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Hebrew Text
וַיִּסְעוּ מֵהַר יְהוָה דֶּרֶךְ שְׁלֹשֶׁת יָמִים וַאֲרוֹן בְּרִית־יְהוָה נֹסֵעַ לִפְנֵיהֶם דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה׃
English Translation
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.
Transliteration
Vayisu mehar Adonai derekh shloshet yamim va'aron brit-Adonai nose'a lifneihem derekh shloshet yamim latur lahem menucha.
Hebrew Leining Text
וַיִּסְעוּ֙ מֵהַ֣ר יְהֹוָ֔ה דֶּ֖רֶךְ שְׁלֹ֣שֶׁת יָמִ֑ים וַאֲר֨וֹן בְּרִית־יְהֹוָ֜ה נֹסֵ֣עַ לִפְנֵיהֶ֗ם דֶּ֚רֶךְ שְׁלֹ֣שֶׁת יָמִ֔ים לָת֥וּר לָהֶ֖ם מְנוּחָֽה׃
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Parasha Commentary
📚 Talmud Citations
This verse is not quoted in the Talmud.
The Departure from Har Hashem
The verse describes Bnei Yisrael's departure from Har Sinai (referred to as "Har Hashem") after receiving the Torah. Rashi (Bamidbar 10:33) explains that the phrase "וַיִּסְעוּ מֵהַר יְהוָה" ("they departed from the mountain of the Lord") implies they left hastily, like a child running away from school, eager to distance themselves from the weighty responsibility of Torah observance. This interpretation is based on the Midrash Tanchuma (Bamidbar 12), which criticizes their eagerness to leave the holy mountain.
The Role of the Aron HaBrit
The verse emphasizes that the Ark of the Covenant traveled "לִפְנֵיהֶם" ("before them") to seek out a resting place. Ramban (Bamidbar 10:33) notes that this was not the usual position of the Aron, which was typically carried in the center of the camp. Here, however, it went ahead as a guide, symbolizing Divine leadership in their journey. The Talmud (Sotah 35a) elaborates that the Aron would miraculously clear obstacles, flattening mountains and eliminating dangers to prepare the way.
The Three-Day Journey
The repetition of "דֶּרֶךְ שְׁלֹשֶׁת יָמִים" ("a three days' journey") is interpreted by the Sforno as highlighting two distinct purposes:
- The first mention refers to the physical distance traveled by Bnei Yisrael.
- The second emphasizes the Aron’s role in spiritually preparing their path, ensuring they would find a place of מְנוּחָה ("rest")—not just physical respite but a location suited for Torah study and Divine service.
The Midrash Rabbah (Bamidbar 1:2) connects this to the three days without Torah (as taught in Exodus 15:22), suggesting the Aron ensured they would never again be deprived of spiritual sustenance.The Ark as a Symbol of Providence
Rabbeinu Bachya (Bamidbar 10:33) teaches that the Ark’s movement ahead of the people demonstrated that their journey was not aimless—Hashem actively sought a dwelling place for His presence among them. This reflects the broader theme of the Mishkan (Tabernacle) as a microcosm of Har Sinai, ensuring the Torah’s continuity even as they traveled. The Kli Yakar adds that the phrase "לָתוּר לָהֶם מְנוּחָה" ("to search out a resting place") alludes to the future Temple, the ultimate menucha for the Shechinah.