After recapping what happened with the מרגלים, Moshe adds that the nation “dwelled in Kadesh for many days” (Devarim 1:46). But which Kadesh? Was it Kadesh Barneya, where the מרגלים were sent from, which would seem to be in Midbar Paran, or the Kadesh near Edom, which was in Midbar Tzin?
Although Targum Yonasan (Bamidbar 21:1) says that Kadesh Barneya and Kadesh are the same place, since Kadesh is next to Edom (20:16), which is southeast of Eretz Yisroel, and Kadesh Barneya is a southern boundary marker (34:3-4) with other boundary markers given between the southeastern corner and Kadesh Barneya, they would seem to be two separate locations (which is how most understand it). So which Kadesh did they stay at “for many days”?
The context would indicate it was where the מרגלים were sent from, and many (e.g. Seder Olam 8, Ramban on Bamidbar 20:1, Chizkuni on Bamidbar 20:1 and Devarim 1:46 and Ibn Ezra on Devarim 1:46) explain it that way. Among the issues to be resolved is why it’s referred to as “Kadesh” (rather than Kadesh Barneya, which is how Moshe referred to it earlier in his retelling), and how they could have stayed in Kadesh Barneya “for many days” if God had told them to leave “tomorrow” (Bamidbar 14:25).
At first glance, this wouldn’t be the only time Kadesh Barneya was referred to as “Kadesh.” When the מרגלים returned from their mission, they returned to “Midbar Paran, to Kadesh” (Bamidbar 13:26). Nevertheless, some point out that when two-word place names have a “ה” added (to indicate going “to” that place), only one word of its name remains. For example, יבש גלעד (Shmuel I 31:11) becomes “יבשה” in the next verse, with “גלעד” being dropped. Similarly, when the מרגלים returned to קדש ברנע, it just says “קדשה” without “ברנע,” even if otherwise it’s never referred to as just “Kadesh.”
At least two other points I made when I discussed Kadesh Barneya several weeks ago are relevant here. (1) Kadesh Barneya is actually in Midbar Tzin, not Midbar Paran. As Seforno explains, it was the part of Eretz Yisroel where the scouts began their mission, opposite the part of Midbar Paran where the nation was camped. And (2) another name for Midbar Tzin is Midbar Kadesh (see Rashi on Yehoshua 1:4). Therefore, when the מרגלים returned to “Midbar Paran, to Kadesh,” it’s referring to the part of Midbar Paran opposite Kadesh, which could be referring to Midbar Kadesh rather than to Kadesh Barneya. But even if Kadesh Barneya was sometimes also referred to as “Kadesh,” why would Moshe change how he referred to it?
As far as how Kadesh Barneya could be the place they “dwelled for many days” (which most understand to be 19 years) after God had told Moshe to resume traveling “tomorrow,” the Or Hachayim (Bamidbar 14:25) suggests that they did leave right away, but returned 19 years later and then stayed there for a long time. Another possibility is based on the suggestion of Malbim and Netziv, that they stayed in Kadesh for 19 years as a result of God partially answering the nation’s prayer not to wander for 38+ more years, with the years of wandering essentially cut in half. It’s therefore also possible (as Oznayim LaTorah suggests) that the initial instruction to leave right away was also rescinded, and they stayed where they were “for many days.”
Ibn Ezra, Rabbeinu Bachye and Midrash Esfah (Bamidbar 20:1) say they “dwelled for many days” at the Kadesh next to Edom. The biggest issue with this approach is the context, as until now, Moshe was referring to Kadesh Barneya. Additionally, after leaving “Kadesh” they followed the same exact itinerary laid out when they were in Kadesh Barneya (compare Devarim 2:1 with 1:40 and with Bamidbar 14:25). However, according to Malbim and Netziv (and Oznayim LaTorah), the point Moshe was making was that even though God didn’t answer their prayers regarding being able to enter Eretz Yisroel now, He did partially answer their prayers about not having to wander for 40 years, as they were able to stay in one place—Kadesh—for 19 years, which puts mentioning the other Kadesh in context. After leaving Kadesh, they followed the same itinerary as they would have had they left Kadesh Barneya and wandered the full 40 years—heading south towards the Yam Suf, to the desert. If anything, the itinerary is more accurate leaving from Kadesh than from Kadesh Barneya, as from Kadash Barneya they went south, came back north (to Kadesh), then went back south again before going around Edom.
There are other advantages to having the 19 year-stay take place at Kadesh rather than Kadesh Barneya. Besides referring to it as “Kadesh” rather than “Kadesh Barneya,” and being able to leave Kadesh Barneya “the next day,” it seems awkward to make them stay for 19 years in the very place they sinned, on the border of the land they (the adults) would no longer be able to enter, with Canaan fully aware of the intentions of the nation on their border (especially after the Ma’apilim attacked). The verses flow better as well, with Moshe transitioning from what happened at Kadesh Barneya to the 19-year stay in Kadesh because their prayer was partially answered, then continuing with what happened when they left Kadesh. If the 19-year stay was in Kadesh Barneya, his recap would go straight from what happened there to their trip around Edom, skipping everything in between, as if the main consequence of the sin of the scouts was having to enter the Promised Land from the east rather than the south.
A straightforward reading of their arrival in Kadesh (Bamidbar 20:1) also indicates that they stayed there “for many days.” For one thing, although the month of their arrival is given, the year is not. Almost everyone follows Seder Olam’s lead that Miriam died in the 40th year, but this isn’t stated explicitly. If they arrived in Kadesh 19 years earlier, with Miriam’s death—and the resulting water shortage—occurring in their last year there (which was the 40th since the Exodus), we can understand why the year wasn’t mentioned. [We would have to disregard Rashi’s notion that everyone who was supposed to die in the desert had already died before they got to Kadesh, but the midrashim do not say this here—only about their arrival at Hor Hahar (20:22), which was definitely in the 40th year. Rashi applies what the midrashim say there to the same expression used here; they explain the expression used at Kadesh differently. Numerous commentators do take issue with Rashi’s application.]
Alternatively, if this was their second stop at Kadesh (many say they stayed at Kadesh twice, which would mean the first one was for 19 years and their return was in the 40th year), the Torah would be combining both stops in the same narrative, mentioning their arrival the first time—without giving the year—before describing what happened the second time, when Miriam died.
The strongest argument for the 19-year stay being at Kadesh is the Torah describing it as a “dwelling” rather than just an encampment—“וישב העם בקדש,” which parallels Moshe saying “ותשבו בקדש.” The only other place they “dwelled” in (before conquering Transjordan) was Mount Sinai (Devarim 1:6). The symmetry of “dwelling” in “Kadesh” in both Bamidbar (20:1) and Devarim (1:46), along with the absence of the year of their arrival at Kadesh, has me siding with Ibn Ezra in Bamidbar over Ibn Ezra in Devarim.
Rabbi Dov Kramer grew up in Kew Gardens Hills, but went to elementary school and Yeshiva Gedolah in Kew Gardens. His piece on Kadesh Barneya can be accessed at dmkjewishgeography.wordpress.com/2024/06/25/shelach-5784.
