ספר במדבר - פרשת מסעי - לג:א-מט - ראשון

This marks the division of the section according to the Chabad custom. In the Tikun for Parshas Masei, the division is also marked according to other customs.

This is an audio explanation about the breaks in the parsha, explaining how the aliyos are divided and the significance of the divisions in the reading.

The verse begins, "Eleh Masei Bnei Yisroel" – these are the journeys of the children of Israel who went out from the land of Egypt, by their legions, under the leadership of Moshe and Aharon. The Torah is now listing all the stops that the Bnei Yisrael made as they traveled through the desert. The verse emphasizes that they left Egypt in an organized way, with Moshe and Aharon leading them, and that the journeys were done according to Hashem's command.

Rashi explains: Why are these journeys written here? It is to make known the kindness of Hashem. Even though He decreed that they should be moved around and wander in the desert, don't think that they were constantly traveling and had no rest. In fact, there were only 42 journeys. Of these, 14 were in the first year before the decree of wandering, from when they left Ramses until they came to Risma, which is where the spies were sent. Another 8 journeys were after Aharon's death, from Har HaHor until the plains of Moav in the 40th year. That means that during the 38 years in between, they only traveled 20 times. This is from the teaching of Rabbi Moshe HaDarshan. Rabbi Tanchuma gives another explanation: It is like a king whose son was sick, and he took him to a distant place to heal him. On the way back, the father recounts each stop, saying, "Here we slept, here we cooled off, here your head hurt," and so on. Similarly, the Torah lists the journeys to recall what happened at each place.

This unit refers to the spiritual significance of the journeys, as discussed in Likutei Sichos, but the teacher does not elaborate on this here.

"Vayichtov Moshe es motzo'ehem lemasayhem al pi Hashem" – Moshe wrote down their departures according to their journeys by the word of Hashem. This means that Moshe recorded each journey as Hashem instructed, showing that all their travels were done according to Hashem's command, with the cloud leading them as described earlier in the Torah.

They journeyed from Ramses in the first month, on the fifteenth day of the month, the day after Pesach. The Bnei Yisrael left Egypt with a raised hand, in full view of all the Egyptians. This refers to the actual Exodus, when they left Ramses on the 15th of Nisan, the day after bringing the Korban Pesach, and did so openly and proudly.

This unit references sources in Berachos and Rashi on Devarim, but the teacher does not discuss it here.

At that time, the Egyptians were busy burying those whom Hashem had struck – all the firstborn. Hashem also brought judgment on their gods. This refers to the night of the Exodus, when Hashem killed all the Egyptian firstborn and destroyed their idols. The Egyptians were preoccupied with their mourning, which is why they did not stop the Bnei Yisrael from leaving; in fact, they pushed them to leave quickly.

Rashi explains: "Umitzrayim mekabrim" – the Egyptians were occupied with their mourning, busy burying their dead.

The Bnei Yisrael journeyed from Ramses and camped in Sukkos. This is also mentioned in Parshas Bo, where it says they gathered in Ramses and then went to Sukkos as their first stop after leaving Egypt.

They journeyed from Sukkos and camped in Eisom, which was at the edge of the desert, right before entering the wilderness. This is also described in Parshas Beshalach.

They journeyed from Eisom and turned back to camp at Pi HaChiros, which is opposite Baal Tzefon, and camped before Migdol. This was part of Hashem's plan to trick Pharaoh into thinking the Jews were lost, as described in Parshas Beshalach.

They journeyed from before HaChiros and passed through the sea into the wilderness. They traveled a three-day journey in the wilderness of Eisom and camped in Marah. This refers to the splitting of the sea and the subsequent journey into the desert, as described in Parshas Beshalach.

They journeyed from Marah and came to Eilim, where there were twelve springs of water and seventy date palms, and they camped there. This is also described in Parshas Beshalach, where they found water and shade in Eilim.

They journeyed from Eilim and camped by the Yam Suf (the Sea of Reeds).

This unit notes that in some versions, the second set of journeys begins here, but the teacher does not elaborate.

They journeyed from Yam Suf and camped in the wilderness of Sin.

They journeyed from the wilderness of Sin and camped in Dafka.

They journeyed from Dafka and camped in Alush.

They journeyed from Alush and camped in Refidim, where there was no water for the people to drink.

They journeyed from Refidim and camped in the wilderness of Sinai.

They journeyed from the wilderness of Sinai and camped at Kivros HaTaavah.

They journeyed from Kivros HaTaavah and camped at Chatzeiros.

They journeyed from Chatzeiros and camped in Risma. This is one of the stops listed among the journeys of the Bnei Yisroel in the desert.

Rashi explains that they camped in Risma—the name is connected to the loshon hora, the evil speech, of the spies. As it says in Tehillim, 'What more can be given to you, or what more can be added to you, deceitful tongue? Sharp arrows of a mighty one with coals of resomim.' So the place Risma is named for the incident of the spies and their negative speech.

They journeyed from Risma and camped in Rimon Peretz. This is the next stop in the list of journeys.

They journeyed from Rimon Peretz and camped in Livna. Again, just another stop along the way as the Torah lists each place they traveled and camped.

They journeyed from Livna and camped in Rissa. This continues the enumeration of the stops.

They journeyed from Rissa and camped in Keheilos. The Torah is just listing the places where they camped.

They journeyed from Keheilos and camped in Har Shafer. This is another stop in the sequence.

They journeyed from Har Shafer and camped in Charodah. The Torah continues to list the stops.

They journeyed from Charodah and camped in Makheilos. This is the next stop in the journey.

They journeyed from Makheilos and camped in Tachas. Again, just listing the stops.

They journeyed from Tachas and camped in Tarach. The Torah is enumerating each place they went.

They journeyed from Tarach and camped in Miska. This is another stop along the way.

They journeyed from Miska and camped in Chashmona. The Torah continues the list of places.

They journeyed from Chashmona and camped in Moseros. This is the next stop in the sequence.

They journeyed from Moseros and camped in Bnei Yaakon. The Torah is listing the places where they camped.

Rashi in Devorim, chapter 10, verse 6, discusses this journey and the related events, but here the Torah just lists the stop.

They journeyed from Bnei Yaakon and camped in Chor HaGidgad. This is another stop along the way.

They journeyed from Chor HaGidgad and camped in Yatvasa. The Torah continues to list the stops.

They journeyed from Yatvasa and camped in Avrona. This is the next stop in the journey.

They journeyed from Avrona and camped in Etzyon Gover. The Torah is listing each place they traveled and camped.

They journeyed from Etzyon Gover and camped in the wilderness of Sin—that is, Kodesh. This is the stop where they were in Kodesh, which is in the wilderness of Sin.

They journeyed from Kodesh and camped at Hor HaHor, which is at the edge of the land of Edom. The Torah is giving the location of this stop, emphasizing that it was at the border of Edom.

Aharon the Kohen went up to Hor HaHor by the word of Hashem and died there, in the fortieth year after the Bnei Yisroel left Egypt, in the fifth month, on the first of the month. This is Rosh Chodesh Av, and the Torah specifies the exact date of Aharon's passing.

Rashi explains on the words al pi Hashem—by the mouth of Hashem—that this teaches us Aharon died with a kiss from Hashem, meaning a special, gentle passing.

This section is a table or listing of the dates that are mentioned in the Torah regarding the journeys and encampments of the Jewish people in the desert. The teacher does not specifically comment on this table in the transcript.

This verse tells us that Aharon was 123 years old when he died at Hoir HaHor. The Torah specifies that he died on the first day of the fifth month, which is Rosh Chodesh Av. The teacher notes that it's interesting the Torah here spells out the exact date, whereas in other places it sometimes just mentions the month. This is the same event described earlier in Parshas Chukas, where Aharon goes up to Hoir HaHor and passes away, and his clothing is given to Elazar his son.

This verse says that the Canaanite king of Arad, who lived in the south in the land of Canaan, heard about the coming of the Bnei Yisrael. The teacher explains that what the Canaanite heard was the death of Aharon. With Aharon's passing, the clouds of glory that protected the Jews departed, and the Canaanite thought that now he had permission to wage war against Israel. The verse is telling us that it was specifically the news of Aharon's death that prompted this reaction.

Rashi explains on Vayishma HaKnaani that here the Torah is teaching us that the death of Aharon is the news that was heard. When Aharon died, the clouds of glory departed, and the Canaanite thought that permission was given to fight against Israel. That's why the Torah repeats this point here.

This verse describes the journey from Hoir HaHor to Tzalmoyno. The teacher notes that from Hoir HaHor, the Jews camped in Tzalmoyno, and that this and the following stops are not mentioned in the earlier narrative in Parshas Chukas, but are listed here as part of the detailed enumeration of the journeys.

This is a placeholder for explanation, but the teacher does not provide specific commentary for this unit.

This verse tells us that they journeyed from Tzalmoyno and camped in Punon. The teacher notes that these stops are part of the list of journeys that are not detailed elsewhere in the Torah, but are included here in the enumeration.

This is a placeholder for explanation, but the teacher does not provide specific commentary for this unit.

This verse says they journeyed from Punon and camped in Ovos. The teacher notes that Ovos is mentioned in Parshas Chukas as well, and that these stops are part of the sequence as the Jews circled around Edom and approached Moav.

This verse describes the journey from Ovos to Iyei HaAvorim at the border of Moav. The teacher explains that Iyei HaAvorim is also mentioned earlier in Parshas Chukas, and that it was at the boundary of Moav. Rashi will explain the meaning of the name Iyei HaAvorim in the next unit.

Rashi explains on Bei'Iyei HaAvorim that the word Iyei means ruins and heaps, as in the verse in Micha, "Le'Iyei HaSodeh" (for field ruins), and in Tehillim, "Somos Yerushalayim Le'Iyim" (they made Jerusalem into heaps). So Iyei HaAvorim refers to a place of destruction and heaps of stones.

This verse says they journeyed from Iyeim and camped in Divon God. The teacher notes that the Torah here gives some different names and stops than in the earlier narrative, and that Divon God is one of the places they camped as they circled around Moav.

This verse says they journeyed from Divon God and camped in Almon Divlosoymo. The teacher does not provide specific commentary for this stop, but it is part of the sequence of the final journeys before entering the plains of Moav.

This verse says they journeyed from Almon Divlosoymo and camped in Horei HaAvorim before Nevoi. The teacher notes that Horei HaAvorim is connected to the passageway to the land of Canaan, and that it was in the area between Moav and the Emori, near Har Nevoi.

This verse says they journeyed from Horei HaAvorim and camped in the plains of Moav by the Jordan near Jericho. The teacher explains that this is where the Jews camped before entering Eretz Yisrael, on the eastern side of the Jordan, across from Jericho.

This verse says they camped along the Jordan from Beis HaYishimos to Ovel HaShitim in the plains of Moav. The teacher explains that this verse gives the exact stretch of area that the Jewish camp occupied, from Beis HaYishimos to Ovel HaShitim.

Rashi explains on MiBeis HaYishimos Ad Ovel HaShitim that here the Torah teaches us the size of the Jewish camp, which was 12 mil. Rashi brings from the Gemara in Eruvin that this was the measurement of the camp, as seen from the area between Beis HaYishimos and Ovel HaShitim.

Ovel HaShitim means the plain of Shitim, and its name is Ovel. The teacher notes that the Targumi translates it as the plain of Shitim, but the name of the place is Ovel.