Verse structure: 4 words, 18 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֖ה, 4 letters) and the longest is "and·he·spoke" (וַיְדַבֵּ֥ר, 5 letters). 4 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "saying" (root אמר, 246x in Numbers); "to·Moses" (root משה, 217x in Numbers). Full calculation: וַיְדַבֵּ֥ר [and·he·spoke] (222) + יְהֹוָ֖ה [Hashem] (26) + אֶל־מֹשֶׁ֥ה [to·Moses] (376) + לֵּאמֹֽר [saying] (271) = 895.
"Command the children of Israel, and say to them: When you come into the land of Canaan, this shall be the land that shall fall to you for an inheritance, even the land of Canaan according to its borders.
verse value 5725
Insights
Verse structure: 18 words, 75 letters. The shortest word is "instruct!" (צַ֞ו, 2 letters) and the longest is "by·its·boundaries" (לִגְבֻלֹתֶֽיהָ, 7 letters). Words sharing gematria 190: Canaan, Canaan. 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "when·you" (כִּֽי־אַתֶּ֥ם), "enter" (בָּאִ֖ים), "shall·fall" (תִּפֹּ֤ל). The root ארץ appears 3 times in this verse. 15 unique roots are used. Frequent roots: "the·children·of" (root בן, 499x in Numbers); "and·you·shall·say" (root אמר, 246x in Numbers); "that" (root אשר, 223x in Numbers). The etnachta (major mid-verse pause) falls on 'Canaan', dividing the verse into phrases of 9 and 9 words.
Onkelos
Command the children of Israel and say to them: When you enter the land of Canaan, this is the land that shall be divided among you as an inheritance — the land of Canaan according to its borders.
Rashi
ואת הארץ אשר תפול לכם וגו׳ THIS IS THE LAND THAT SHALL FALL TO YOU [FOR AN INHERITANCE] — Since many divine commandments have to be practised in the Land of Canaan and are not to be practised outside the Land, it (Scripture) feels compelled to describe the limiting lines of the boundaries of its sides all round, in order to tell you: from these boundaries and inward the divine commands have to be practised (cf. Gittin 8a). תפול לכם [THE LAND WHICH] FALLS FOR YOU — Because it (the land) had to be divided by lot (which is said to fall upon a person), the division is expressed by the term “falling”. — And a Midrashic explanation of why this term is employed here states: It is because the Holy One, blessed be He, cast down (more lit., made fall) from heaven the tutelary angels of the seven nations of Canaan and placed them in fetters before Moses, He said to him, (Deuteronomy 1:21) “Behold the Lord God hath put before thee the tutelary angels of the land” — there is no more strength in them (cf. Midrash Tanchuma, Masei 4 and Rashi on Deuteronomy 2:31).
Ramban
EL HA’ARETZ KENA’AN’ (INTO THE LAND OF CANAAN). “This is like [the expression]: and the prophecy of Oded the prophet, [which is to be understood as: ‘and the prophecy, a prophecy of Oded the prophet’]. The sense [of the verse thus] is: ‘into the land, the land of Canaan.’” This is the language of Rabbi Abraham ibn Ezra, and so also did Rashi write. Scholars have brought a similar example: [I am] ‘ha’E-il beith eil’ [which they interpreted to mean: “I am G-d, who is the G-d of Beth-el”]. And I have already explained [there] the secret thereof. The correct interpretation of [the phrase] el ha’aretz kena’an appears to me to be that the name of this land is Canaan, like Mitzraim (Egypt), and the name of the land is identical with that of the people. Similarly, the inhabitants of Canaan, and O Canaan, the land of the Philistines; I will even destroy thee, that there shall be no inhabitant. Thus the expression here el ha’aretz kena’an is as one says, “‘the’ city Jerusalem;” and ‘the’ King David; and ‘the’ man Gabriel.
Ibn Ezra
"To the land of Canaan" — like [the citation] 'and the prophecy of Oded the prophet' / 'the prophecy of Oded the prophet,' where the word is repeated; the meaning is: to the land — the land of Canaan.
Sforno
זאת הארץ אשר תפול לכם בנחלה; the word תפול is used to describe the manner in which lots are drawn, i.e. a die is cast, falls. You will each be assigned your ancestral heritage even before the end of the military campaign resulting in the land’s conquest. The expression נפל in connection with lots is found in Psalms 22,18 as well as in Esther 3,7. The reason why the Torah the word זאת, which at first glance appears to be superfluous, is to tell us that anything conquered outside the boundaries which will now be described is not subject to division by lottery. We find this confirmed by the fact that Moses distributed the lands of Sichon and Og without resorting to any lottery. The reason for this is that those lands do not have the degree of sanctity which is integral to the “Holy Land.” Joshua confirmed this when (Joshua 22,19) he spoke of ואך אם טמאה ארץ אחוזתכם, “even if the land of your inheritance is unclean,” [Joshua denied the right of the two and a half tribes on the east bank to build an altar even if thereby they had meant to add sanctity to the soil they lived on, which was not holy or sacred by definition. Ed.] The major reason why this land could not be distributed by lottery was that the lottery reflected Divine decisions, and G’d would not mix in unless the land concerned was holy by itself.
Chizkuni
אל הארץ, “to the land;” this verse appears in a truncated mode, and according to the rules of grammar it should have been written as: אל הארץ, ארץ כנען, “to the land,” i.e. the land of Canaan. We encounter similar such abbreviations in Numbers 25,12: את בריתי שלום when according to the rules of grammar, it should have been: את בריתי, ברית השלום.
Rabbeinu Bahya
כי אתם באים אל ארץ כנען, “for when you come to the land of Canaan, etc.” The grammatical construction of the letter ה in front of the word ארץ is similar to Chronicles II 15,8. זאת הארץ אשר תפול לכם בנחלה, ארץ כנען לגבולותיה; “this is the land which will fall to you as an inheritance; the land of Canaan according to its boundaries.” The reason that the Torah refers to the distribution of the land as נפילה, something that “falls,” is that the lots by means of which the shares were allocated “dropped, fell,” on the ground. A Midrashic approach based on Tanchuma Massey 4: The word תפול teaches that G’d first deposed the respective celestial representatives of these Canaanite nations; He made fall from heaven these erstwhile celestial representatives and bound them, demonstrating to Moses that they had lost their power.
Tur HaArokh
אל הארץ כנען, “to the land of Canaan.” Ibn Ezra explains this phrase, which is unusual, as meaning that the Torah had written אל הארץ, ארץ כנען, “to the land, the land of Canaan.” Nachmanides understands this as the Torah saying that the name the land is known by is “Canaan”, just as the name of the Land of Egypt, is “Egypt.” Both the land of Egypt is called מצרים, and the people living there are called מצרים. The construction is similar to Kings I 1,1 אל העיר ירושלים והמלך דוד, where we also would not have expected the letter ה before the word מלך.
Rashbam
ואת הארץ אשר תפול לכם בנחלה, my grandfather explained the boundaries and landmarks in detail; nonetheless, I wish to add a brief commentary. The verse first details the southern boundary followed by the western boundary, i.e. the Mediterranean Sea, followed by the northern boundary, followed by the eastern boundary.
Thus your south side shall be from the wilderness of Zin close by the side of Edom, and your south border shall begin at the end of the Salt Sea eastward;
verse value 1982 — וְהָיָ֨ה = 26 (Hashem)
Insights
Verse structure: 13 words, 57 letters. Notable word values: "and·shall·be" (וְהָיָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "your" (לָכֶ֧ם, 3 letters) and the longest is "from·the·wilderness·of·Zin" (מִמִּדְבַּר־צִ֖ן, 7 letters). Words sharing gematria 90: your, your. 5 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "southern·sector" (פְּאַת־נֶ֛גֶב), "along·the·border·of" (עַל־יְדֵ֣י), "southern" (נֶ֔גֶב). The root היה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·shall·be" (root היה, 180x in Numbers); "your" (root לכם, 88x in Numbers); "from·the·wilderness·of·Zin" (root מדבר, 43x in Numbers). The etnachta (major mid-verse pause) falls on 'Edom', dividing the verse into phrases of 6 and 7 words. Full calculation: וְהָיָ֨ה [and·shall·be] (26) + לָכֶ֧ם [your] (90) + פְּאַת־נֶ֛גֶב [southern·sector] (536) + מִמִּדְבַּר־צִ֖ן [from·the·wilderness·of·Zin] (426) + עַל־יְדֵ֣י [along·the·border·of] (124) + אֱד֑וֹם [Edom] (51) + וְהָיָ֤ה [and·shall·be] (26) + לָכֶם֙ [your] (90) + גְּב֣וּל [boundary] (41) + נֶ֔גֶב [southern] (55) + מִקְצֵ֥ה [from·the·tip·of] (235) + יָם־הַמֶּ֖לַח [the·Salt·Sea] (133) + קֵֽדְמָה [eastward] (149) = 1982.
Onkelos
Your southern quarter shall be from the wilderness of Zin along the borders of Edom, and your southern border shall extend from the far end of the Salt Sea on the east.
Rashi
והיה לכם פאת נגב THE SOUTHERN פאה SHALL BE UNTO YOU — i.e. the south side which extends from east to west (פאה does not here mean “corner”). ממדבר צין FROM THE WILDERNESS OF ZIN which is next to Edom there begins the south-east comer of the land of the nine tribes. How is this so? Three lands are situated to the south of the Land of Israel, one next to the other; part of the land of Egypt, and the whole land of Edom, and the whole of the land of Moab. The land of Egypt is at the south-west comer, as it is said in this section, (v. 5) that the southern boundary shall pass “from Azmon unto the Brook of Egypt, and the goings out thereof shall be at the sea” (i.e., at the west). Now the Brook of Egypt ran along the whole land of Egypt — as it is said, (Joshua 13:3) “From the Shihor which is before Egypt”, and divided the land of Egypt from the land of Israel. The land of Edom is next to it on its east. The land of Moab is next to the land of Edom at the end of the south side of Palestine at the east (i.e., the south eastern corner). — When Israel came out of Egypt if the Omnipresent had wished to bring about their entry into the Land quickly, he would have led them over the Nile northwards and they would have so come into the Land of Israel; but He did not do so. This is what is stated, (Exodus 13:17) “And God did not lead them by way of the land of the Philistines” who dwelt by the sea in the west of the land of Canaan — just as it is said of the Philistines, (Zephaniah 2:5) “inhabitants of the sea-coast, the nation of the Cherethites”. — However, He did not lead them by that route, but He made them travel round, and brought them out by a southern route into the wilderness. It is that which Ezekiel (Ezekiel 20:35) calls “the wilderness of the peoples”, because several peoples dwelt beside it. Then they proceeded along the south always from the west to the east, until they came to the south of the land of Edom. They asked of the king of Edom that he should permit them to pass by way of his land and to enter the land of Palestine along its (Edom’s) breadth. He, however, refused, and they were compelled to travel along the whole south of Edom until they came to the south of the land of Moab, as it is said, (Judges 11:17) “And also to the king of Moab he sent, but he refused”. Therefore they proceeded along the whole south of Moab unto its very end, and from there they turned their faces to the north until they had gone along its entire eastern boundary along its breadth. Wien they arrived to the end of its eastern side, they came upon the land of Sihon and Og who dwelt at the east of the land of Canaan with the Jordan dividing them (dividing the land of Sihon and Og from Canaan). This is what is stated in the history of Jephthah, (Judges 11:18) “Then he (Israel) went through the wilderness and compassed the land of Edom and the land of Moab and came by the east of the land of Moab”. They subdued the land of Sihon and Og which was on the north of Moa...
Ibn Ezra
"By the hand of Edom" — [על יד] is a locative expression [meaning 'beside/adjacent to'], like [the expression] 'by the hand of the Jordan.'
Rabbeinu Bahya
והיה לכם פאת נגב ממדבר צן על ידי אדום, “Your southernmost point shall be from the edge of the Wilderness of Tzin, at the side of Edom.” The word על יד means the same as אצל, “next to.” We also find this expression in Numbers 13,9. The purpose of this whole list is to tell the Israelites the part of the country they were obligated to conquer. Rashi comments that this is extremely important as there are many commandments in the Torah which are applicable only within the boundaries delineated by the Torah in this chapter. It was critical therefore to know these details precisely.
and your border shall turn about southward of the ascent of Akrabbim, and pass along to Zin; and its goings out shall be southward of Kadesh-barnea; and it shall go forth to Hazar-addar, and pass along to Azmon;
verse value 4303
Insights
Verse structure: 17 words, 76 letters. Verse gematria: 4303 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "your" (לָכֶם֩, 3 letters) and the longest is "its·limits" (תּֽוֹצְאֹתָ֔יו, 7 letters). Words sharing gematria 278: and·continue, and·continuing. 6 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·ascent·of" (לְמַעֲלֵ֤ה), "Akrabbim" (עַקְרַבִּים֙), "to·Zin" (צִ֔נָה). The root נגב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·shall·be" (root היה, 180x in Numbers); "your" (root לכם, 88x in Numbers); "to·Kadesh-" (root קדש, 70x in Numbers). The etnachta (major mid-verse pause) falls on 'barnea', dividing the verse into phrases of 13 and 4 words.
Onkelos
The border shall curve around for you from the south to the ascent of Akrabbim and pass through Zin, and its outgoing points shall be from the south to Rekem-Geah; then it shall go out to Hatzar-Adar and pass through to Atzmon.
Rashi
ונסב לכם הגבול מנגב למעלה עקרבים — AND YOUR BORDER SHALL TURN ABOUT SOUTHWARD OF THE ASCENT OF AKRABBIM - In every passage in this chapter where it says ונסב or ויצא, it tells us that the boundary line was not straight (i.e., did not continue in the same straight line) but in proceeding it projected outside this straight line. Here, the word means that the boundary line left the straight line and bent towards the north of the world (in a northerly direction) diagonally towards the west, and the boundary line passed by the south of the Ascent of Akrabbim. Consequently the Ascent of Akrabbim was within the boundary (cf. Rashi on Joshua 15:3). ועבר צנה IT SHALL PASS ALONG TO ZIN — צנה is the same as אל צין “to Zin”, like מצרימה "to Egypt". והיו תוצאתיו AND THE GOINGS OUT THEREOF SHALL BE — i.e., its ends shall be at the south of Kadesh-Barnea. ויצא חצר אדר AND IT SHALL GO FORTH TO HAZZAR-ADDAR — the boundary spreads and widens towards the north of the world and extends further obliquely to the west, till it comes to Hazzar-Addar, thence to Azmon and thence to the Brook of Egypt. — The expression ונסב, "and it turned about” which is used here (v. 5) (“and the boundary shall turn about”) is employed because it wrote, “and it shall go forth to Hazzar-Addar”, i.e., that it began to widen out when it had passed Kadesh-Bamea. The widening of that strip which projected northwards was only from Kadesh-Barnea to Azmon (i.e. that strip widened only between those two places), but from Azmon and further on, the boundary became narrower and turned towards the south and came to the Brook of Egypt, and thence westwards to the Great Sea which is the western boundary of the entire land of Israel. It follows, therefore, that the Brook of Egypt is at the south-west corner.
Chizkuni
ועבר צנה והיה תוצאותיו וגו, “and once having passed Tzinah, it will extend southward, etc.” מנגב לקדש ברנע, from the south to Kadesh Barnea. There were two places called “Kadesh.” One was located in the land of Canaan, and was mentioned in the Book of Joshua 15,3 as one of the towns in that land. The second one is the one first mentioned in the portion of Mattot, 32,8: בשלחי אתכם מקדש ברנע, “when I sent them, (your fathers) on a mission from Kadesh Barnea,” Moses speaking about the ill fated trip of the spies throughout the land of Canaan some 38 years earlier. It is quite impossible to suppose that Moses dispatched the spies from a town inside the land of Canaan. If he had done so, he would have first have to cross into that land, something that not only G-d had forbidden him, but something that he greatly regretted not having been able to do as we know from his own mouth. The “Kadesh” without an adjective, was situated near the border of the land of Edom ויצא חצר אדר, “and it shall go forth to Chatzar Adar”; here the impression is given that it was a single district; on the other hand, in Joshua 15,3, “Chezron” and “Adar” seem to be two separate districts.
Rashbam
ונסב לכם, at this point the boundary projects somewhat. Expressions such as ויצא and ועבר, when used in connection with the boundaries, mean that the boundary proceeded in a straight line.
Daat Zkenim
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.
and the border shall turn about from Azmon to the Wadi of Egypt, and its goings out shall be at the Sea.
verse value 1933
Insights
Verse structure: 8 words, 39 letters. The shortest word is "and·shall·turn" (וְנָסַ֧ב, 4 letters) and the longest is "its·limits" (תוֹצְאֹתָ֖יו, 7 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "from·Azmon" (מֵעַצְמ֖וֹן), "at·the·Sea" (הַיָּֽמָּה). 8 unique roots are used. Frequent roots: "and·shall·be" (root היה, 180x in Numbers); "the·boundary" (root גבול, 24x in Numbers); "Egypt" (root מצרי, 23x in Numbers). First appearance of the root תוצאות ("its·limits") in Numbers. The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 5 and 3 words. Full calculation: וְנָסַ֧ב [and·shall·turn] (118) + הַגְּב֛וּל [the·boundary] (46) + מֵעַצְמ֖וֹן [from·Azmon] (296) + נַ֣חְלָה [toward·the·Wadi·of] (93) + מִצְרָ֑יִם [Egypt] (380) + וְהָי֥וּ [and·shall·be] (27) + תוֹצְאֹתָ֖יו [its·limits] (913) + הַיָּֽמָּה [at·the·Sea] (60) = 1933.
Onkelos
The border shall curve from Atzmon to the brook of Egypt, and its outgoing points shall be to the sea.
Rashi
והיו תוצאותיו הימה AND ITS GOINGS OUT SHALL BE AT THE SEA i.e. at the western boundary, because the southern border does not extend any more west of there and further on.
Ibn Ezra
"The Brook of Egypt" — [the meaning is:] to the Brook of Egypt; and it is not the Nile.
Rabbeinu Bahya
נחלה מצרים, “to the stream of Egypt.” This means: “to the river dividing Egypt from Palestine,” and not to the river Nile.
Rashbam
והיו תוצאותיו הימה, the whole boundary there forms a southern-westerly wedge, apex.
And for the western border, you shall have the Great Sea for a border; this shall be your west border.
verse value 586 — וְהָיָ֥ה = 26 (Hashem)
Insights
Verse structure: 11 words, 42 letters. Notable word values: "and·shall·be" (וְהָיָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "west" (יָ֔ם, 2 letters) and the longest is "this·shall·be" (זֶֽה־יִהְיֶ֥ה, 6 letters). Words sharing gematria 90: to·you, your. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·Great" (הַגָּד֖וֹל). The root גבול appears 3 times in this verse. 5 unique roots are used. Frequent roots: "and·shall·be" (root היה, 180x in Numbers); "to·you" (root לכם, 88x in Numbers); "and·the·boundary·of" (root גבול, 24x in Numbers). The etnachta (major mid-verse pause) falls on 'and·boundary', dividing the verse into phrases of 7 and 4 words. Full calculation: וּגְב֣וּל [and·the·boundary·of] (47) + יָ֔ם [west] (50) + וְהָיָ֥ה [and·shall·be] (26) + לָכֶ֛ם [to·you] (90) + הַיָּ֥ם [the·Sea] (55) + הַגָּד֖וֹל [the·Great] (48) + וּגְב֑וּל [and·boundary] (47) + זֶֽה־יִהְיֶ֥ה [this·shall·be] (42) + לָכֶ֖ם [your] (90) + גְּב֥וּל [boundary] (41) + יָֽם [western] (50) = 586.
Onkelos
As for the western border, the Great Sea shall be your boundary — this shall be your western border.
Rashi
ים וגבול These words (apparently unconnected with what follows) mean: AND THE WESTERN BOUNDARY, what forms that? והיה לכם הים הגדול THE GREAT SEA SHALL BE UNTO YOU for the boundary. וגבול AND THE BOUNDARY — the נסין which are in the sea also belong to the boundary; they are what are called isles in O. F. (Gittin 8a).
Ibn Ezra
"The Great Sea" — [this is] the Spanish [Sea]. The meaning is: the western border of your inheritance shall be the Great Sea, and it itself is the border.
Rabbeinu Bahya
הים הגדול, “the Mediterranean,” known in the author’s time as “the Spanish Sea.” וגבול¸”and the western boundary.” The sea itself is the boundary. (Ibn Ezra).
Rashbam
(1) FOR THE WESTERN [LIT.: SEA] BOUNDARY. In other words, "And the western boundary, what is it? You shall have the Great Sea as the western boundar." (2) AND THE BORDER [UG'VUL]. Our Sages explained: to include the nesim in the sea, i.e., the islands of the sea (Esth. 10:1).
Targum Yonatan
And for the western border you shall have the Great Ocean Sea; its limits are the waters of the beginning with the waters of old which are in its depth; its capes and havens, its creeks and its cities, its islands and ports, its ships and its recesses: this shall be your border westward.
And this shall be your north border: from the Great Sea you shall mark out your line to mount Hor;
verse value 1904
Insights
Verse structure: 10 words, 39 letters. The shortest word is "to·Hor" (הֹ֥ר, 2 letters) and the longest is "and·this·shall·be" (וְזֶֽה־יִהְיֶ֥ה, 7 letters). Words sharing gematria 90: your, for·yourselves. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·this·shall·be" (וְזֶֽה־יִהְיֶ֥ה). The root לכם appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·this·shall·be" (root היה, 180x in Numbers); "your" (root לכם, 88x in Numbers); "to·Hor" (root הר, 29x in Numbers). The etnachta (major mid-verse pause) falls on 'northern', dividing the verse into phrases of 4 and 6 words. Full calculation: וְזֶֽה־יִהְיֶ֥ה [and·this·shall·be] (48) + לָכֶ֖ם [your] (90) + גְּב֣וּל [boundary] (41) + צָפ֑וֹן [northern] (226) + מִן־הַיָּם֙ [from·the·Sea] (145) + הַגָּדֹ֔ל [the·Great] (42) + תְּתָא֥וּ [draw·a·line] (807) + לָכֶ֖ם [for·yourselves] (90) + הֹ֥ר [to·Hor] (205) + הָהָֽר [the·mountain] (210) = 1904.
Onkelos
This shall be your northern border: from the Great Sea you shall mark out your line to Hor-Hahar.
Rashi
גבול צפון means THE NORTHERN BOUNDARY. מן הים הגדול תתאו לכם הר ההר FROM THE GREAT SEA YE SHALL MARK OUT YOUR LINE UNTO MOUNT HOR, which is at the north-west corner, and its top slopes down and goes to the sea and there is some of the breadth of the sea inward of it and outside it. תתאו means, YE MUST MOVE IN A SLANTING DIRECTION so as to move from west to north to Mount Horayot תתאו is an expression denoting “a slanting turn”, just as in (1 Kings 14:28) “the slanting chamber (תא) of the runners" and (Ezekiel 40:10) “and the slanting chambers (תאי) of the gate”. The תא is a chamber with a sloping roof, which is called in O. F. apendiz; it is called תא because it leans and slopes (a lean-to or panthouse).
Rashbam
תתאו, drawing a boundary (presumably where there are no recognisable landmarks. Ed.]
from mount Hor you shall mark out a line to the entrance to Hamath; and the goings out of the border shall be at Zedad;
verse value 2810
Insights
Verse structure: 9 words, 33 letters. The shortest word is "from·Hor" (מֵהֹ֣ר, 3 letters) and the longest is "the·limits·of" (תּוֹצְאֹ֥ת, 5 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·limits·of" (תּוֹצְאֹ֥ת), "to·Zedad" (צְדָֽדָה). 9 unique roots are used. Frequent roots: "and·shall·be" (root היה, 180x in Numbers); "to·Lebo-" (root בוא, 89x in Numbers); "the·mountain" (root הר, 29x in Numbers). First appearance of the root גבל ("the·boundary") in Numbers. The etnachta (major mid-verse pause) falls on 'Hamath', dividing the verse into phrases of 5 and 4 words. Full calculation: מֵהֹ֣ר [from·Hor] (245) + הָהָ֔ר [the·mountain] (210) + תְּתָא֖וּ [draw·a·line] (807) + לְבֹ֣א [to·Lebo-] (33) + חֲמָ֑ת [Hamath] (448) + וְהָי֛וּ [and·shall·be] (27) + תּוֹצְאֹ֥ת [the·limits·of] (897) + הַגְּבֻ֖ל [the·boundary] (40) + צְדָֽדָה [to·Zedad] (103) = 2810.
Onkelos
From Hor-Hahar you shall mark out the line to reach Hamat, and the outgoing points of the border shall be to Tzedad.
Rashi
מהר ההר FROM MOUNT HOR you shall turn about and go along the northern boundary towards the eastern side and you will arrive at the “Entrance to Hamath”, which is Antioch. תוצאות הגבול means, THE END OF THE BOUNDARY. In every passage where it is said "the end of the boundary”, either the boundary ends there entirely, not passing further on at all (cf. Rashi on v. 5), or from there it spreads and widens, projecting from the straight line backwards to extend itself further on in a more slanting direction than the first widening. And relative to the measurement of the first breadth it calls it תוצאות (the goings forth, the endings), because there that measurement ends.
Targum Yonatan
From Mount Umanis you shall appoint to you (a line) as thou goest up to the entrance of Tebaria, and the outgoings of the border at its two sides, unto Kadkor Of Bar Zahama, and to Kadkol of Bar Sanigora, and Divakinos and Tarnegola unto Kesarin, where thou goest up to Abelas of Cilicia.
and the border shall go forth to Ziphron, and its goings out shall be at Hazar-enan; this shall be your north border.
verse value 2306
Insights
Verse structure: 11 words, 48 letters. The shortest word is "Hazar-" (חֲצַ֣ר, 3 letters) and the longest is "its·endpoints" (תוֹצְאֹתָ֖יו, 7 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "to·Ziphron" (זִפְרֹ֔נָה), "Hazar-" (חֲצַ֣ר). The root היה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·shall·be" (root היה, 180x in Numbers); "for·you" (root לכם, 88x in Numbers); "and·shall·run" (root יצא, 68x in Numbers). The etnachta (major mid-verse pause) falls on 'enan', dividing the verse into phrases of 7 and 4 words. Full calculation: וְיָצָ֤א [and·shall·run] (107) + הַגְּבֻל֙ [the·boundary] (40) + זִפְרֹ֔נָה [to·Ziphron] (342) + וְהָי֥וּ [and·shall·be] (27) + תוֹצְאֹתָ֖יו [its·endpoints] (913) + חֲצַ֣ר [Hazar-] (298) + עֵינָ֑ן [enan] (180) + זֶֽה־יִהְיֶ֥ה [this·shall·be] (42) + לָכֶ֖ם [for·you] (90) + גְּב֥וּל [border] (41) + צָפֽוֹן [northern] (226) = 2306.
Onkelos
The border shall go out to Ziphron, and its outgoing points shall be to Hatzar-Einan — this shall be your northern border.
Rashi
והיו תוצאתיו חצר עינן AND THE GOINGS OUT OF IT SHALL BE AT HAZAR-ENAN — This place was the end of the northern boundary. It follows therefore that Hazar-Enan was in the north-east corner. And from there, “you shall then turn yourselves" toward the eastern border.
Targum Yonatan
And the border shall go on unto Keren Zekutha, and to Gibra Hatmona, and its outgoings shall be at Keria Bethsekel, and to the midst of the great court (darela rabtha), which is at Mizeha, between the towers of Hinvetha and Darmeshek: this shall be your northern limit.
And you shall mark out your line for the east border from Hazar-enan to Shepham;
verse value 2121
Insights
Verse structure: 7 words, 32 letters. The shortest word is "for·you" (לָכֶ֖ם, 3 letters) and the longest is "and·you·shall·draw·a·line" (וְהִתְאַוִּיתֶ֥ם, 8 letters). 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·you·shall·draw·a·line" (וְהִתְאַוִּיתֶ֥ם), "from·Hazar-" (מֵחֲצַ֥ר), "to·Shepham" (שְׁפָֽמָה). 7 unique roots are used. Frequent roots: "for·you" (root לכם, 88x in Numbers); "as·boundary" (root גבול, 24x in Numbers). The etnachta (major mid-verse pause) falls on 'eastward', dividing the verse into phrases of 4 and 3 words. Full calculation: וְהִתְאַוִּיתֶ֥ם [and·you·shall·draw·a·line] (868) + לָכֶ֖ם [for·you] (90) + לִגְב֣וּל [as·boundary] (71) + קֵ֑דְמָה [eastward] (149) + מֵחֲצַ֥ר [from·Hazar-] (338) + עֵינָ֖ן [enan] (180) + שְׁפָֽמָה [to·Shepham] (425) = 2121.
Onkelos
You shall mark out your eastern border from Hatzar-Einan to Shepham.
Rashi
והתאויתם לכם YOU SHALL TURN YOURSELVES to the eastern boundary. והתאויתם denotes turning round, just the same as תתאו (v. 7). שפמה TO SHEPAM on the eastern boundary, and from there to Riblah.
Ibn Ezra
The alef of "ve-hit'avitem" stands in place of a vav — [yielding the form] "ve-hitavita" [with a tav] — and if they are two [distinct] verbal forms [that is possible]. "Ve-hit'avitem" — like [the phrase] 'to the desire (ta'avat) of the everlasting hills.'
Rabbeinu Bahya
והתאויתם, the word is the same as והתויתם, “draw a line for yourselves for” (תו). Compare Ezekiel 9,4 “draw a line for yourself.” The southern boundary of the land of Israel consists of three countries: a small section of Egypt, the whole land of Edom, the whole land of Moav.” Rashi says so explicitly. [I presume that the reason the author quotes Rashi on this as his authority is that the definition “south” rather than “east” for the land of Moav, sounds peculiar, at least. Ed.]
and the border shall go down from Shepham to Riblah, on the east side of Ain; and the border shall go down, and shall strike upon the slope of the sea of Chinnereth eastward;
verse value 3094
Insights
Verse structure: 12 words, 52 letters. Verse gematria: 3094 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·shall·descend" (וְיָרַ֨ד, 4 letters) and the longest is "Sea·of·Chinnereth" (יָם־כִּנֶּ֖רֶת, 6 letters). Words sharing gematria 220: and·shall·descend, and·shall·descend. 6 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "from·Shepham" (מִשְּׁפָ֛ם), "to·Riblah" (הָרִבְלָ֖ה), "on·the·east" (מִקֶּ֣דֶם). The root ירד appears 2 times in this verse. 9 unique roots are used. Frequent roots: "of·Ain" (root עין, 39x in Numbers). The etnachta (major mid-verse pause) falls on 'of·Ain', dividing the verse into phrases of 6 and 6 words. Full calculation: וְיָרַ֨ד [and·shall·descend] (220) + הַגְּבֻ֧ל [the·boundary] (40) + מִשְּׁפָ֛ם [from·Shepham] (460) + הָרִבְלָ֖ה [to·Riblah] (242) + מִקֶּ֣דֶם [on·the·east] (184) + לָעָ֑יִן [of·Ain] (160) + וְיָרַ֣ד [and·shall·descend] (220) + הַגְּבֻ֔ל [the·boundary] (40) + וּמָחָ֛ה [and·shall·abut] (59) + עַל־כֶּ֥תֶף [on·the·slope] (600) + יָם־כִּנֶּ֖רֶת [Sea·of·Chinnereth] (720) + קֵֽדְמָה [eastward] (149) = 3094.
Onkelos
The border shall descend from Shepham to Riblah, east of Ayin; the border shall descend and reach the shore of the Sea of Ginosar on the east.
Rashi
מקדם לעין ON THE EAST SIDE OF AIN — עין is the name of a place. The boundary went to the east of it, and consequently Ain is within the boundary and was part of the land of Israel. וירד הגבול AND THE BOUNDARY SHALL GO DOWN — The more the boundary goes from north to south it goes down more and more. ומחה על כתף ים כנרת קדמה AND SHALL SMITE UPON THE SLOPE OF THE SEA OF CHINNERETH EASTWARD, so that the sea of Chinnereth is within the border to the west, and the boundary is on the east (קדמה) of the sea of Chinnereth. From there it went down to the Jordan. The Jordan extends from the north to the south in a slanting direction, inclining towards the east, but comes nearer the land of Canaan opposite the sea of Chinnereth, and extends further along the eastern side of the land of Israel [opposite the sea of Chinnereth] until it falls into the Salt Sea. There the boundary ends through its goings forth into the Salt Sea from which, too, is the beginning of the boundary at the south-east comer. — Here, then, you have a description of what bounds it (the land) round about on its four sides.
Ibn Ezra
"U-maḥah" — as our early authorities explained: it is a form of 'breaking' (tebira), derived from the root [of] 'they will clap (yimha'u) hands.'
Chizkuni
ים כנרת, “the sea of Galilee;” this is a lake whose waters do not run off into another larger sea or ocean. It is completely surrounded on all banks by Jewish settlements. [Its waters descend to the Dead Sea, where they become unfit to drink.]
Rabbeinu Bahya
ומחה על כתף ים כנרת, the word is similar to ימחאו כף, “clapping with one’s hands,” (Psalms 98,8) [i.e. an expression of closeness of two objects, touching].
and the border shall go down to the Jordan, and its goings out shall be at the Salt Sea; this shall be your land according to its borders round about."
verse value 3381
Insights
Verse structure: 13 words, 57 letters. The shortest word is "sea" (יָ֣ם, 2 letters) and the longest is "its·endpoints" (תוֹצְאֹתָ֖יו, 7 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "to·the·Jordan" (הַיַּרְדֵּ֔נָה), "the·Salt" (הַמֶּ֑לַח). The root היה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·shall·be" (root היה, 180x in Numbers); "the·land" (root ארץ, 119x in Numbers); "for·you" (root לכם, 88x in Numbers). The etnachta (major mid-verse pause) falls on 'the·Salt', dividing the verse into phrases of 7 and 6 words. Full calculation: וְיָרַ֤ד [and·shall·descend] (220) + הַגְּבוּל֙ [the·boundary] (46) + הַיַּרְדֵּ֔נָה [to·the·Jordan] (274) + וְהָי֥וּ [and·shall·be] (27) + תוֹצְאֹתָ֖יו [its·endpoints] (913) + יָ֣ם [sea] (50) + הַמֶּ֑לַח [the·Salt] (83) + זֹאת֩ [this] (408) + תִּהְיֶ֨ה [shall·be] (420) + לָכֶ֥ם [for·you] (90) + הָאָ֛רֶץ [the·land] (296) + לִגְבֻלֹתֶ֖יהָ [by·its·boundaries] (480) + סָבִֽיב [on·all·sides] (74) = 3381.
Onkelos
The border shall descend to the Jordan, and its outgoing points shall be to the Salt Sea. This shall be your land according to its surrounding borders.
Targum Yonatan
And the border shall descend to the Jordan, and its outgoing be at the Sea of Salt. Rekem Giah on the south, Mount Umanos on the north, the Great Sea on the west, the Sea of Salt on the east,-this shall be your country, the Land of Israel, by the extent of its borders round about.
And Moses commanded the children of Israel, saying: "This is the land in which you shall take it as an inheritance by lot, which Hashem has commanded to give to the nine tribes, and to the half-tribe;
verse value 7769 — יְהֹוָ֔ה = 26 (Hashem)
Insights
Verse structure: 19 words, 76 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "Moses" (מֹשֶׁ֔ה, 3 letters) and the longest is "you·shall·inherit" (תִּתְנַחֲל֤וּ, 6 letters). Words sharing gematria 501: which, which. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "to·the·nine" (לְתִשְׁעַ֥ת). The root צוה appears 2 times in this verse. 16 unique roots are used. Frequent roots: "the·children·of" (root בן, 499x in Numbers); "Hashem" (root יהוה, 389x in Numbers); "saying" (root אמר, 246x in Numbers). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 14 words.
Onkelos
Moses commanded the children of Israel, saying: This is the land you shall take as an inheritance by lot, which Hashem commanded to give to the nine tribes and the half-tribe.
for the tribe of the children of Reuben according to their fathers' houses, and the tribe of the children of Gad according to their fathers' houses, have received, and the half-tribe of Manasseh have received, their inheritance;
verse value 3713
Insights
Verse structure: 16 words, 66 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "the·Reubenite" (הָראוּבֵנִי֙, 7 letters). Words sharing gematria 443: their·fathers, their·fathers. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "children·of·the·Gadite" (בְנֵֽי־הַגָּדִ֖י). The root מטה appears 3 times in this verse. 11 unique roots are used. Frequent roots: "children·of" (root בן, 499x in Numbers); "tribe·of" (root מטה, 111x in Numbers); "for" (root כי, 79x in Numbers). The etnachta (major mid-verse pause) falls on 'their·fathers', dividing the verse into phrases of 11 and 5 words.
Onkelos
For the tribe of the sons of Reuben according to their fathers' house, and the tribe of the sons of Gad according to their fathers' house, and the half-tribe of Manasseh have already received their inheritance.
Or HaChaim
כי לקחו מטה בני הראובני, for the tribe of Reuven had taken it according to the houses of their fathers, etc. This verse provides the reason why the previous verse spoke about the West Bank being shared out amongst only nine and a half tribes. Had it not been for the fact that the two and a half tribes had already staked out their claims G'd would have been able to enlarge the shares of each tribe beyond the boundaries mentioned in our chapter. לקחו נחלתם, "they took their inheritance, etc." The Torah had to repeat this statement a second time seeing that the half tribe Menashe had not been amongst the tribes Reuven and Gad who had initially requested to make their homes on the East Bank. The Torah therefore described that half tribe's taking possession of their share as a separate "taking." Accordingly, the words: לקחו נחלתם, refer back to the half tribe of Menashe. This is also the reason the Torah interrupted the sequence by writing לבית אבותם between the two tribes of Reuven and Gad and between the half tribe Menashe. Another meaning for writing the words: "they took their inheritance" twice is to confirm that what the half tribe of Menashe "took" was in accordance with what they were entitled to take as their inheritance.
the two tribes and the half-tribe have received their inheritance beyond the Jordan at Jericho eastward, toward the sun-rising."
verse value 2904
Insights
Verse structure: 11 words, 47 letters. The shortest word is "two·of" (שְׁנֵ֥י, 3 letters) and the longest is "the·tribes" (הַמַּטּ֖וֹת, 5 letters). The root מטה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "the·tribes" (root מטה, 111x in Numbers); "two·of" (root שנים, 76x in Numbers); "have·received" (root לקח, 72x in Numbers). The etnachta (major mid-verse pause) falls on 'the·tribe', dividing the verse into phrases of 4 and 7 words. Full calculation: שְׁנֵ֥י [two·of] (360) + הַמַּטּ֖וֹת [the·tribes] (460) + וַחֲצִ֣י [half] (114) + הַמַּטֶּ֑ה [the·tribe] (59) + לָקְח֣וּ [have·received] (144) + נַחֲלָתָ֗ם [their·inheritance] (528) + מֵעֵ֛בֶר [beyond] (312) + לְיַרְדֵּ֥ן [the·Jordan] (294) + יְרֵח֖וֹ [Jericho] (224) + קֵ֥דְמָה [eastward] (149) + מִזְרָֽחָה [toward·the·sunrise] (260) = 2904.
Onkelos
Two tribes and a half-tribe received their inheritance on the other side of the Jordan of Jericho, eastward toward the sunrise.
Rashi
קדמה מזרחה — At the front of (קדם) the world which is the east; for the east side is called פנים, “the face" (equivalent to קדם, “front”), the west is called “behind”, and therefore the south is on the right and the north on the left (cf. Rashi on Exodus 27:13 and Note thereon).
Ibn Ezra
"The two tribes" — [mentioned] a second time, in order to clarify the location of their inheritance.
Or HaChaim
שני המטות וחצי המטה לקחו נחלתם, The two and a half tribes took their inheritance, etc. The Torah wrote this verse to indicate that the inheritance of the half tribe of Menashe was part of the overall territory allocated by Moses to Reuven and Gad. Moses did not make separate boundaries for each of these tribes.
Rabbeinu Bahya
שני המטות וחצי המטה לקחו נחלתם מעבר לירדן קדמה מזרחה, “and the two and a half tribes took their inheritance on the far side of the river Jordan in a south-easterly direction.” This whole detail is repeated here to describe the exact area of their inheritance.
Verse structure: 4 words, 18 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֖ה, 4 letters) and the longest is "and·he·spoke" (וַיְדַבֵּ֥ר, 5 letters). 4 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "saying" (root אמר, 246x in Numbers); "to·Moses" (root משה, 217x in Numbers). Full calculation: וַיְדַבֵּ֥ר [and·he·spoke] (222) + יְהֹוָ֖ה [Hashem] (26) + אֶל־מֹשֶׁ֥ה [to·Moses] (376) + לֵּאמֹֽר [saying] (271) = 895.
"These are the names of the men who shall apportion the land as an inheritance for you: Eleazar the priest, and Joshua the son of Nun.
verse value 3523 — אֵ֚לֶּה = 36 (double-Chai)
Insights
Verse structure: 10 words, 50 letters. Notable word values: "these" (אֵ֚לֶּה) = 36, double chai. Verse gematria: 3523 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "these" (אֵ֚לֶּה, 3 letters) and the longest is "who·shall·apportion" (אֲשֶׁר־יִנְחֲל֥וּ, 8 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "who·shall·apportion" (אֲשֶׁר־יִנְחֲל֥וּ). 10 unique roots are used. Frequent roots: "son·of·Nun" (root בן, 499x in Numbers); "the·men" (root איש, 130x in Numbers); "the·land" (root ארץ, 119x in Numbers). The etnachta (major mid-verse pause) falls on 'the·land', dividing the verse into phrases of 6 and 4 words. Full calculation: אֵ֚לֶּה [these] (36) + שְׁמ֣וֹת [the·names·of] (746) + הָֽאֲנָשִׁ֔ים [the·men] (406) + אֲשֶׁר־יִנְחֲל֥וּ [who·shall·apportion] (605) + לָכֶ֖ם [for·you] (90) + אֶת־הָאָ֑רֶץ [the·land] (697) + אֶלְעָזָר֙ [Eleazar] (308) + הַכֹּהֵ֔ן [the·priest] (80) + וִיהוֹשֻׁ֖עַ [and·Joshua] (397) + בִּן־נֽוּן [son·of·Nun] (158) = 3523.
Onkelos
These are the names of the men who shall apportion the land as an inheritance for you: Elazar the priest and Joshua son of Nun.
Rashi
אשר ינחלו לכם [THESE ARE THE … MEN] WHO SHALL TAKE POSSESSION OF THE LAND לכם — i.e., for you. Each prince was the agent of his tribe and divided the inheritance of the tribe amongst the families and again amongst the men, selecting for each a portion fitting for him. What they did was done (was legal) just as if they (the tribes) had appointed them their representatives (Kiddushin 42b). — It would not be right to explain this לכם as all other לכם (“to you”) which occur in the Bible, for if so it should have written יַנְחִילוּ לכם (Hiphil), “they will give the possession to you”. But יִנְחֲלוּ (Kal), implies that they themselves take possession לכם, “for you” and in your place. It is the same as, (Exodus 14:14): “The Lord will fight לכם” — “for you”.
Ibn Ezra
"They shall give inheritance (yinḥalu)" — a verb that takes two objects; and likewise 'our inheritance (naḥalatenu),' in the opinion of the grammarians. "Eleazar" — [is mentioned] first, because it is by his word that Joshua goes out, and he too is a son of Aaron. He does not mention a prince for the sons of Reuben and Gad, because they have already received their portion. The commentators have said that it begins with Judah because the lot came out first [for Judah]; but there is a strong objection against them, even if the interpretation may be correct — it will appear so according to our view.
Rabbeinu Bahya
אלה שמות האנשים אשר ינחלו לכם את הארץ, “these are the names of the men who will take possession of the land for you (on your behalf)”. We have translated this in accordance with Rashi, i.e. that each tribal head acted as the trustee of his tribe. He in turn would distribute the parcel according to the number of families and the number of male members in his tribe. He would personally select these parcels and whatever he did was considered as if their legal representative had done it. The reason that the Torah names Eleazar the High Priest first, although he did not share out anything, is that Joshua was subject to his authority as he could not initiate a war without first obtaining Eleazar’s approval. The Torah here mentions ten of the tribes and their respective princes, omitting the tribes of Reuven and Gad as these tribes had already taken possession of their inheritance. It starts the list of the tribal heads with Yehudah as Yehudah‘s lot was determined first. Why did the Torah repeat the word נשיא when speaking of the prince of the tribe of Gad, Buki ben Yagli and the princes of the tribes listed after him? Perhaps the reason is that Calev was so well known that there was no need to add his title. He had already been described by that title when the Torah described all the twelve spies in Numbers 13,2 as נשיא. Seeing that the prince of the tribe of Shimon, Zimri, was also well known in the negative sense of the word, a name may not have been mentioned as no replacement had yet been appointed to take the place of the slain Zimri. The title “prince” may have been withheld from the tribe of Binyamin in view of later developments involving the tribe in a civil war as a result of that tribe’s unwillingness to hand over a criminal (Judges, chapter 20,13). We find in Tanchuma Behaalotcha 12 that Elydad ben Kisslon, here mentioned as the prince of Binyamin was identical with Eldad, the colleague of Meidad, both of whom had prophesied as reported in Numbers 11,26. Seeing the man was already known as a prophet there was no need to add another (inferior) title to his name.
And you shall take one prince of every tribe, to take possession of the land.
verse value 2177 — אֶחָ֛ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 33 letters. Notable word values: "one" (אֶחָ֛ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֛ד, 3 letters) and the longest is "the·land" (אֶת־הָאָֽרֶץ, 6 letters). Words sharing gematria 13: one, one. The root נשיא appears 2 times in this verse. 6 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "the·land" (root ארץ, 119x in Numbers); "from·each·tribe" (root מטה, 111x in Numbers). The etnachta (major mid-verse pause) falls on 'from·each·tribe', dividing the verse into phrases of 5 and 3 words. Full calculation: וְנָשִׂ֥יא [and·a·chieftain] (367) + אֶחָ֛ד [one] (13) + נָשִׂ֥יא [a·chieftain] (361) + אֶחָ֖ד [one] (13) + מִמַּטֶּ֑ה [from·each·tribe] (94) + תִּקְח֖וּ [you·shall·take] (514) + לִנְחֹ֥ל [to·apportion] (118) + אֶת־הָאָֽרֶץ [the·land] (697) = 2177.
Onkelos
You shall take one chieftain, one chieftain from each tribe, to apportion the land as an inheritance.
Rashi
לִנְחֹל את הארץ [YE SHALL TAKE ONE PRINCE OF EVERY TRIBE], TO TAKE POSSESSION OF THE LAND i.e. that he should take possession and apportion it in your place (i.e. as your representatives; cf. Rashi on previous verse).
And these are the names of the men: of the tribe of Judah, Caleb the son of Jephunneh.
verse value 1557
Insights
Verse structure: 7 words, 32 letters. The shortest word is "Caleb" (כָּלֵ֖ב, 3 letters) and the longest is "the·men" (הָאֲנָשִׁ֑ים, 6 letters). 7 unique roots are used. Frequent roots: "the·men" (root איש, 130x in Numbers); "of·the·tribe·of" (root מטה, 111x in Numbers); "and·these" (root אלה, 76x in Numbers). The etnachta (major mid-verse pause) falls on 'the·men', dividing the verse into phrases of 3 and 4 words. Full calculation: וְאֵ֖לֶּה [and·these] (42) + שְׁמ֣וֹת [names] (746) + הָאֲנָשִׁ֑ים [the·men] (406) + לְמַטֵּ֣ה [of·the·tribe·of] (84) + יְהוּדָ֔ה [Judah] (30) + כָּלֵ֖ב [Caleb] (52) + בֶּן־יְפֻנֶּֽה [son·of·Jephunneh] (197) = 1557.
Onkelos
These are the names of the men: for the tribe of Judah — Caleb son of Jephunneh.
Or HaChaim
למטה יהודה, for the tribe of Yehudah. We need to explore why the leaders of the tribes of Yehudah, Shimon, and Benjamin are not given the title נשיא in our paragraph. Perhaps the reason is connected to the fact that the names of these three tribes appear quite close to the words ונשיא אחד נשיא אחד in verse 18 so that the Torah saw no need to repeat the word נשיא again. Starting with verse 22 the names of the tribes are so far removed from verse 18 that the Torah saw fit to add the title נשיא when mentioning the leader of the respective tribes. I have a seen a comment in the name of Rabbenu Nissim that there was no need to write the word נשיא in connection with the tribe of Yehudah as everybody knew that it was Calev ben Yefuneh. In the case of the tribe of Shimon the reason was that this tribe was not worthy of having a leader with the title נשיא in view of the affair with Zimri. In the case of the tribe of Benjamin, there was no need to mention that Eldod held the title נשיא, as he held a better title having been a prophet already since the time the 70 elders had been chosen in Numbers 11,16-29. Calling Eldod a "prince" would have amounted to a demotion rather than a promotion for him. Perhaps one may add that the term נשיא was not allocated to the temporary leader of the tribe of Yehudah seeing that this tribe would produce a king for the entire nation, not just a prince for itself. A similar consideration may have applied to the tribe of Benjamin seeing that the realisation of a Jewish Kingdom, i.e. the first king of Israel, Saul, would come from that tribe. As far as the absence of a mention of a prince for the tribe of Shimon is concerned, the reason advanced was quite adequate.
Chizkuni
למטה יהודה, of the tribe of Yehudah. Moses began enumerating the family heads which would start the process of allocating ancestral tracts of land with the members of the tribe of Yehudah, as his name came up first when the lots were drawn. In this instance, Calev would be the head of the tribe.
Tur HaArokh
ואלה שמות האנשים: למטה יהודה, וגו', ”and these were the names of the men: representing the tribe of Yehudah was Calev, son of Yefuneh.” Seeing that the tribes of Reuven and Gad already had received their ancestral heritage they were no longer in need of a נשיא , a “leader.” There are different opinions as to why the list of the leaders of the nation when the conquest began begins with Yehudah.on this occasion. One opinion holds that when the lottery took place Yehudah’s parchment came up first. All the tribes listed here had a leader described by the Torah with the title נשיא, except Yehudah, Shimon, and Binyamin. In the case of Yehudah, seeing that Calev was a venerable and well-known personality there was no need to give him a title for his authority to be accepted by the members of his tribe. Shimon did not have a new נשיא, seeing that the last one, Zimri, had disgraced himself so badly. The title held no allure for the members of that tribe as its significance had been debased. Binyamin actually did have a נשיא in the person of אלידד, whose name has been spelled אלדד in Numbers 11,26 before he had been elevated to the status of prophet. Seeing that a prophet is on a higher spiritual level than a mere “leader,” referring to him here a נשיא would have indicated a demotion. I do not know why the Torah found it necessary to introduce each one of these men as למטה בני פלוני,.... “of the tribe of so and so…” with the exception of the tribe of Yehudah. Both here and in the story of the spies Joseph is mentioned in addition to Menashe, because he had displayed especial fondness of the Holy Land.
And of the tribe of the children of Simeon, Shemuel the son of Ammihud.
verse value 1182
Insights
Verse structure: 5 words, 26 letters. The shortest word is "sons·of" (בְּנֵ֣י, 3 letters) and the longest is "son·of·Ammihud" (בֶּן־עַמִּיהֽוּד, 8 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "Shemuel" (שְׁמוּאֵ֖ל). The root בן appears 2 times in this verse. 4 unique roots are used. Frequent roots: "sons·of" (root בן, 499x in Numbers); "and·of·the·tribe·of" (root מטה, 111x in Numbers). Full calculation: וּלְמַטֵּה֙ [and·of·the·tribe·of] (90) + בְּנֵ֣י [sons·of] (62) + שִׁמְע֔וֹן [Simeon] (466) + שְׁמוּאֵ֖ל [Shemuel] (377) + בֶּן־עַמִּיהֽוּד [son·of·Ammihud] (187) = 1182.
Onkelos
And for the tribe of the sons of Simeon — Shemuel son of Ammihud.
Of the tribe of Benjamin, Elidad the son of Chislon.
verse value 503
Insights
Verse structure: 4 words, 21 letters. The shortest word is "of·the·tribe·of" (לְמַטֵּ֣ה, 4 letters) and the longest is "son·of·Chislon" (בֶּן־כִּסְלֽוֹן, 7 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "Elidad" (אֱלִידָ֖ד), "son·of·Chislon" (בֶּן־כִּסְלֽוֹן). 4 unique roots are used. Frequent roots: "son·of·Chislon" (root בן, 499x in Numbers); "of·the·tribe·of" (root מטה, 111x in Numbers). Full calculation: לְמַטֵּ֣ה [of·the·tribe·of] (84) + בִנְיָמִ֔ן [Benjamin] (152) + אֱלִידָ֖ד [Elidad] (49) + בֶּן־כִּסְלֽוֹן [son·of·Chislon] (218) = 503.
Onkelos
For the tribe of Benjamin — Elidad son of Chislon.
Chizkuni
למטה בנימין, “of the tribe of Binyamin;” here Binyamin is listed as if the third of the tribes, seeing that these three tribes in the future would cede of their ancestral lands to the Levites all at once, as recorded in the Book of Joshua: 21,4: ויהי לבני אהרן הכהן מן הלוים, ממטה יהודה, וממטה שמעון וממטה בנימין בגורל ערים שלש עשר, “to the descendants of Aaron the priest, there fell by lot 13 towns from the tribe of Yehudah, the tribe of Shimon, and the tribe of Binyamin.” This is why they were lumped together by Moses already at this point.
And of the tribe of the children of Dan a prince, Bukki the son of Jogli.
verse value 784
Insights
Verse structure: 5 words, 23 letters. Verse gematria: 784 = 28². The shortest word is "Bukki" (בֻּקִּ֖י, 3 letters) and the longest is "son·of·Jogli" (בֶּן־יׇגְלִֽי, 6 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "Bukki" (בֻּקִּ֖י), "son·of·Jogli" (בֶּן־יׇגְלִֽי). 5 unique roots are used. Frequent roots: "and·of·the·tribe·of" (root מטה, 111x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'chieftain', dividing the verse into phrases of 3 and 2 words. Full calculation: וּלְמַטֵּ֥ה [and·of·the·tribe·of] (90) + בְנֵי־דָ֖ן [sons·of·Dan] (116) + נָשִׂ֑יא [chieftain] (361) + בֻּקִּ֖י [Bukki] (112) + בֶּן־יׇגְלִֽי [son·of·Jogli] (105) = 784.
Onkelos
And for the tribe of the sons of Dan, the chieftain: Bukki son of Jogli.
Chizkuni
ולמטה בני דן נשיא, “and of the tribe of Dan, a prince;” the reason that the word: “prince” has not been mentioned with the first three tribes listed here, is because we knew already that Calev of the tribe of Yehudah, as the only survivor of his tribe that had been an adult at the Exodus would be the leader after Nachshon had died. He had already been called by G-d Himself as “My servant.” (Numbers 14,24) As far as the tribe of Binyamin is concerned, we know that Eldod, a colleague of Meydod, both from this tribe had been elevated to the status of prophets. According to another interpretation, seeing that at a later stage involving the concubine a Givah, (Judges chapter 20) he would be dishonorably involved, he is not here referred to as a prince. The same consideration applies to the tribe of Shimon, whose prince in short order will be involved in the shameful episode with the Midianite woman Cosbi, Moses did not bestow the title prince upon him posthumously. Rashi had pointed out already in his commentary on Parshat Balak, that the people of the tribe of Shimon had treated Zimri as their leader. (Numbers 25,6) There had been no need for a leader of the tribes of Reuven and Gad to be appointed, as these tribes had already received their ancestral heritage on the east bank of the Jordan. There seems to be no logical order to the listing of the tribes here. It does not follow the birth-order of the tribal ancestor, nor the order in which the tribes marched for forty years in the desert, nor the birth-order of the tribal mothers.
Of the children of Joseph: of the tribe of the children of Manasseh a prince, Hanniel the son of Ephod;
verse value 1386
Insights
Verse structure: 7 words, 33 letters. Verse gematria: 1386 is divisible by 18, the value of chai ('life'). The shortest word is "for·the·descendants·of" (לִבְנֵ֣י, 4 letters) and the longest is "sons·of·Manasseh" (בְנֵֽי־מְנַשֶּׁ֖ה, 7 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "Hanniel" (חַנִּיאֵ֖ל), "son·of·Ephod" (בֶּן־אֵפֹֽד). The root בן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "for·the·descendants·of" (root בן, 499x in Numbers); "of·the·tribe·of" (root מטה, 111x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'chieftain', dividing the verse into phrases of 5 and 2 words. Full calculation: לִבְנֵ֣י [for·the·descendants·of] (92) + יוֹסֵ֔ף [Joseph] (156) + לְמַטֵּ֥ה [of·the·tribe·of] (84) + בְנֵֽי־מְנַשֶּׁ֖ה [sons·of·Manasseh] (457) + נָשִׂ֑יא [chieftain] (361) + חַנִּיאֵ֖ל [Hanniel] (99) + בֶּן־אֵפֹֽד [son·of·Ephod] (137) = 1386.
Onkelos
For the sons of Joseph, for the tribe of the sons of Manasseh, the chieftain: Hanniel son of Ephod.
and of the tribe of the children of Ephraim a prince, Kemuel the son of Shiphtan.
verse value 1512
Insights
Verse structure: 5 words, 28 letters. Verse gematria: 1512 is divisible by 18, the value of chai ('life'). The shortest word is "chieftain" (נָשִׂ֑יא, 4 letters) and the longest is "sons·of·Ephraim" (בְנֵֽי־אֶפְרַ֖יִם, 8 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "Kemuel" (קְמוּאֵ֖ל), "son·of·Shiphtan" (בֶּן־שִׁפְטָֽן). 5 unique roots are used. Frequent roots: "sons·of·Ephraim" (root בן, 499x in Numbers); "and·of·the·tribe·of" (root מטה, 111x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'chieftain', dividing the verse into phrases of 3 and 2 words. Full calculation: וּלְמַטֵּ֥ה [and·of·the·tribe·of] (90) + בְנֵֽי־אֶפְרַ֖יִם [sons·of·Ephraim] (393) + נָשִׂ֑יא [chieftain] (361) + קְמוּאֵ֖ל [Kemuel] (177) + בֶּן־שִׁפְטָֽן [son·of·Shiphtan] (491) = 1512.
Onkelos
And for the tribe of the sons of Ephraim, the chieftain: Kemuel son of Shiphtan.
And of the tribe of the children of Zebulun a prince, Elizaphan the son of Parnach.
verse value 1271
Insights
Verse structure: 5 words, 29 letters. The shortest word is "chieftain" (נָשִׂ֑יא, 4 letters) and the longest is "sons·of·Zebulun" (בְנֵֽי־זְבוּלֻ֖ן, 8 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "sons·of·Zebulun" (בְנֵֽי־זְבוּלֻ֖ן), "son·of·Parnach" (בֶּן־פַּרְנָֽךְ). 5 unique roots are used. Frequent roots: "sons·of·Zebulun" (root בן, 499x in Numbers); "and·of·the·tribe·of" (root מטה, 111x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'chieftain', dividing the verse into phrases of 3 and 2 words. Full calculation: וּלְמַטֵּ֥ה [and·of·the·tribe·of] (90) + בְנֵֽי־זְבוּלֻ֖ן [sons·of·Zebulun] (157) + נָשִׂ֑יא [chieftain] (361) + אֱלִיצָפָ֖ן [Elizaphan] (261) + בֶּן־פַּרְנָֽךְ [son·of·Parnach] (402) = 1271.
Onkelos
And for the tribe of the sons of Zebulun, the chieftain: Elizaphan son of Parnach.
And of the tribe of the children of Issachar a prince, Paltiel the son of Azzan.
verse value 1682
Insights
Verse structure: 5 words, 28 letters. The shortest word is "chieftain" (נָשִׂ֑יא, 4 letters) and the longest is "sons·of·Issachar" (בְנֵֽי־יִשָּׂשכָ֖ר, 8 letters). 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "sons·of·Issachar" (בְנֵֽי־יִשָּׂשכָ֖ר), "Paltiel" (פַּלְטִיאֵ֖ל), "son·of·Azzan" (בֶּן־עַזָּֽן). The root בן appears 2 times in this verse. 4 unique roots are used. Frequent roots: "sons·of·Issachar" (root בן, 499x in Numbers); "and·of·the·tribe·of" (root מטה, 111x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'chieftain', dividing the verse into phrases of 3 and 2 words. Full calculation: וּלְמַטֵּ֥ה [and·of·the·tribe·of] (90) + בְנֵֽי־יִשָּׂשכָ֖ר [sons·of·Issachar] (892) + נָשִׂ֑יא [chieftain] (361) + פַּלְטִיאֵ֖ל [Paltiel] (160) + בֶּן־עַזָּֽן [son·of·Azzan] (179) = 1682.
Onkelos
And for the tribe of the sons of Issachar, the chieftain: Paltiel son of Azzan.
And of the tribe of the children of Asher a prince, Ahihud the son of Shelomi.
verse value 1480
Insights
Verse structure: 5 words, 27 letters. The shortest word is "chieftain" (נָשִׂ֑יא, 4 letters) and the longest is "sons·of·Asher" (בְנֵי־אָשֵׁ֖ר, 6 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "Ahihud" (אֲחִיה֖וּד), "son·of·Shelomi" (בֶּן־שְׁלֹמִֽי). 5 unique roots are used. Frequent roots: "son·of·Shelomi" (root בן, 499x in Numbers); "sons·of·Asher" (root אשר, 223x in Numbers); "and·of·the·tribe·of" (root מטה, 111x in Numbers). The etnachta (major mid-verse pause) falls on 'chieftain', dividing the verse into phrases of 3 and 2 words. Full calculation: וּלְמַטֵּ֥ה [and·of·the·tribe·of] (90) + בְנֵי־אָשֵׁ֖ר [sons·of·Asher] (563) + נָשִׂ֑יא [chieftain] (361) + אֲחִיה֖וּד [Ahihud] (34) + בֶּן־שְׁלֹמִֽי [son·of·Shelomi] (432) = 1480.
Onkelos
And for the tribe of the sons of Asher, the chieftain: Ahihud son of Shelomi.
And of the tribe of the children of Naphtali a prince, Pedahel the son of Ammihud.
verse value 1390
Insights
Verse structure: 5 words, 30 letters. The shortest word is "chieftain" (נָשִׂ֑יא, 4 letters) and the longest is "sons·of·Naphtali" (בְנֵֽי־נַפְתָּלִ֖י, 8 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "sons·of·Naphtali" (בְנֵֽי־נַפְתָּלִ֖י), "Pedahel" (פְּדַהְאֵ֖ל). The root בן appears 2 times in this verse. 4 unique roots are used. Frequent roots: "sons·of·Naphtali" (root בן, 499x in Numbers); "and·of·the·tribe·of" (root מטה, 111x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'chieftain', dividing the verse into phrases of 3 and 2 words. Full calculation: וּלְמַטֵּ֥ה [and·of·the·tribe·of] (90) + בְנֵֽי־נַפְתָּלִ֖י [sons·of·Naphtali] (632) + נָשִׂ֑יא [chieftain] (361) + פְּדַהְאֵ֖ל [Pedahel] (120) + בֶּן־עַמִּיהֽוּד [son·of·Ammihud] (187) = 1390.
Onkelos
And for the tribe of the sons of Naphtali, the chieftain: Pedahel son of Ammihud.
Ibn Ezra
"Pedahel" — if the heh is suppressed, they are two words equal in meaning, since the heh is not one of the letters of adhesion.
These are they whom Hashem commanded to divide the inheritance to the children of Israel in the land of Canaan."
verse value 2269 — אֵ֕לֶּה = 36 (double-Chai)
Insights
Verse structure: 8 words, 35 letters. Notable word values: "these" (אֵ֕לֶּה) = 36, double chai. The shortest word is "these" (אֵ֕לֶּה, 3 letters) and the longest is "sons·of·Israel" (אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל, 10 letters). 8 unique roots are used. Frequent roots: "sons·of·Israel" (root בן, 499x in Numbers); "Hashem" (root יהוה, 389x in Numbers); "whom" (root אשר, 223x in Numbers). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 4 words. Full calculation: אֵ֕לֶּה [these] (36) + אֲשֶׁ֖ר [whom] (501) + צִוָּ֣ה [commanded] (101) + יְהֹוָ֑ה [Hashem] (26) + לְנַחֵ֥ל [to·allot] (118) + אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל [sons·of·Israel] (1004) + בְּאֶ֥רֶץ [in·land] (293) + כְּנָֽעַן [Canaan] (190) = 2269.
Onkelos
These are the ones whom Hashem commanded to apportion the inheritance for the children of Israel in the land of Canaan.
Rashi
לנחל את בני ישראל [THESE ARE THEY WHOM THE LORD COMMANDED] TO DIVIDE THE INHERITANCE UNTO THE CHILDREN OF ISRAEL — It means, that they should make you inherit it according to its divisions (according to how it should be divided amongst families and again amongst individuals).
Onkelos