10 (4) And if they blow but with one trumpet, then the princes, the heads of the thousands of Yisra᾽el, shall gather themselves to thee.

(5) When you blow an alarm, then the camps that lie on the east parts shall go forward.

(6) When you blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.

(7) But when the congregation is to be gathered together, you shall blow, but you shall not sound an alarm.

(8) And the sons of Aharon, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.

(9) And if you go to war in your land against the enemy that oppresses you, then you shall blow an alarm with the trumpets; and you shall be remembered before the Lord your God, and you shall be saved from your enemies.

(10) Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, you shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the Lord your God.

10 (11) And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the Testimony.

(12) And the children of Yisra᾽el took their journeys out of the wilderness of Sinay; and the cloud rested in the wilderness of Paran.

(13) And they first took their journey according to the commandment of the Lord by the hand of Moshe.

(14) In the first place went the standard of the camp of the children of Yehuda according to their armies: and over his host was Naĥshon the son of ῾Amminadav.

(15) And over the host of the tribe of the children of Yissakhar was Netan᾽el the son of Żu῾ar.

(16) And over the host of the tribe of the children of Zevulun was Eli᾽av the son of Ḥelon.

(17) And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle.

(18) And the standard of the camp of Re᾽uven set forward according to their armies: over his host was Eliżur the son of Shede᾽ur.

(19) And over the host of the tribe of the children of Shim῾on was Shelumi᾽el the son of Żurishadday.

(20) And over the host of the tribe of the children of Gad was Elyasaf the son of De῾u᾽el.

(21) And the Qehati set forward, bearing the sanctuary: that they might set up the tabernacle against their arrival.

(22) And the standard of the camp of the children of Efrayim set forward according to their armies: and over his host was Elishama the son of ῾Ammihud.

(23) And over the host of the tribe of the children of Menashshe was Gamli᾽el the son of Pedażur.

(24) And over the host of the tribe of the children of Binyamin was Avidan the son of Gid῾oni.

(25) And the standard of the camp of the children of Dan set forward, which was the rearward of all the camps throughout their hosts: and over his host was Aĥi῾ezer the son of ῾Ammishadday.

(26) And over the host of the tribe of the children of Asher was Pag῾i᾽el the son of ῾Okhran.

(27) And over the host of the tribe of the children of Naftali was Aĥira the son of ῾Enan.

(28) Thus were the journeyings of the children of Yisra᾽el according to their armies; then they set forward.

(29) And Moshe said to Ḥovav, the son of Re῾u᾽el, the Midyanite, Moshe’s father in law, We are journeying to the place of which the Lord said, I will give it you: come thou with us, and we will do thee good: for the Lord has spoken good concerning Yisra᾽el.

(30) And he said to him, I will not go; but I will depart to my own land, and to my kindred.

(31) And he said, Leave us not, I pray thee; since thou knowst how we are to encamp in the wilderness, and thou mayst be to us instead of eyes.

(32) And it shall be, if thou go with us, it shall be, that what good the Lord shall do to us, the same will we do to thee.

(33) And they departed from the mountain of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them.

(34) And the cloud of the Lord was upon them by day, when they went out of the camp.

10 (35) And it came to pass, when the ark set forward, that Moshe said, Rise up, Lord, and let thy enemies be scattered; and let those who hate thee flee before thee.

(36) And when it rested, he said, Return, Lord, to the ten thousand thousands of Yisra᾽el.

11 (1) And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burned among them, and consumed those who were in the uttermost parts of the camp.

(2) And the people cried out to Moshe; but Moshe prayed to the Lord, and the fire was quenched.

(3) And he called the name of the place Tav῾era: because the fire of the Lord burned among them.

(4) And the mixed multitude that was among them fell a lusting: and the children of Yisra᾽el also wept again, and said, Who shall give us meat to eat?

(5) We remember the fish, which we did eat in Miżrayim for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic:

(6) but now our soul is dried away: there is nothing at all, beside this manna, before our eyes.

(7) And the manna was like coriander seed, and its colour was like the colour of bdellium.

(8) And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and boiled it in a pot, and made cakes of it: and the taste of it was like the taste of oil cake.

(9) And when the dew fell upon the camp in the night, the manna fell upon it.

(10) And Moshe heard the people weeping throughout their families, every man in the door of his tent: and the anger of the Lord burned greatly; Moshe also was displeased.

(11) And Moshe said to the Lord, Why hast thou afflicted thy servant? and why have I not found favour in thy sight, that thou layst the burden of all this people upon me?

(12) Have I conceived all this people? have I begotten them, that thou shouldst say to me, Carry them in thy bosom, as a nursing father carries the sucking child, to the land which thou hast sworn to their fathers?

(13) Whence should I have meat to give to all this people? for they weep to me, saying, Give us meat, that we may eat.

(14) I am not able to bear all this people alone, because it is too heavy for me.

(15) And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight: and let me not see my own wretchedness.

(16) And the Lord said to Moshe, Gather to me seventy men of the elders of Yisra᾽el, whom thou knowst to be the elders of the people, and officers over them; and bring them to the Tent of Meeting, that they may stand there with thee.

(17) And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee that thou bear it not thyself alone.

(18) And say to the people, Sanctify yourselves against tomorrow, and you shall eat meat: for you have wept in the ears of the Lord, saying, Who shall give us meat to eat? for it was well with us in Miżrayim: therefore the Lord will give you meat, and you shall eat.

(19) Not one day shall you eat, nor two days, nor five days, nor ten days, nor twenty days;

(20) but a whole month, until it come out at your nostrils, and it be loathsome to you: because you have despised the Lord who is among you, and have wept before him, saying, Why did we come out of Miżrayim?

(21) And Moshe said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them meat, that they may eat a whole month.

(22) Shall flocks and herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?

(23) And the Lord said to Moshe, Is the Lord’s hand too short? thou shalt see now whether my word shall come to pass to thee or not.

(24) And Moshe went out, and told the people the words of the Lord, and gathered seventy men of the elders of the people, and set them round about the tent.

(25) And the Lord came down in a cloud, and spoke to him, and took of the spirit that was upon him, and gave it to the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, but continued not.

(26) And there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out to the tent: and they prophesied in the camp.

(27) And there ran a young man, and told Moshe, and said, Eldad and Medad do prophesy in the camp.

(28) And Yehoshua the son of Nun, the servant of Moshe from his youth, answered and said, My lord Moshe restrain them.

(29) And Moshe said to him, Enviest thou for my sake? would that all the Lord’s people were prophets, and that the Lord would put his spirit upon them!

11 (30) And Moshe retired into the camp, he and the elders of Yisra᾽el.

(31) And a wind went out from the Lord, and brought quails from the sea, and let them fall by the camp, about a day’s journey on this side, and about a day’s journey on the other side, round about the camp, and about two cubits high upon the face of the earth.

(32) And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered a quantity of ten ĥomer: and they spread them all abroad for themselves round about the camp.

(33) And while the meat was yet between their teeth, before it was chewed, the wrath of the Lord was inflamed against the people, and the Lord smote the people with a very great plague.

(34) And he called the name of that place Qivrot-hatta᾽ava (Graves of Lust): because there they buried the people that lusted.

(35) And the people journeyed from Qivrot-hatta᾽ava to Ḥażerot, and at Ḥażerot they made a stay.

12 (1) And Miryam and Aharon spoke against Moshe because of the Kushite woman whom he had taken, for he had taken a Kushite woman.

(2) And they said, Has the Lord indeed spoken only with Moshe? has he not spoken also with us? And the Lord heard it.

(3) (Now the man Moshe was very meek, more so than all the men that were upon the face of the earth.)

(4) And the Lord spoke suddenly to Moshe, and to Aharon, and to Miryam, Come out you three to the Tent of Meeting. And they three came out.

(5) And the Lord came down in the pillar of cloud, and stood in the door of the tent, and called Aharon and Miryam: and they both came out.

(6) And he said, Hear now my words: If there be a prophet among you, I the Lord make myself known to him in a vision, and speak to him in a dream.

(7) My servant Moshe is not so, for he is the trusted one in all my house.

(8) With him I speak mouth to mouth, manifestly, and not in dark speeches; and the similitude of the Lord does he behold: why then were you not afraid to speak against my servant Moshe?

(9) And the anger of the Lord was inflamed against them; and he departed.

(10) And the cloud was removed from the tent; and, behold, Miryam was snow white, stricken with żara῾at; and Aharon looked upon Miryam, and behold, she was diseased.

(11) And Aharon said to Moshe, Alas, my lord, I pray thee, lay no sin upon us, for we have done foolishly, and we have sinned.

(12) Let her not be as one dead, of whom the flesh is half consumed when he comes out of his mother’s womb.

(13) And Moshe cried to the Lord, saying, Heal her now, O God, I pray thee.

(14) And the Lord said to Moshe, If her father had but spit in her face, should she not be ashamed for seven days? let her be shut out from the camp seven days, and after that let her be received in again.

(15) And Miryam was shut out from the camp seven days: and the people did not journey until Miryam was brought in again.

(16) And afterwards the people removed from Ḥażerot, and pitched in the wilderness of Paran.

2 (14) Sing and rejoice, O daughter of Żiyyon: for, lo, I come, and I will dwell in the midst of thee, says the Lord. (15) And many nations shall join themselves to the Lord on that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts has sent me to thee. (16) And the Lord shall inherit Yehuda as his portion in the holy land, and shall choose Yerushalayim again. (17) Be silent, all flesh, before the Lord: for he has roused himself out of his holy habitation. 3 (1) And he showed me Yehoshua the high priest standing before the angel of the Lord, and the adversary standing at his right hand to thwart him. (2) And the Lord said to the adversary, The Lord rebukes thee, O adversary; even the Lord who has chosen Yerushalayim rebukes thee: for is not this man a brand plucked out of the fire? (3) Now Yehoshua was clothed in filthy garments, and he stood before the angel. (4) And he answered and spoke to those who stood before him, saying, Take off the filthy garments from him. And to him he said, Behold, I have caused thy iniquity to pass from thee; and I clothe thee in festive garments. (5) Then I said, Let them put a pure mitre on his head. So they set the pure mitre on his head, and clothed him with garments. And the angel of the Lord stood by. (6) And the angel of the Lord forewarned Yehoshua, saying, (7) Thus says the Lord of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, and thou wilt also judge my house, and wilt also guard my courts, then I will give thee access among these who stand by. (8) Hear now, O Yehoshua the high priest, thou, and thy fellows who sit before thee: for they are men of good omen: for, behold, I will bring my servant Żemaĥ. (9) For behold the stone that I have laid before Yehoshua; upon one stone are seven facets: behold, I will engrave its inscription, says the Lord of hosts, and I will remove the iniquity of that land in one day. (10) On that day, says the Lord of hosts, everyone of you shall invite his neighbour to come under his vine and under his fig tree. 4 (1) And the angel that talked with me came back, and waked me, as a man that is wakened out of his sleep, (2) And he said to me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and seven lamps to it, and seven pipes to the seven lamps, which were upon the top of it: (3) and there are two olive trees by it, one upon the right side of the bowl, and the other upon the left side of it. (4) So I answered and spoke to the angel who talked with me, saying, What are these, my lord? (5) Then the angel who talked with me answered and said to me, Knowst thou not what these are? And I said, No, my lord. (6) Then he answered and spoke to me, saying, This is the word of the Lord to Zerubbavel, saying, Not by might, nor by power, but by my spirit, says the Lord of hosts. (7) Who art thou, O great mountain? before Zerubbavel become a plain! and he shall produce the headstone of it, amid shoutings of, Grace, grace to it.

1. A hatchway in a house, which has an opening of a [square] handbreadth, If there is uncleanness in the house, what is directly [below] the hatchway remains clean. If the uncleanness is directly [below] the hatchway, the house remains clean. If the uncleanness is either in the house or directly [below] the hatchway, and a person placed his foot above [the hatchway] he has combined [with the roof to bring] uncleanness. If part of the uncleanness is in the room and part of it directly [below] the hatchway, the house becomes unclean and what is directly [above] the uncleanness becomes unclean.

2. If the hatchway does not have an opening of a square handbreadth: If there is uncleanness in the house, what is directly [below] the hatchway remains clean. If the uncleanness is directly [below] the hatchway, the house remains clean. When the uncleanness is in the house, if he placed his leg above [the hatchway], he remains clean. [When] the uncleanness is directly [below] the hatchway, if he placed his leg above it, Rabbi Meir declares [him] unclean, But the sages say: if the uncleanness was [in position] before his leg, he becomes unclean, but if his leg was [in position] before the uncleanness, he remains clean. Rabbi Shimon says: [in the case where] two [men's] legs, one above the other, were [in position] before the uncleanness, if the first person withdrew his leg and the other person's leg was still there, [the second] remains clean, because the first person's leg was [in position] before the uncleanness.

3. If part of the uncleanness is in the house and part directly [below] the hatchway, the house becomes unclean, and what is directly [above] the uncleanness becomes unclean, the words of Meir. Rabbi Judah says: the house becomes unclean but what is directly [above] the uncleanness remains clean. Rabbi Yose says: if there is sufficient of the uncleanness for it to be divided so that [one part] defiles the house and [the other part] defiles what is directly [above] the uncleanness, [both spaces] become unclean; if not, the house becomes unclean but what is directly [above] the uncleanness remains clean.

4. If there are multiple hatchways, one above the other, and they each have an opening of one handbreadth [square], if there is uncleanness in the house, what is directly [below] the hatchways remains clean. If the uncleanness is directly [below] the hatchways, the house remains clean. [In the case] where the uncleanness is either in the house or directly [below] the hatchways, if something susceptible to uncleanness was placed either in the upper or the lower [hatchway], everything becomes unclean. If the article is insusceptible to uncleanness, what is below becomes unclean, but what is above remains clean.

5. In a case where the hatchways do not have an opening of a square handbreadth:If there is uncleanness in the house, what is directly [below] the hatchways remains clean. If there is uncleanness directly [below] the hatchways, the house remains clean. [In the case] where the uncleanness is in the house, if an article whether susceptible to uncleanness or insusceptible to uncleanness was placed either in the upper or the lower [hatchway], nothing becomes unclean except the lower story. [In the case] where the uncleanness is directly [below] the hatchways, if an article susceptible to uncleanness was placed either in the upper or lower [hatchway], everything becomes unclean. If the article is insusceptible to uncleanness, whether [it is placed] in the upper or lower [hatchway], nothing becomes unclean except the lower story.

6. In the case of a hatchway in a house with a pot placed below it that, if it was raised, its rims would not touch the [edges of the] hatchway: If there is uncleanness below, within or above [the pot], the uncleanness cleaves upwards and downwards. In the case where [the pot] was one handbreadth high off the ground, if there is uncleanness below it or in the house, what is below it and in the house becomes unclean, but what is within [the pot] or above it, remains clean. [If the uncleanness is] within or above [the pot], everything becomes unclean.

7. [In the case where the pot was] placed on the side of the threshold [of the house] such that if it was raised it would touch the lintel over a [space of a square] handbreadth: If there is uncleanness below, within or above [the pot], the uncleanness cleaves upwards and downwards. [In the case] where it was one handbreadth high off the ground: If there is uncleanness below it or in the house, what is below it and in the house becomes unclean. If the uncleanness is within or above [the pot], everything becomes unclean. [In the case where the pot] if raised would not touch the lintel over a [space of a square] handbreadth, or is joined to the lintel, if there is uncleanness below it, nothing is unclean except what is below [the pot].

§ Rabbi Yirmeya asked Rabbi Zeira: In the case of a woman who inserted a tube into her vagina and sees blood, i.e., she found blood in the tube, what is the halakha? Rabbi Yirmeya clarified his question: Since it is stated: “And if a woman has an issue, and her issue in her flesh is blood, she shall be in her impurity seven days” (Leviticus 15:19), perhaps the Merciful One states in this verse that the woman is impure only if the blood is discharged through “her flesh” and not through a tube. Or perhaps this term: “In her flesh,” is necessary to teach the halakha that a woman becomes impure by finding blood inside her vagina just as she becomes impure by experiencing bleeding outside her vagina, i.e., once the blood enters the vaginal canal from the uterus the woman is ritually impure.

Rabbi Zeira said to Rabbi Yirmeya: The Merciful One states: “In her flesh,” meaning that the woman is impure only if the blood is discharged through “her flesh” and not through a tube. As, if the term “in her flesh” is necessary to teach that a woman becomes impure by finding blood inside her vagina just as by seeing blood outside her vagina, if so, let the verse say: In the flesh. What is the significance of the fact that the verse states: “In her flesh”? Conclude two conclusions from the term, both that a woman becomes impure by the presence of blood inside her vagina, and that a woman who experiences bleeding that emerged through a tube is ritually pure.

The Gemara asks: But doesn’t Rabbi Yoḥanan say in the name of Rabbi Shimon ben Yoḥai: With regard to a woman who discharges an amorphous piece of tissue, one tears it open to examine it; if it contains a quantity of accumulated blood, the woman is impure, and if not, she is pure? If a woman who sees blood that emerged inside a piece of tissue becomes impure, the same should apply to a woman who sees blood that emerged through a tube.

The Gemara responds: How can these cases be compared? There, with regard to a piece of tissue, the woman is impure, as it is the manner of a woman to see blood inside such a piece of tissue. Therefore, this blood fulfills the condition stated in the verse: “In her flesh.” By contrast, here, in the case of a tube, the woman should not be impure, as it is not the manner of a woman to see blood that emerged through a tube.

[In the case of] one who provided the fire, one who provided the wood, one who provided the stewpot, one who provided the water, one who provided the meat, one who provided the spices and one who stirred [in this sequence], they are all liable on account of cooking. As anyone who does one of the accessories of cooking is surely cooking. But if one first placed the stewpot on the stove, another one came and provided the water, another one came and provided the meat, another one came and provided the spices, another one came and provided the fire, another one came and provided the wood on the fire and another one came and stirred, only the last two are liable on account of cooking.

[If] he placed meat on the coals: If the amount of a dried fig was roasted – even in two or three places – he is liable. If the amount of a dried fig was not roasted, but all of it was cooked halfway, he is liable. If it was cooked halfway [only] on one side, he is exempt until he turns it over and it is cooked halfway on both sides. [If] he forgot and cleaved bread to the oven [wall] on Shabbat and [then] remembered, it is permissible for him to peel it off before it is baked and he come to [having done] forbidden work.

But when a man accepts the reproof of God, improves his ways and his plans, it is fitting for him to rejoice about the afflictions - for they help him with lofty accomplishments. So he should thank God, may He be elevated, for them. As it is stated (Psalms 116:13), "I raise the cup of deliverance and invoke the name of the Lord"; and it is [also] stated (Psalms 116:3-4), "I came upon trouble and sorrow. And I invoked the name of the Lord." And our Rabbis, may their memory be blessed, said in the Sifrei, "Rabbi Eliezer ben Ya'akov says, 'The whole time a person is dwelling in tranquility, his iniquities are not atoned at all for him; but through afflictions, he becomes acceptable to the Omnipresent.'" And it is stated (Proverbs 3:12), "For whom the Lord loves, He rebukes, as a father the son whom he favors." Its explanation is, like a father to a son, so too does God desire the one He rebukes and who accepts His reproof - in the same way a father desires his son after the rebukes. And it can also be explained, like a father rebukes the son that wants it; but he does not rebuke the sons about whom he has given up, and for which rebuke will not be effective. And it is stated about people that do not recognize the good of rebuke and its purpose (Hosea 7:13), "I was their Redeemer; yet they have plotted treason against Me." And it is [also] stated (Hosea 7:15), "I braced, I strengthened their arms; and they plot evil against Me!" And it is [further] stated (Hosea 11:3), "I have pampered Ephraim, taking them in My arms; but they have ignored My healing care."

And one who trusts God should hold on during the vision of his distress; for the darkness will be the cause for the light - as it is written (Micah 7:8), "Do not rejoice over me, O my enemy; since I have fallen, I rise again; since I sit in darkness, the Lord is my light." And our Rabbis, may their memory be blessed, said (Midrash Tehillim 22), "If I had not fallen, I would not have risen; If I had not sat in darkness, the Lord would not have been my light." And every single person on the day of his trouble should put into his heart to understand and afflict himself, [together] with the repentance and prayer - just like the community is obligated to fast and afflict themselves at the time of their trouble, as the Sages, may their memory be blessed, ordained. And that fast day is chosen and is a day of acceptance. And when the rebuke of God, may He be blessed, comes to a man that is pure and straight, it becomes a test, and enhances his reward in the world to come - as it is stated (Deuteronomy 8:16), "in order to test you by hardships only to benefit you in the end." And our Rabbis, may their memory be blessed, said (Berakhot 5a), "[If] one searched his deeds at the time of his trouble, sought out and investigated, but did not find a sin - these are certainly afflictions of love."