Devarim
Book 5: Deuteronomy


DEVARIM - NOTES ON RASHI COMMENTARY


Chapter 01 - Text Notes

1 "Devorim" always denotes admonishment. See Sifrei. 1. Koheles, 1:1. (M., G.A.). G-d commanded Moshe to admonish the people, as stated in verse 3. (Ibid).

2 The Israelites sinned in every place mentioned in this passage --- "In the wilderness," "in the Arava plain," etc. --- as Rashi explains below.

3 Although the transgression of the spies is mentioned below (v.22) in detail, it is presented as a single episode. Here, however, where all the sins are listed, the Torah is obscure (M.), or, sins are never listed explicitly in the opening, introductory verses of any of the books of the Torah. See Rashi to Bemidbar, 9:1. (G.A.)

4 All of Yisroel generally studied every portion of the Torah with Moshe (See Rashi to Shemos, 34:32), but that was not mandatory. Here, all were required to attend. Cf. Rashi to Vayikra, 19:2. (G.A.)

5 Sifrei, 1.

6 Although the text merely states "in the wilderness," the introductory phrase, 'These are the words of admonishment' indicates that the meaning is 'because they had angered G-d in the wilderness.' (G.A.)

7 "...in the land of Egypt...for you have brought us out to this desert...to die of starvation. (Shemos, 16:3).

8 "In the Arava plain" cannot be interpreted simply as their camping place, as recorded in Bemidbar (33:48), "They journeyed...and camped in the plains of Moav." If so, the text would read, "across the Yardein, in the Arava plain, in the wilderness." (S.C.).

9 Bemidbar, 25:1--9. This occured after the transgressions enumerated below. Scripture further obscures the Israelites' sins by listing them out of chronological order. (G.A.).

10 Shemos, 14:11.

11 They were lacking in faith, saying, 'Just as we emerge from this side, so the Egyptians emerge from the other.' (Eruchin 15:a.)

12 Tehilim, 106:7.

13 Lit. 'to attach.' They attached themselves, imposed their complaints. Cf. Rashi to Tehilim, 119:69. (Minchas Yehudah).

14 The two words, tofel and lovon, indicate that they transgressed doubly. First, by complaining about the sustenance Providence had provided, regardless of its quality. Second, by denigrating the Manna, whose lustrous appearance was indicative of its superb quality. (G.A.) The transgressions occurred "  'Between' Poron and 'between' Tofel," rather than "  'at' Poron and 'at' Tofel." This teaches that their rebellious complaints were not limited to the camping site, but took place while they journeyed as well, despite their preoccupation with the exertions of travel. (Ibid).

15 Bemidbar, 21:5.

16 Accordingly, this occurred before the offense of the spies, since Bemidbar (12:16) relates that the people traveled from Chatzeiros to Poron, where the people were camped during the incident of the spies. However, Rashi to Bemidbar (16:4) follows a differing Midrashic opinion, which places the spies before Korach. (M.)

17 Miriam was smitten with tzora'as for speaking against Moshe. (Bemidbar, 12:1--13.).

18 When the spies declared that the Canaanites were more powerful than the Almighty Himself. (Bemidbar, 13:31, see Rashi there). According to this explanation, "and Chatzeiros" refers to this sinful declaration, and "between Poron" to the sending of the spies, which was, in itself, a rejection of G-d's assurance that the land was excellent. (M., G.A. Cf. Rashi to Bemidbar, 13:2).

19 Sifrei, 1.

20 Hosheia, 2:10.

21 Berachos, 32:a.

22 Bemidbar, 10:11.

23 Ta'anis, 29:a.

24 Ibid, 11:20, 34.

25 Ibid, 12:15.

26 Rashi to Bemidbar, 10:29, asserts that the sin of the complainers, rather than that of the spies, prevented them from entering the holy land in three days. Because of the complainers, their travels were extended for thirty days. The sin of the spies followed, and they were delayed for forty years. (S.C.)

27 Sifrei, 2.

28 Bereishis, 49:3, etc.

29 Each time for only some of his misdeeds, rather than encompass all of his shortcomings in a single full-blown admonition. (S.C.). The repeated criticism may cause his desertion, as Yaakov explained to Reuvein. (G.A.)

30 3) So that the sinner does not bear a grudge against him, 4) so that he does not defend his innocence belligerently, leading to alteraction. (G.A., from Sifre).

31 4.

32 Yehoshua, 23,24.

33 Shmuel 1, 12:3.

34 Melachim 1, 2:3.

35 This explains why Scripture specifies that the admonition took place after Sichon and Og had been crushed. Still, the mention, in v. 3, of the fortieth year and the eleventh month teaches that Moshe also waited until his death was imminent. (S.C.)

36 Sifre, 3.

37 Otherwise, why is the city mentioned? (M.)

38 Sifrei, ibid.

39 See fn. 37.

40 Bereishis, 14:5. Karnayim, "horns," denotes the animal's source of power. This indicates that ashteros, as well, denotes power and austere ruggedness. (G.A.).

41 Bereishis, ibid.

42 Ibid, v. 13.

43 Below, 3:11.

44 But not the city, which is already specified as Ashtoros. (G.A.).

45 Sifrei, 4.

46 Bereishis, 18:27.

47 Tanchuma, 2. Moshe has already taught the Torah in the sacred Hebrew language (Shemos, 34:32), but he now wished to include those who did not understand Hebrew. To cover every option, he explained it in all seventy languages. (L.H.)

48 {Hebrew Ref} , "enough of your [living]", would have been more appropriate. {Hebrew Ref} , lit. "greatness to you," infers great accomplishment. (S.C.)

49 Sifrei, 5.

50 Since you have already accomplished so much, you need not remain, but (v. 7) "Turn and travel." (G.A.)

51 Which the Israelites were to follow directly into Eretz Yisroel, had they not sinned with the spies. Indeed, when some of the people defiantly attempted to continue following that route, despite the Divine decree, the Amalekites and Canaanites crushed them "until Chormah" [Bemidbar, 14:45] (G.A.).

52 7.

53 Bereishis [2:14] lists the Euphrates last among the four rivers emanating from Eden, indicating that it was actually the smallest. Evidently, then, the greatness here relates to Eretz Yisroel. (M., from Rashi to Bereishis, 15:18)

54 Sifrei, ibid, Shevuos, 47:b.

55 Sifrei, 8.

56 'Come and' inherit, rather than simply "inherit," infers that the inheritance was to follow immediately upon the arrival, with no intervening warfare. (G.A.)

57 Sifrei, ibid.

58 Ibid.

59 "I said...'Saying'  ", or "He said.. .'saying'  " generally implies an additional request or instruction concerning the speech, i.e., that it be conveyed to others, answered, explained, etc., (See Yoma, 4:b below, 3:23, etc.). Since the general implication is inappropriate here, what does it mean? (M.)

60 Even if I were willing to accept the burden of your troublesomeness alone, I would be required to follow G-d's command to appoint others. Cf. Rashi to v. 13. (M.)

61 Sifrei, 9,10.

62 Rashi (to the preceding phrase] has explained that Moshe was commanded to choose others. Still, our phrase indicates that he was independently unable to judge, aside from the command. (S.C.) Yet Yisro warned Moshe that he would wither away from the burden of judging the people alone, and Moshe accepted his advice. (Shemos, 18). Yisro knew that Moshe could have shouldered the burden by miraculous Providential assistance, but he noted that the people, who stood from morning to evening, would wither (ibid, vs. 13, 18), thereby ineffectuating Moshe's efforts in judging them. Thus, Moshe would wither as well, since G-d does not perform purposeless miracles. The difficulty in our passage is that Moshe seems to feel personally incapable of judging, aside from the incapacity of the people. But wasn't the man who brought them out of Egypt, split the sea, etc., worthy of the miraculous Providential assistance which would give him the strength to judge? (G.A.)

63 Melachim 1, 3:9. Shlomo made this remark when praying for wisdom. Perhaps he merely meant that then, before his prayer was answered, he was unable to judge? Still, his statement, "Bestow, upon your servant, an understanding heart...for who is able to judge this difficult people of yours?" infers that even the understanding heart is unable to judge. (G.A.)

64 Ibid, 5:11.

65 Mishlei, 22:23.

66 Sifrei, 9,10.

67 Accordingly, {Hebrew Ref} is not interpreted literally as "today," but as "like the day." And {Hebrew Ref} , "as numerous," does not refer to their numbers then, but alludes to the future, when their numbers will actually equal those of the stars. (M.)

68 Sifre, ibid.

69 "...the dust of the earth, then your descendants, too, will be countable" (Bereishis, 13:16.)

70 Although G-d's blessing included his, Moshe's was unconditional, while G-d's depended on the merit of the people. (L.H.) Or, Moshe felt that the people may not have been worthy of G-d's unlimited blessing, but they were worthy of his limited one. (G.A)

71 Sifrei, 11.

72 In v. 9, Moshe disavowed judging alone because of the possible punishment (see Rashi there). Here, he asserts that even if he were to overlook the punishment possibility in favor of the great reward, he would still be obligated to choose other judges by order of G-d. (G.A.)

73 V. 9, fn. 61.

74 Sifrei, 12.

75 Ibid.

76 Ibid.

77 Ibid.

78 {Hebrew Ref} denotes planning or other preparatory activity. Cf. Shemos, 1:10. (M.)

79 See Bemidbar, 13:3. (M.) {Hebrew Ref} implies strength of character (G.A.).

80 Because of their wisdom (G.A.), or because of their forthright, succinct way of speaking. (S.C.)

81 Sifrei, 13.

82 Ibid.

83 Eventually, Moshe appointed them through Divinely inspired insight (Shemos, 18:21.). However, they were first chosen by their fellows. (G.A.)

84 Sifrei, ibid.

85 Ibid.

86 This seems to praise the people, digressing from the pattern of reprimand throughout the parshah. Rashi explains that this is a reprimand as well. (S.C.)

87 The Torah. (S.C.)

88 Sifrei, 14.

89 Ibid.

90 Since the essence of a human being is his mind, gaining physical control over him does not constitute "taking." He may only be "taken" by exercising control over his mind, or persuading him. (G.A.).

91 Sifrei, 15.

92 "Powerful personalities, G-d-fearing, men of truth who hate gain" (Shemos, 18:21). Here Moshe added three, "men wise and understanding and renowned." Yisro actually mentioned all seven qualifications to Moshe, but Scripture [there] lists only four. This teaches that men with only some of the qualifications were acceptable in the event that fully qualified candidates could not be found. (M., from Midrash)

93 Renowned on the basis of their excellence in inter---personal relationships. Hence "renowned" is included among the qualifications indicating superlative character. (G.A.)

94 Sifrei, ibid.

95 So that the congregation may extend their respect by rising when he enters and when he leaves. (M.). Or, he enters last so that he need not await others, leaves first so that he may never be left unattended. (G.A.)

96 Sifrei, ibid.

97 Scripture has already stated "and [I] designated them. ..," yet Rashi now inserts "I appointed." This teaches that the "leaders" designated above were not the court officers mentioned here. They served as judges, but the officers were appointed separately. (M.). To underscore the point, Rashi describes the functional division between the two positions --- the officers jailed and flogged by order of the judges. (G.A.).

98 The Levites served as officers. (M., from Sifrei)

99 Sifrei, ibid.

100 This is derived from "Listen between your brothers" --- deliberate carefully (M.)

101 Sifrei, 16.

102 Otherwise, "at that time" is redundant. (M.)

103 To fully apply yourselves, so that you may determine the proper ruling. (Nachalas Yaakov).

104 Sifrei, ibid.

105 It is not a command to listen, but denotes constant listening. The judges must constantly be listening to parties involved in litigation. (G.A.)

106 Shemos, 20:8.

107 {Hebrew Ref} is understood as {Hebrew Ref} , from {Hebrew Ref} "to accumulate." (M.)

108 Below, 5:12.

109 "Between a man and his brother" refers to a circumstance oriented lawsuit, where the situation itself creates the basis for the dispute. For example, when a still born calf was found near its mother after she was attacked and gored, raising the question of the responsibility of the attacking animal. The focal question of the litigation --- whether the calf was still born before the attack or because of it --- presents itself spontaneously, regardless of the plaintiff's argument. "[Between a man] and between his complaintant," however, refers to a complaint oriented lawsuit, where the plaintiff's argument is the basis for litigation, with no objective circumstantial support. (G.A.).

110 According to this interpretation, {Hebrew Ref} is from {Hebrew Ref} , "to dwell," referring to the co-dweller. (M.)

111 The dispute centered over the house, which was divided in the settlement. Indivisible objects, such as the oven and the range, were apportioned among the litigants. Although the slight difference in their monetary value seems trivial in the context of the larger settlement of the house, these objects may not be bartered as if they were equal in worth, but must be apportioned with scrupulous attention to their value, with the recipient of the oven paying for its value in excess of the range. (G.A.)

112 Sanhedrin, 7:b.

113 But not to the judges themselves. Their obligation to rule impartially is self evident, and does not require a special warning. Scripture repeats this admonition below. "Do not show favor" (16:19), and Rashi there interprets it as a warning to the judges not to favor either of the litigants with preferential treatment when they present their arguments. Our passage, however, warns against favoritism in the decision itself --- "Do not show favor 'in judgement'  ". Since the need for impartial judgement does not require a special warning, Rashi applies the admonition to those who appoint the judges. (G.A.)

114 Sifrei, 17.

115 The smallest coin---a penny.

116 But not simply, 'Hear the arguments of small and great litigants alike' --- this is self evident. (G.A.).

117 Sanhedrin, 8:a.

118 According to the first explanation, {Hebrew Ref} , "a small amount and a large amount alike" would have been more appropriate. According to the 'poor and rich' explanation, {Hebrew Ref} , "poor and rich alike," would have been appropriate. The Torah's phrase {Hebrew Ref} , "small and great alike," implies both interpretations. (S.C.)

119 Sifrei, 17.

120 Of retaliation against your person or property by the party you find guilty. (M.) This does not prohibit falsification of the actual judgement. The need for impartial judgement is self evident, and does not require a prohibition. (See fn. 113). Rather, this prohibits the fear itself, as it imperceptibly sways the magistrate's judgement. (G.A.)

121 A disciple must express his judicial opinion, even in dissent with his master. (S.C.)

122 Mishlei, 10:5. {Hebrew Ref} is read as {Hebrew Ref} (M.)

123 Sifre, ibid.

124 Sanhedrin, 8:a. The passage is read literally, "For the judgement is directed towards G-d" --- rather than the litigants. (M.)

125 {Hebrew Ref} , lit. "place near me," implying that the matter could only be placed near Moshe, but not actually given to him. This is appropriate with G-d, who is essentially unapproachable, but not with mortals. Moshe should have said "bring to me." (G.A.)

126 Bemidbar, 27:5. Moshe should have known that daughters inherit their father's property when there are no sons. (S.C.)

127 Shmuel 1, 9:19.

128 Ibid, 16:6. Shmuel misjudged Eliav as G-d's choice for anointment as king of Israel.

129 Ibid. v.7.

130 Sifrei, 17.

131 Sifrei, 18. "All the things" refers to the required legal processes. (G.A.). Sanhedrin 32:a lists them.

132 But not awesome human enemies, as this was the wilderness. (M.)

133 Sifrei, ibid. The cloud which travelled before the Israelites annihilated the serpents and scorpions in their path (Bemidbar, 10:34), but they were awestruck by the enormous carcasses which they encountered. (M., from Sifrei.)

134 This explains why our passage is included in Moshe's reprimand (S.C.)

135 Below, 5:20.

136 Sifrei, 22.

137 This is derived from "...bring back 'word'  " (M.) G-d gave each of the seventy original nations a language of its own, in accordance with its particular ethnic character. The Israelites, who understood the relationship between language and character, wished to know which language the Canaanite peoples spoke, in order to divine their ethnic nature. (G.A.)

138 Sifre, ibid.

139 Ibid. The straightest route would be most convenient for the Israelites to follow. (G.A.)

140 They intended to take all the cities eventually. Obviously, then, the question was which cities were easiest to conquer, and should be taken first. (G.A.)

141 Sifrei, 23.

142 "From you" is otherwise redundant. (S.C.)

143 Sifrei, ibid.

144 The number twelve. There were twelve tribes aside from Levi. (M.)

145 Generally, Levi is not included among the twelve tribes, unless specified. (G.A.)

146 Sifrei, ibid. Levi does not appear in Bemidbar's listing of the spies (Bemidbar 13:4--15). Why, then, is our passage necessary? (M.). As part of Moshe's reprimand. By recalling that Levi refused to participate, moshe reminded the Israelites that their request was sinful. (G.A.)

147 Sifrei, 24. Our verse refers to the spies' departure, but the name was actually given later, when they returned [Bemidbar, 13:24.]. (M.)

148 Sifrei, ibid.

149 Sifrei, 25.

150 The other spies began by praising the land, but immediately slandered it (Bemidbar 13:27 -- 29). Our passage mentions only praise --- Yehoshua and Caleiv alone praised the land exclusively. (M.)

151 Sifrei, ibid. Here, too, Moshe reprimanded the people, noting that they should have accepted Yehoshua and Caleiv's report, since they urged them to go up to the land and personally verify their support of its virtues. The others, however, urged them not to go up. If their advice had been followed, their denial of the land's virtues could not have been verified. (G.A.)

152 Mishlei, 18:8.

153 Sifrei, 27.

154 Otherwise, it should have simply said, 'He took us, etc.' Why did Moshe cite their assumption of His hatred? (G.A.)

155 Scripture specifies only destruction by the Emorites, but if that were the only complaint, why mention that 'He took us out of the land of Egypt'? Evidently, to add the complaint concerning the loss of Egypt's water. (L.H.)

156 Sifrei, 28.

157 Iyov, 30:6.

158 "Everything that 'he did'  " is interpreted, in verse 30, as referring to waging war; in our verse, to carrying you. (M.)

159 Shemos, 14:19.

160 He places him behind. If a wolf appears from behind, he places him in front. If highwaymen appear in front, and wolves behind, he places him on his right arm and fights them. (Rashi there).

161 The Pasach vowel under the {Hebrew Ref} is a substitute for the letter {Hebrew Ref} . (S.C.)

162 Shemos, 13:21.

163 Tehilim, 26:7.

164 Melochim 2, 9:15.

165 Not to the entire land, as the plain meaning seems to indicate. (S.C.)

166 Bemidbar, 13:22.

167 The reflexive, {Hebrew Ref} , 'He became angry,' rather than {Hebrew Ref} , "He was angry," indicates that He was filled with anger. (G.A.)

168 Actually, the Edomites refused to permit Yisroel to pass through their territory (Bemidbar, 14:18). However, if the Israelites had been deserving, G-d would have caused the Edomites to grant permission. (M.)

169 Bemidbar, 14:40.

170 They did not literally use the affirmative expression {Hebrew Ref} , "Yes!". That is made in agreement with another's statement, but they were actually warned by Moshe not to go up. Rather, they made themselves ready, as if they had said "Yes!". (M., G.A.)

171 This is not a command, "Do not go up", but advisory information --- 'You will not go up to victory'. The ending "...so that you will not be shattered..." indicates that this was intended as advice. (M.)

172 "As the bees 'do'  ", rather than 'Like the bees,' indicates that the comparison with the bees was not only numerical, but also functional. (M.)

173 The name of G-d used here in the denial of your prayer generally denotes mercy. (S.C.)

174 It was decreed that they wander in the desert at the incident of the spies, during the second year after the exodus from Egypt, and they entered the Holy Land at the beginning of the fortieth year. (S.C.).

175 Bemidbar, 32:13.

176 8.


Chapter 02 - Text Notes

177 Although the Edomites refused to permit them to pass through their country, G-d would have caused them to grant permission. (M. Cf. v. 40)

178 They did not now literally return to the Reed Sea. Rather, they now continued in the same easterly direction they had taken when they left Egypt and travelled eastward to the Reed Sea. (M.)

179 But they did not circle mount Seir completely --- this would have brought them into the Holy Land, which adjoins the northern border of Seir. (Imrei Shefer)

180 The command to turn northward was given at the southeastern tip of Seir, from where they apparently immediately travelled north along the eastern border of Moav. Yet Rashi to Shemos (34:3) asserts that after Edom's refusal, they traversed the entire southern border of Moav, before turning northward along its eastern border. Evidently, Seir descended further south than its neighbor Moav, so that the southern Moavite border, running from west to east, slanted northward. When commanded to turn north, they angled northward along the south of Moav until reaching its southeastern corner. Then they turned completely northward, and traversed its eastern border. (G.A.)

181 Shoftim, 11:18.

182 The word 'until' [a footstep] is inclusive the footstep is included in the denial of permission. (M.)

183 Accordingly, 'until' is exclusive --- the denial of permission applies only until the day of the footstep. (G.A.)

184 Zechariah, 14:4.

185 Bereishis Rabbah, 44.

186 Bereishis, 12:13. Cf. Rashi to Bereishis, 19:29.

187 Otherwise, why would Lot inherit Avrohom's land? (S.C.)

188 Bereishis, 50:5.

189 Rosh Hashanah, 26:a.

190 The blessing is not a reason for you not to buy from the, but a reason for you to buy. (G.A.)

191 See fn. 180.

192 This is why Scripture adds ".. .with war" here, but not below (v. 19) with regard to Ammon. (G.A.).

193 V. 19.

194 Her descendants follow her modesty as well. This indicates their affinity to the Jewish people, since modesty is a cardinal Jewish attribute. Jews are therefore forbidden to engage in conflict with them. (G.A.).

195 Lot impregnated both of his daughters. (Bereishis, 19:33--38).

196 Bava Kama, 38:b.

197 Not a city. Our passage has stated that he owns the land, not just a city. (G.A.)

198 Why tell us that the Eimim lived there? Because you might think, etc. (S.C.)

199 The lands of ten nations were given to Avrohom. Seven of them --- among them that of the Rephaim --- were to be given to the Israelites, the remaining three to Edom and to Lot's descendants, Ammon, and Moav. (Bereishis, 15:18--21. See Rashi there). The Eimim, who had originally inhabited the kingdom of Or now occupied by the Moavites, were also known as Rephaim. Perhaps, then, this was actually the land of the Rephaim, one of the seven territories intended for the Israelites, and verse nine's prohibition against entering Moav's country does not apply. (S.C.)

200 The Repahim nation whose land was Yisroel's birthright. (Ibid).

201 In place of the Eimim---Rephaim, who were not the same as the Rephaim mentioned among the seven nations whose land belongs to Yisroel. Thus the land of the Eimim---Rephaim rightfully belongs to Moav, and v. 9's prohibition applies.

202 But if the Eimim---Rephaim were not the Rephaim in Avrohom's promise, why were they called Rephaim at all? Because they were considred Rephaim, like the Anokim, who frightened and weakened everyone, and were therefore called Rephaim. (S.C.)

203 Bereishis Rabbah, 26:7.

204 Ibid. Because of their fearsomeness, the Eimim were called Rephaim. (S.C.)

205 The word {Hebrew Ref} , lit. "will drive them out," is in the future tense, although the Chorim had already been driven out. Eisov was given the power to drive them out continuously. Scripture uses the future or past tense in describing a continuous activity. (M., G.A.)

206 So long as any of them survived, their children could not enter the land. (S.C.)

207 Yet Rashi to Bemidbar, 12:1, asserts that {Hebrew Ref} connotes harshness, {Hebrew Ref} softness and pleading. That is because {Hebrew Ref} refers to the pronunciation of the sounds themselves. This must be performed forcefully for proper speech. {Hebrew Ref} , however, refers to the ideas underlying speech. They are more subtle and less forceful than the pronunciation, and therefore denote softness. In relation to G-d's communion with Moshe, as in our verse, {Hebrew Ref} infers that G-d was Present, clearly pronoucing the words of the message, whereas {Hebrew Ref} would indicate that He merely caused the reception of the prophetic idea. Only Moshe could receive clear, "face to face" communion, because of G-d's great affection for him. (G.A. See Bemidbar, 12:6--8, Rambam, Yesodei Hatorah, 7:6).

208 Toras Kohanim, Vayikra, 6. Cf. Rashi to Vayikra, 1:1, Shemos, 32:7.

209 See note 199.

210 Yehoshua, 13:3.

211 "Swear to me...that you will not deal falsely with me, with my son, or my grandson." (Bereishis, 21:23).

212 This explains how our passage leads to the next, "Arise to travel, etc." Since the Caftorim have replaced Avimelech's descendants, you may inherit their land. (S.C.).

213 Chulin, 60:b.

214 Under the whole heaven.

215 The commandment (below, 20:10) to propose a peaceful settlement before waging war applies only in case of optional warfare, but not with the war against Sichon. (M. See Rashi there).

216 This is derived from {Hebrew Ref} , lit. "precedence." (M.)

217 Below, 33:2.

218 Shemos, 5:1.

219 Yalkut, Chukas, 764.

220 The Edomites refused to permit the Israelites to pass through their land [Bemidbar, 20:21] (M.)

221 Accordingly, 'the Moavites who live in Or' mentioned here sold them food and water. Still, Scripture (below, 23:4) excludes the Moavites from the congregation because (there, v.5) "...they did not greet you with bread and water." They did not approach you with food, but merely acceded to sell it in you when you approached them. (M.). Actually, the Israelites were amply supplied with manna, and with water from the well which accompanied them, but the Moavites were not aware of this. Their failure to offer supplies revealed their lack of compassion. (G.A.)

222 But not to "sell me food...and water." That service would have depended on Sichon's good will, not necessarily until and crossing of the Yardein. (G.A.)

223 Because of their great strength. (S.C.)

224 The plural reading, {Hebrew Ref} , indicates that he had many sons. The singular writing, {Hebrew Ref} , teaches that there was one who was clearly recognizable as his father's son, because he was as mighty as he, he too was killed. (M.)

225 V. 35.

226 Below, 3:7.

227 Bemidbar, 25:1.

228 {Hebrew Ref} , lit. "hand," denotes a nearby area, as one's hand is always nearby. (G.A. See Rashi to Shemos, 2:5)


Chapter 03 - Text Notes

229 The words "...not to conquer, you did not attack"are understood as added to the end of the verse. (M.)

230 Northward, towards Eretz Yisroel. (G.A.)

231 Bereishis, 14:13. He informed Avrohom that his nephew Lot had been taken captive.

232 Niddah, 61:a.

233 Targum Sheni, Esther 1.

234 Melachim 2, 15:25.

235 Zechariah, 2:8.

236 Below, 4:48.

237 Sifrei, Eikev, 12.

238 Bereishis, 14:5.

239 There, v.13. According to the plain the battle at Ashteros Karnayim. The Midrashic interpretation is that he escaped from the waters of the flood. (M., from Rashi there.).

240 Niddah, 61:a.

241 But not by the amoh, or arm's length, of the average person. Og was tall enough to uproot mountains (Berachos, 54:b), so his cradle must have been far larger than nine-by-four average amohs. (S.C.)

242 V. 8.

243 Which records the extent of the entire land which was conquered---from Wadi Arnon to Mount Chermon.

244 Which describes how the conquered land was apportioned---from Arer. etc., to Reuvein and Gad, the remainder to Menashe. (M.)

245 Unlike the land of the Rephaim mentioned above (2:11, 20), which was not the land given to Avrohom, (S.C.). See above, note 200.

246 The territory described here was east of the Yardein river. "Until the Wadi and the border" indicates that the border extended westward to include the Wadi itself. "Until Wadi Yabok," indicates that the border extended still further westward, until Wadi Yabok. (M.)

247 Although our entire parshah was addressed to all the people, this particular command was addressed to Reuvein and Gad, as it was relevant only to them. (M.)

248 But not, as the text seems to indicate, because G-d gave them the inheritance. That would not explain why they were to expose themselves to the hazards of front line battle. (G.A.)

249 Below, 33:20.


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