firmness, (or, fidelity,) in prayer and fasting, until the going down of the sun. [Jerusalem. And the hands of Mosheh were lifted up in prayer.] 13. And Jehoshua shattered Amalek, and cut off the heads, of the strong men of his people, by the mouth of the Word of the Lord, with the slaughter of the sword. 14. And the Lord said unto Mosheh, Write this memorial in the book of the elders that were of old, and these words in the hearing, of Jehoshua, that blotting, I will blot out the memory of Amalek from under the heavens.

Rashi on Shemot 17:9 Pick for us men who know how to counteract witchcraft, because the Amalekites were sorcerers.

Rashi on Shemot 17:12 until sunset For the Amalekites calculated the hours [i.e., the time] with their astrology [to determine] in what hour they would be victorious, but Moses caused the sun to stand still and confused the hours.-[from Tanchuma 28]

Rashi on Shemot 17:16 For there is a hand on the throne of the Eternal Heb. כּיִ-יָד עַל-כֵּס יָהּ . The hand of the Holy One, blessed be He, was raised to swear by His throne, to have a war and [bear] hatred against Amalek for eternity. Now what is the meaning of כּסֵ [as opposed toִֵ אכּס and also [why is] the Divine Name divided in half? [I.e., why is the Name יהָּ used instead of יהְ והָ ?] [The answer is that] the Holy One, blessed be He, swore that His Name will not be complete and His throne will not be complete until the name of Amalek is completely obliterated. And when his name is obliterated, the Divine Name will be complete, and the throne will be complete, as it is said: “The enemy has been destroyed; swords exist forever ( נצחֶַל )” (Ps. 9:7); this [who they are referring to] is Amalek, about whom it is written: “and kept their fury forever (נצחֶַ)” (Amos 1:11)."And You have uprooted the cities-their remembrance is lost" (Ps. 9:7) [i.e., Amalek’s obliteration]. What does it say afterwards? “And the Lord ( ויַהוהָ ) shall sit forever” (Ps. 9:8); thus [after Amalek is obliterated] the Name is complete. "He has established His throne (וֹ כּסִאְ) for judgment" (Ps. 9:8). Thus the throne is complete [i.e., thus the throne, here spelled with an “aleph,” is now complete].-[from Midrash Tanchuma, end of Ki Theitzei]

Rashi on Shemot 19:2 They journeyed from Rephidim Why did [Scripture] have to repeat and explain from where they had journeyed? Did it not already state (Exod. 17:1) that they were encamped in Rephidim? It is known that they journeyed from there. But [it is repeated] to compare their journey from Rephidim to their arrival in the Sinai desert. Just as their arrival in the Sinai desert was with repentance, so was their journey from Rephidim with repentance.-[from Mechilta]

6. Moshe built an altar and called it " HaShem is my banner: - Shemot (Exodus) 17:15

Targum Pseudo Jonathan Shemot (Exodus) 17:15 And Mosheh built an altar, and called the name of it, The Word of the Lord is my banner; for the sign which He has wrought (in this) place was on my behalf. 16. And he said, Because the Word of the Lord hath sworn by the throne of His glory, that He by His Word will fight against those of the house of Amalek, and destroy them unto three generations; from the generation of this world, from the generation of the Mashiah, and from the generation of the world to come. [JERUSALEM. And he said, The oath has come forth from beneath the throne of the Great One, of all the world the Lord; the first king who will sit upon the throne of the kingdom of the sons of Israel, Shaul, the son of Kish, will set the battle in array against the house of Amalek, and will slay them; and those of them that remain will Mordekai and Esther destroy. The Lord has said by His Word that the memory of Amalek will perish to the age of ages.]

7. They arrived Iyar 28, 2448.[57]

8. They arrived Iyar 23, 2448.[58]

Targum Pseudo Jonathan for B’midbar (Numbers) 33:14. Rephidim, where, because their hands were (raphin) neglectful of the words of the law, there was no water for the people to drink;

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Bamidbar (Numbers) 33:15 They left the railing or baluster place (Rephidim) and camped in the the Hatred Place[59] - (Desert of Sinai camp #11).

"And they traveled from Rephidim" - the place where Amalek met and fought with them, because, our Sages tell us, they suffered a "Rifyon Yadayim," a weakness. What sort of weakness? A weakness in Torah learning.

1. They arrived on 1 Sivan, 2448 (May 9, 1313 b.c.e.), and remained almost a year, until 20 Iyar, 2449 (May 17, 1312 b.c.e.); Bamidbar 10:11.[60]

2. They left on the twentieth day of the second month of the second year - Numbers 10:11

3. They traveled from Rephidim and came to the Sinai Desert, and they camped in the desert; they (written: he) camped opposite the mountain. (Shemot (Exodus) 19:2)

Rashi on Shemot 19:2 and Israel encamped there Heb. וַיִּחַן, [the singular form, denoting that they encamped there] as one man with one heart, but all the other encampments were [divided] with complaints and with strife.-[from Mechilta]

The fact that the Torah referred to the entire Jewish nation in the singular, Rashi says, was to allude to the tremendous unity inspired by the awesome event of Kabballat HaTorah (Receiving the Torah). But why here? Why did the Torah feel compelled to inform us of this phenomenon here? The reason is because such unity is not merely a measure of social harmony, it is also the measure of objectivity, an imperative for receiving Torah ... the way HaShem wants it to be received.

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Bamidbar (Numbers) 33:16 They left the Desert of Sinai and camped at the Graves of Craving[61] (Kibroth Hattaavah camp #12).

1. The people ate quail for an entire month – Bamidbar (Numbers) 11:31

2. It was so named because they buried those who craved other food – Bamidbar (Numbers) 11:34

3. Those who craved other food were struck by a plague from HaShem – Bamidbar (Numbers) 11:33-34

Targum Pseudo Jonathan for B’midbar (Numbers) 33:15. thence to the Graves of those who desired flesh;

The Question: Why was the place where those who complained against HaShem named Kivrot HaTaavah ["the graves of the desire"] rather than Kivrot HaMitavim ["the graves of those who craved"]?

The Answer: The Maayanah Shel Torah cites the Binah L'Itim as explaining that it was not only the people who craved meat and wanted to return to Egypt who were buried there, but also the craving itself that was laid to rest. Everyone present who witnessed the punishment meted out to those who had complained was purged of his craving. Hence, the burial of those who craved also resulted in the burial of the craving itself, which is why the site was named Kivrot HaTaavah ["the graves of the desire"].

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Bamidbar (Numbers) 33:17 They left the graves of Craving (Kibroth Hattaavah) and camped at the Courtyards[62] (Chazeroth camp #13).

1. Miriam and Aaron grumbled against Moshe because he married a Cushite – Bamidbar (Numbers) 12:1-2

2. Miriam was confined outside the camp for 7 days due to leprosy – Bamidbar (Numbers) 12:15

3. Moshe speaks to the Israelites in the fortieth year. Devarim (Deuteronomy) 1:1

4. Some say that this is where Korach rebelled. (Rashi on Devarim 1:1 )

5. They arrived on Sivan 22, 2449.

6. According to Rashi, these stops were made before the sin of the spies in the first year of the exodus.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:17. thence to Hazeroth, where Miriam the prophetess was struck, with leprosy;

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Bamidbar (Numbers) 33:18 They left the Courtyard (Chazeroth) and camped at the Wasteland[63] – Smoldering[64] place (Rithmah[65] camp #14).

1. This is Kadesh (a holy one) Barnea. This is synonymous with Paran.[66] The spies were sent out from here. Bamidbar (Numbers) 13:1-3

2. They arrived on Sivan 29, 2449. Some say that they remained here for 19 years. - Seder Olam 8, from Devarim (Deuteronomy) 1:46, according to Ramban on 20:1; Chizzkuni). See Bamidbar, 33:36. They were thus in Rithmah until 2468 (1293 b.c.e.).

3. (Rashi; Midrash Aggadah; Baal HaTurim cf. Tehillim 120:4). Some say that this was a place where many broom (rothem) trees grew (Targum Yonathan; cf. 1 Melachim 19:4, Iyov 30:4).

4. The word “Rithmah” denotes desolation and waste, as in, "...into a desolate field," "they have turned Jerusalem into desolation." HaShem will punish you with arrows from above and smoldering flame from Gehinom below. (Rashi there) 'Rithmah' is from, "smoldering - רתמים."

Targum Pseudo Jonathan for B’midbar (Numbers) 33:18. thence to Rithema, the place of many juniper trees;

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Bamidbar (Numbers) 33:19 They left the Desolation place (Rithmah) and camped at the Spreading, or heavy fruited, Pomegranate Tree[67] (Rimmon Perez camp #15).

1. They arrived here in 2468

2. Or Rimmon Paretz (Septuagint). 'Spreading Pomegranate Tree,' or 'Heavy-fruited Pomegranate'. They were now heading south toward the Gulf of Aqaba; circumscribing the Seir Mountains (Devarim 2:1). Some say that they traveled through the Moab Desert.[68]

3. A rimmon is a pomegranate, which is often associated with Torah, since the sages found a correlation between a pomegranate’s “613” seeds and the 613 commandments said to be found in the Torah. Peretz is the word for breach-making. When the Israelites say, “We will hear and we will do,” they have made a leap of faith into the breach, for the sake of Torah.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:19. thence to Rumana, whose fruit is hard;

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Bamidbar (Numbers) 33:20 They left the Spreading, or heavy fruited, Pomegranate Tree (Rimmon Perez) and camped at the Brick[69] place. (Livnah camp #16).

1. The boundaries were all marked with building bricks - Targum Yonathan

2. Livnah comes from the root meaning “white,” which is often associated with purity.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:20. thence to Libnah, whose borders are built of bricks (Iibnetha);

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Bamidbar (Numbers) 33:21 They left the White Brick (Livnah) and camped at the Well Stopped Up With Stones[70] - ruin - (Rissah camp #17).

1. Or, 'Beth Rissah'[71]; 'Ressan' (Septuagint). In Arabic, 'rissah' denotes a well stopped up with stones.

2. From the root r-s-s, meaning moist, or dew, this is symbolic of the people’s washing of their clothes (which according to the sages included immersion in a mikveh).

Targum Pseudo Jonathan for B’midbar (Numbers) 33:21. thence to Beth Rissa;

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Bamidbar (Numbers) 33:22 They left the Well Stopped Up With Stones - ruin - (Rissah) and camped at the place of the Assembly (Kehelathah or Mak'helath camp #18).

1. Since there were eighteen stops between Rithmah and Kadesh, the Israelites spent on the average of one year at each stop. Therefore, this occurred approximately in 2471 (1290 b.c.e.).

2. Or, 'Mak'helath'[72]. Some say that this was the place of Korach's rebellion (Targum Yonathan; Baal HaTurim).

3. From the root k-h-l meaning community, the Israelites become a true community at the moment they stood present at Sinai before revelation.

Bamidbar (Numbers) 26:9 And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram, which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against HaShem: 10 And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:22. thence to Kebelath, where Korach and his companions banded together against Mosheh and Aharon;

Y Y Y

Bamidbar (Numbers) 33:23 They left the assembly place (Kehelathah) and camped at the beautiful mountain[73] (Shepher camp #19).

1. Or, 'Shafer' (cf. Septuagint). Literally, 'beautiful mountain.' Some say that it was a mountain with beautiful fruit (Targum Yonathan).

2. This name can be read as either, “Bright Mountain”—which is symbolic of the fire and lightning which accompanied the revelation, or better yet, Har Shofar, “Shofar Mountain”!

Targum Pseudo Jonathan for B’midbar (Numbers) 33:23. thence to the mountain whose fruit is good;

Y Y Y

Bamidbar (Numbers) 33:24 They left the beautiful mountain[74] (Shepher) and camped at the place of Terror[75] (Haradah camp #20).

1. 'Trembling' This is where they trembled because of the plague.[76]

2. The word haradah in Hebrew means "fear" (see Bereshit 26:33). The word "makheloth" can be associated with the word "hakhel," which means "gathered together" and the word "tachat" can mean "lowering down." Thus, the Torah is teaching that "vayise'u meichareidah" - the Jewish people can journey away and not have to fear retribution for their iniquities if "vayachanu bemakheloth" - they are encamped in unity. However, if "vayise'u mimakheloth" - they journey away from their unity - and disharmony and animosity prevails, then "vayachanu betachat" - they will be encamped at a lower level, and, HaShem forbid, they will be punished for any iniquities which were previously not taken into consideration.

3. This same root is used in this pivotal verse to describe the trembling of the Israelites at the awesomeness of the moment of revelation.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:24. thence to Harada, where they were confounded by the evil plague;

Y Y Y

Bamidbar (Numbers) 33:25 They left the fearful place (Haradah) and camped at the place of the Assemblies[77] (Makheloth camp #21).

1. This is said to be a place of assembly (Targum Yonathan), possibly where the miracle of Aaron's rod occurred (Bamidbar 17:17; 17:24). It might have also been a place of praising HaShem (cf. Tehillim 68:27, 26:12). Some say that it was the place where a demonstration occurred (Baal HaTurim; cf. Bamidbar 16:3; 20:2).

2. Once again, we see the Hebrew root for community / gathering.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:25. thence to Makheloth, the place of congregation;

Y Y Y

Bamidbar (Numbers) 33:26 They left the place of the assemblies (Makheloth) and camped at the Lowlands[78] (Tahath camp #22).

1. Identified with 'Kataath' (Septuagint). Some say that tachath is an improper noun, denoting the lowlands of Mak'heloth.[79]

Targum Pseudo Jonathan for B’midbar (Numbers) 33:26. thence to the lower Makheloth;

Y Y Y

Bamidbar (Numbers) 33:27 They left the bottom (Tahath) and camped at Ibex place[80] (Terah camp #23).

1. Or Tarach. This was the name of Abraham's father (Bereshit 11:25; Following Semitic cognates, terach denotes a kind of ibex, and this was possibly a place where such animals were found.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:27. thence to Tharach,

Y Y Y

Bamidbar (Numbers) 33:28 They left the Ibex place (Terah) and camped at the place of Sweet delight[81] or Sweetness[82] (Mithcah camp #24).

1. This was a place with good fresh water. Targum Yonathan

Targum Pseudo Jonathan for B’midbar (Numbers) 33:28. and Muka, whose waters were sweet;

Y Y Y

Bamidbar (Numbers) 33:29 They left the place of sweetness (Mithcah) and camped at the Ambassador[83] [Lit. armed, but related as well to the word "fifty"[84]] (Chashmonah[85] camp #25).

1. The Chasmonian family came from here. Middoth 1:6; Shabbath 21b

2. See Psalms 68:32, Joshua 15:27. In Tehillim 68:32, the Septuagint translates chashman as 'ambassador.' Chashmonah is identified with Selmonah.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:29. thence to Hasmona;

Y Y Y

Bamidbar (Numbers) 33:30 They left the place of fruitfulness (Chashmonah[86]) and camped at the Chastisement[87] place (Moseroth camp #26). The Targum calls this location Motseroth.[88]

1. From the word mussar, 'chastisement.' It is thus seen as a place of chastisement or rebellion. In Devarim 10:6; we find the Israelites going from Beney Yaakan to Moserah; and according to tradition, the Israelites returned as far as Moserah after Aaron's death. This was an act of rebellion, and a large number of Israelites were killed.[89]

2. Devarim (Deuteronomy) 10:6 The Israelites traveled from the wells of the Jaakanites to Moserah. There Aaron died and was buried, and Eleazar his son succeeded him as priest[90].

3. From the root meaning inherited tradition.

Targum Pseudo Jonathan for B’midbar (Numbers) 33:30. thence to Meredotha, the place of rebellion (or chastisement);

Y Y Y

Bamidbar (Numbers) 33:31 They left the place of Correction (Moseroth) and camped at the place of the Wells of the Narrow Path