Parshas Devarim Haaros 5783

(3) במדבר IN THE WILDERNESS — They, however,‎‎were not then in the wilderness, but in the plains of Moab (cf. Numbers 36:13 and further on verse 5): What, therefore, is the meaning of במדבר? It does not mean "in the wilderness”, but the meaning is: he reproved them on account of that wherein they had provoked Him to anger in the wilderness — that they said, (Exodus 16:3) “Would that we had died [by the hand of the Lord]” (cf. Sifrei Devarim 1:11).

(11) "in the desert": We are hereby taught that he rebuked them for what they did in the desert. They took their small sons and daughters and threw them into Moses' lap and said to him? What provisions did you make for these? What livelihood did you provide for them? R. Yehudah says: This ("in the desert") refers to (Shemoth 16:3) "And the children of Israel said to them (Moses and Aaron): Would that we had died by the hand of the L-rd in the land of Egypt!"

(12) Variantly: "in the desert" comprises all that they did in the desert.

(1) ביד ה׳ בארץ מצרים, "by the hand of G'd, in the land of Egypt." They meant that if they had still been in Egypt and would have refused to leave they would have died by the hand of G'd in Egypt. They preferred to have died for that sin rather than to die in the desert from hunger without having sinned. The situation is reminiscent of Lamentations 4,9: "those who died by the sword are better off than those who died from hunger." (2) בשבתנו על סיר הבשר, "while we sat by the flesh-pots, etc." This verse clearly shows that the people who uttered this slander were not the ones who had performed slave labour, but had been overseers. The labourers had never had anything to eat but unleavened bread. Possibly the speakers were the well known Datan and Aviram who were known for their wickedness.

(4) בערבה IN THE PLAIN — i.e. he reproved them regarding the plain: that they had sinned through Baal Peor at Shittim in the plains of Moab (cf. Sifrei Devarim 1:13) (5) מול סוף OVER AGAINST SUPH — i.e. he reproved them regarding that in which they had shown themselves rebellious at the Red Sea ...

(1) These are the words that Moshe addressed to all of Yisroel ...and provoked (Hashem) to anger on the Arava plain facing [the Sea of] Suf...

וחצרת AND HAZEROTH - Another explanation: He said to them (the Spies), “You ought to have taken a lesson from what I did to Miriam at Hazeroth because of the slander she uttered, and yet you even after that spoke against the Omnipresent (Sifrei Devarim 1:15).

(15) (Devarim, Ibid.) "and Chatzeroth": He said to them: Should you not have learned from what I did to Miriam in Chatzeroth? (viz. Bamidbar 12). If I did not show favoritism in judgment to Miriam the righteous, how much more so (would I not do so) to others!

(16) Variantly: If Miriam, who spoke only against her younger brother, was thus punished, how much more so one who speaks against another greater than he!

(1) Another interpretation (of Numb. 13:2) “Send men.” What is written above the matter (in Numb. 12:1)? “And Miriam spoke to Aaron about Moses.” And afterwards, (in Numb. 12:2), “Send men.” This text is related (to Is. 44:18), “They neither know nor understand; for their eyes are stuck shut so that they cannot see […].” What is the reason for saying, “Send men,” after the episode of Miriam (in Numb. 12:1ff.)? It is simply that it was anticipated by the Holy One, blessed be He, that they would come and utter evil speech against the land. The Holy One, blessed be He, had said that they should not [be able to] say, “We did not know what the penalty for evil speech was.” For that reason the Holy One, blessed be He, put this [story] next to the one [in which Miriam was afflicted with leprosy, because she had spoken slander against her brother. [This was] so that everyone would know the punishment for evil speech. [It was a warning] so that if they came to speak slander, they would consider what happened to Miriam; but even so, they did not desire to learn. It is therefore stated (in Is. 44:18), “They neither know nor understand.” Therefore the Holy One, blessed be He, wrote [about] the sending out of the spies after the episode of Miriam. Ergo (in Is. 44:18), “They neither know nor understand; for their eyes are stuck shut so that they cannot see….”

(1) These are the words that Moses addressed to all Israel on the other side of the Jordan.—Through the wilderness, in the Arabah near Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab,

(6) בין פארן ובין תפל ולבן BETWEEN PARAN, AND TOPHEL AND LABAN — R. Jochanan said: We have gone through the whole Bible and we have found no place the name of which is Tophel or Laban! But the meaning is that he reproved them because of the calumnious statements (טפלו) they had made regarding the Manna which was white (לבן) in colour — that they said, (Numbers 21:5) “And our soul loathes this light bread”

(3) ותקצר נפש העם בדרך AND THE SOUL OF THE PEOPLE WAS MUCH DISCOURAGED BECAUSE OF THE WAY — because of the difficulties of the journey which were so hard for them. They said: Now we are close enough to enter the land, and yet we have to turn back. Just so had our fathers to turn back and they stayed in the wilderness thirty eight years until this day. —Consequently their soul became discouraged because of the hardship of the journey...

(3) ונפשנו קצה AND OUR SOUL LOATHETH — This, too, is an expression for “the shortening of soul” and “rejecting” (not being able to bear the trouble). (4) בלחם הקלקל THIS LIGHT BREAD — because the manna was miraculously absorbed into their limbs (and was not execrated) they derisively called it “light”. They said: this manna will at some time or other swell up in our stomachs, for is there any mortal (lit., anyone born of woman) who takes in food and does not eject it? (Yoma 75b; cf. Rashi on Avodah Zarah 5b).

(1) These are the words that Moses addressed to all Israel on the other side of the Jordan.—Through the wilderness, in the Arabah near Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab,

(1) These are the words that Moshe addressed to all of Yisroel across the Yardein; [as he had] [reproved them for they had sinned] in the wilderness—[and provoked (Hashem) to anger] on the Arava plain facing [the Sea of] Suf; [and as he had] between Poron where they scorned the manna...

(18) To test God was in their mind when they demanded food for themselves. (19) They spoke against God, saying, “Can God spread a feast in the wilderness? (20) True, He struck the rock and waters flowed, streams gushed forth; but can He provide bread? Can He supply His people with meat?”

(2) it is eleven days from Horeb by the Mount Seir route to Kadesh-Barnea.

(26) They went straight to Moses and Aaron and the whole Israelite community at Kadesh in the wilderness of Paran, and they made their report to them and to the whole community, as they showed them the fruit of the land.

(8) That is what your fathers did when I sent them from Kadesh-Barnea to survey the land.

(19) We set out from Horeb and traveled the great and terrible wilderness that you saw, along the road to the hill country of the Amorites, as our God יהוה had commanded us. When we reached Kadesh-barnea, (20) I said to you, “You have come to the hill country of the Amorites which our God יהוה is giving to us. (21) See, your God יהוה has placed the land at your disposal. Go up, take possession, as יהוה, the God of your fathers, promised you. Fear not and be not dismayed.” (22) Then all of you came to me and said, “Let us send agents ahead to reconnoiter the land for us and bring back word on the route we shall follow and the cities we shall come to.”

(40) Early next morning [their fighting force] set out toward the crest of the hill country, saying, “We are prepared to go up to the place that יהוה has spoken of, for we were wrong.” (41) But Moses said, “Why do you transgress יהוה’s command? This will not succeed. (42) Do not go up, lest you be routed by your enemies, for יהוה is not in your midst. (43) For the Amalekites and the Canaanites will be there to face you, and you will fall by the sword, inasmuch as you have turned from following יהוה and יהוה will not be with you.” (44) Yet defiantly they marched toward the crest of the hill country, though neither יהוה’s Ark of the Covenant nor Moses stirred from the camp. (45) And the Amalekites and the Canaanites who dwelt in that hill country came down and dealt them a shattering blow at Hormah.

(45) Again you wept before יהוה; but יהוה would not heed your cry or give ear to you. (46) Thus, after you had remained at Kadesh all that long time.

The place called Kadesh of which it is written, (Deuteronomy 1:46) "So your abode in Kadesh many days, according unto the days that ye abode there", this is Kadesh Barneah and it is in the wilderness of Paran [and not in the wilderness of Zin].

It was from there that the spies were sent out [to see the Land] in the second year [after the exodus], and thence that they returned.

(6) and the Horites in their hill country of Seir as far as El-paran, which is by the wilderness. (7) On their way back they came to En-mishpat, which is Kadesh, and subdued all the territory of the Amalekites, and also the Amorites who dwelt in Hazazon-tamar.

(1) The Israelites arrived in a body at the Wilderness of Zin on the first new moon and the people stayed at Kadesh. Miriam died there and was buried there.

(3) The people quarreled with Moses, saying, “If only we had perished when our brothers perished at the instance of יהוה...

(1) עין משפט היא קדש EN-MISHPAT, THE SAME IS KADESH — It is here named EN-MISHPAT (“the well of judgment’’) in reference to what would happen there in the future — where Moses and Aaron would once be judged because of what occurred at that fountain. It is identical with “the waters of Meribah” (cf. Numbers 20:1 and Numbers 20:13) (Midrash Tanchuma, Lech Lecha 8).

(5) And they turned back and came to En-mishpat—the same is Kadesh (Gen. 14:7). Blessed be the name of the Holy One, blessed be He, who declares the end from the beginning (Isa. 46:10). This place was named En-mishpat (“well of judgment”) on account of the fact that in the future Moses would be judged in Kadesh because of the water.

(1) TO EIN MISHPAT, WHICH IS KADESH. It is named [Ein Mishpat, meaning, “the Well of Judgment”] on account of a future event, for Moses and Aaron will be judged because of what will occur at that fountain.148See Numbers 20:7-13. Thus the words of Rashi based upon an Agadah.149Tanchumah Chukath, 11. So also in Targum Jonathan here.
But I do not understand this for this Kadesh [mentioned here by Avraham] is Kadesh-barnea which is in El-paran which is by the desert,150As mentioned here in Verse 6. and it is from there that the spies were sent by Moses in the second year following the Exodus from Egypt, as it is said, Unto the wilderness of Paran, to Kadesh.151Numbers 13:26. And it is further written, And we came to Kadesh-barnea… and ye said, Let us send men before us,152Deuteronomy 1:19, 22. and there Israel abode many days.153Ibid., Verse 46.

But the Kadesh where the judgment of the righteous ones (Moses and Aaron) took place is in the wilderness of Tzin, which they entered in the fortieth year following the Exodus, as it is said, And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month, and the people abode in Kadesh (Numbers 20:1).

Perhaps the Midrash [mentioned above] alludes only to the name, meaning that a place bearing this name Kadesh will become “the Well of Judgment.”

(Paraphrased) There is no contradiction (in saying that Kadesh in both the context of Mei Merivah and the Spies and the war with Avraham and the 5 Kings are all the same)

In truth all of the references in the Torah to Kadesh are located in "Kadesh," both the ones in Wilderness of Paran and the one in Wilderness of Tzin.

This is because "Kadesh" refers to a "super-territory" called the Great Wilderness of Kadesh.

Inside of this super-territory lies two "sub-regions" one is called Wilderness of Paran and the other is called Wilderness of Tzin.

Kadesh Barneah was the name of an individual place (i.e. a city)* within this super territory of The Great Wilderness of Kadesh.

(14) And Moses sent messengers from Kadesh to the king of Edom: “Thus says your brother Israel: You know all the hardships that have befallen us;

(1) FROM KADESH. Kadesh is the name of a place where a city is located. It is not to be identified with Kadesh-barnea, for the latter was a wilderness.

(3) It proceeded to the south of the Ascent of Akrabbim, passed on to Zin, ascended to the south of Kadesh-barnea, passed on to Hezron, ascended to Addar, and made a turn to Karka.

(1) מנגב לקדש נרנע, “from the south, (southern border) as far as Kadesh Barnea. Rav B’chor Shor raises the question that in this verse Kadesh Barnea is described as being part of the land of Canaan, i.e. the west bank of the Jordan, whereas when Moses dispatched the spies in Joshua 14,7 Calev described Moses as having dispatched them from that place, and Moses had never set foot across the Jordan!

I believe that there must have been two locations each bearing the name Kadesh Barnea, and this is supported by the Talmud in the third chapter of tractate Makkot where Rabbi Yossi is quoted as having said so. This place is also listed as a place on the east Bank of the Jordan in Joshua 15,3.

Rashi also explains that there where two locations both named Hor Hahar, seeing that Aaron died there and he too had never crossed the river Jordan. (Numbers 20,28) On the other hand, in verse 7 of our chapter, Hor Hahar is described as part of the Land of Canaan on the west bank of that river.