Devarim
Book 5: Deuteronomy
DEVARIM - RASHI COMMENTARY
Chapter 01 - Rashi
Verse 1: These are the words.
Because these are words of admonishment,1
and [because] he [Moshe] intended to recount here2
all the places
where they [the Israelites] angered the Almighty,3
he therefore said these words in an obscure manner
and only intimated [that they sinned in these places]
to uphold the honor of Israel.
To all of Yisroel.
Had he admonished [only] some of them,4
those that were in the market place could have said,
"You heard what the son of Amram said [about us]
and did not refute him about anything;
had we been there we would have refuted [his charges]."
Therefore, he gathered all of them,
and said to them,
"You are all present here,
he who can refute [me], let him refute [me].5
In the wilderness.
They were not in the wilderness
but in the plains of Moav.
What then is the meaning of {Hebrew Ref} ?
It is mentioned here because6
they had angered G-d in the wilderness
when they said
"If only we had died [by the hand of Ad-noy,] etc."7
In the Arava plain.
Because it was at Arava8
that they had sinned
through Baal Peor at Shittim9
in the plains of Moav.
Facing Suf.
Because they had rebelled at the Reed Sea---
when they came to the Reed Sea, they said
10"were there not enough graves in Egypt."
And similarly
when they went up from the midst of the sea,11
as it is said,
12"But they rebelled at the Sea, at the Sea of Reeds,"
as it is taught in Maseches Eruchin.
Between Poron and Tofel and Lovon.
R. Shimon ben Yochai said,
"We reviewed the entire Scripture
and we found no place
with the name Tofel or Lovon.
Rather he admonished them [with these words]
regarding the denigrating statements they made (Tofel)13
about the Manna which is white (Lovon),14
when they said, "Our soul detests this light bread."15
[The word Poron implies] the sin they committed
in the wilderness of Poron because of the spies.
And Chatzeiros.
This refers to the rebellion of Korach.16
Another explanation---He said to them,
"You should have learned [a lesson]
from what I did to Miriam at Chatzeiros17
because of the slander she spoke,
and nevertheless you spoke against the Almighty.18
And Di Zohov.19
He admonished them about
the [golden] calf they made
because of the abundance of gold
they had [accumulated],
as it is said,
20"I gave them silver and gold in abundance,
they made it into a Baal [an idol]."
Verse 2: Eleven days [traveling time] from Choreiv.
21
Moshe said to them, "See what you brought on yourselves,
there is no shorter route
from Choreiv to Kadeish Barnea
than by way of Mount Seir,
and even that is a journey of eleven days;
and [yet] you covered the distance in three days."
For you traveled from Choreiv on the twentieth of Iyar,
as it is said,
22"In the second year, in the second month,
on the twentieth day of the month
[the cloud went up and the Bnei Yisroel
journeyed out of the wilderness of Sinai, Choreiv],
and on the twenty-ninth day of Sivan23
they sent the spies from Kodeish-Barnea.24
Deduct from these days the thirty days
they lived in Kivros haTaavah
where they ate the meat for a month of days;
[and deduct] the seven days they camped at Chatzeiros
waiting for Miriam who was closed up there;25
thus we find that in three days,
they traveled that entire route.
To this extent the Shechina attempted for your good
to hasten your coming to the Land,
but because of your misconduct,26
He made you circle around Mount Seir
for forty years.27
Verse 3: [Beginning] in the fortieth year
in the eleventh month, on the first of the month.
This teaches that he admonished them
only shortly before his death.
From whom did he learn this? From Yaakov---
For Yaakov admonished his sons
only shortly before his death.28
He said, "Reuvein, my son, I will tell you
why I did not admonish you
during all these years;
because I did not want you to desert me
and go to join my brother Eisov.
There are four reasons
why one whould not admonish a person
until shortly before one's death:
1) so that he does not admonish him again and again,29
2) so that his fellow not be ashamed when he sees him,
etc.,30 as it is taught in Sifre.31
Similarly, Yehoshua admonished the Bnei Yisroel
only shortly before his death,32
and so Shmuel, as it is said,
33"Behold testify against me,"
and so Dovid admonished
his son Shlomo,34
[shortly before his death.]
Verse 4: After he had smitten [Sichon].
Moshe said, "If I admonish them
before they come into [at least] part of the land,
they could say, "What claim does he have on us?
What good has he done for us?
He has come only to harass us
and to find an excuse [for leaving us in the wilderness],
for he has no power to bring us into the land."
Therefore he waited
until he crushed Sichon and Og before them
and had given them possession of their land,35
and then he admonished them.36
Sichon, [King of the Emorites]
who was living in Cheshbon.
Even if Sichon was not a formidable opponent
but had lived in Cheshbon,
it would have been difficult [to defeat him]
because the city itself was formidable;37
and if it would have been another city
and Sichon had lived there,
it would have been difficult [to defeat him]
because the King [Sichon] was a formidable opponent.
How much more [difficult was the situation]
when both King and city were formidable [opponents.]38
[Og] who was living in Ashtoros, in Edrei.39
[Here too] the King and
the city were formidable [opponents.]
Ashtoros.
This is an expression denoting
cliffs and ruggedness of terrain
similar to Ashteros Karnayim,40
and this Ashtoros is indeed the same Ashteros Karnayim
where the Rephaim were when Amrofel smote them,
as it is said,
41"and they defeated the Rephaim in Ashteros Karnayim."
Og was the only one who escaped from them,
and he is referred to in the verse as it is said,
42"the one who escaped came [and told Avram],
and it is stated, "Only Og, King of Bashan
remained of the remnant of the Rephaim."43
In Edrei.44
This was the name of the empire.
Verse 5: [Moshe] began.
45
{Hebrew Ref} means he began; just as it is [said,]
46"Here I have begun [to speak]."
To elucidate this Torah.
He explained it to them in seventy languages.47
Verse 6: Enough of your living [at this mountain].
48
According to its plain meaning
[it refers to the extended length of time];
but there is an Aggadic interpretation:49
You have received much fame and reward
as a result of your having dwelt on this mountain---
you constructed the Mishkan, the Menorah
and [various other sacred] articles,
you received the Torah,
you appointed a Sanhedrin for yourselves,
officers in charge of hundreds and officers of thousands.50
Verse 7: Turn and Travel for yourselves.
This was the route through Arad and Chormah.51
And arrive at the Emorite hill [region].
Understand this literally.
And at all its neighbors.
This refers to Ammon, and Moav, and Mount Seir.
On the plain.
This refers to plain of the forest.
On the mountain.
The King's mountain.
And in the low land.
This refers to the low land of the south[ern region].
And in the Negev, and on the seacoast.
Ashkelon, Gaza, and Caesarea, etc.
as is stated in Siphrei.52
Up to the great River [the Euphrates].
Because it is mentioned in connection to Eretz Yisroel,
it is referred to as great.53
There is a proverb that says,
The servant of the King is a King;
attach yourself to the chief
and people will bow to you;
become close to one who is anointed [distinguished]
and you become anointed.54
Verse 8: See I have set.
You see this with your own eyes.
I am not saying this to you
based on guesswork or rumor.
Come and inherit [the land].55
No one will contest this matter,
56and you will not need to go to war.
Had they not sent spies,
they would have had no need for weapons.
To your forefathers.57
What need was there to mention [them by Name]
Avrohom, Yitzchok and Yaakov?
[To teach that the merit of] Avrohom alone was sufficient,
[the merit of] Yitzchok alone was sufficient,
[the merit of] of Yaakov alone was sufficient.58
Verse 9: I said to you at that time saying.
What is the significance of {Hebrew Ref} in this context?59
Moshe said to them,
"I am not telling you this on my own initiative,60
but at the behest of the Holy One, blessed is He."61
I cannot [carry you] by myself.
Is it possible that Moshe was unable
to judge [Bnei] Yisroel?
The man who brought them out of Egypt,
who split the sea for them,
who caused the Manna to fall,
who piled up the quails,
was unable to judge them?62
However, this is what he said to them,
"Ad-noy, your G-d, has multiplied you,
i.e., he has made you great
and has uplifted you over your judges;
He has removed the penalty from you
and set it upon judges.
Shlomo intimated the same thing when he said,
63"For who is able to judge
this difficult people of Yours."
Is it possible that he of whom it is written,
64"He is the wisest of all men,"
should say, "Who is able to judge, etc.;"
but this actually what Shlomo said [meant],
the judges of this people are not
like the judges of the nations of the world,
for when they [wrongly] judge a person,
send to death, or whipping, or strangulation,
or if they pervert his justice and rob him,
it is not considered a serious matter,
but if I wrongly sentence a person to pay money
I am liable for my very life,
as it is said,
65"And He robs the life of those who rob them."66
Verse 10: And you are today like the stars in the sky.
Where they really numerous as the stars that day?
They actually numbered only
six hundred thousand [at the time].
What then does "you are today" mean?
You are compared to the day,67
you are as eternal as the sun, the moon and the stars.68
Verse 11: [He] will add to you one thousandfold.
What is the significance of the additional words:
And will bless you as He spoke about you?
They [Bnei Yisroel] said to Moshe,
"You are limiting our blessing,
the Holy One blessed is He, has already assured Avrohom,
"[I will make your descendants as the dust of the earth]
so that if a man can count, etc."69
Moshe then said to them,
"This
[one thousandfold blessing] is my personal blessing,70
but He will bless you
"As He spoke about you."71
Verse 12: How can I carry alone.
If I would say, ["I will do so]
in order to be rewarded,"72
I cannot do so.
This is what I have [already] told you,
73"I did not say this to you on my own accord
but by the order of the Holy One Blessed is He."74
Your troublesomeness.
This teaches us that Bnei Yisroel were troublesome.
If one of them would see
that his rival was about to win the Din Torah,
he would say, "I have [additional] witnesses to bring,
I have [more] proof to bring,
I want to add additional judges over you."
Your burdensomeness.75
This teaches that they were scoffers.
When Moshe left his tent early [in the morning],
they would say,
"Why does the son of Amram leave so early?
Perhaps things are not calm in his house?"
When he left late, they would say,
"For what reason is the son of Amram not leaving?
What do you think [is the reason]?
He is sitting and planning evil schemes against you,
and is thinking up plots [against you]."
Contentiousness.76
This teaches that they were discontented.77
Verse 13: Provide yourselves [men]
Prepare yourselves to fulfil this matter.78
Men.
Would you think [that he expected them to take]
women [as leaders]?
Why then was it necessary to stipulate "men?"
[To emphasize that they should be] righteous men,79
Men who are desired.80 81
Wise men.
Understanding.
Men who are able to deduce
one matter on the basis of another matter.
This is what Arius asked R' Yosi,
"What is the difference between wise men
and understanding men?"
A wise man is like a wealthy currency dealer,
when people bring him dinarim to evaluate,
he evaluates them;
and when they do not bring to him,
he sits and is idle.
An understanding man is like a commercial trader,
when they bring him coins to evaluate,
he evaluates them;
and when they do not bring to him,
he goes about to bring his own.82
And renowned to your tribes.
those that are known to you,
for if he would come before me
enwrapped in his talis,
83I would not know who he is,
and from which tribe he comes,
and if he is qualified;
but you know him,
for you have raised him.
Therefore it is said, "And renowned to your tribes."84
Leaders over you.
Leaders and men of honor over you,
that you will conduct yourselves with them
with respect and reverence.
And designated them.
The word {Hebrew Ref} lacks the letter yud
(our sifrei Torah however have the yud in place).
This teaches that the guilt of Bnei Yisroel
is placed on the heads of their judges (leaders)
for it is their duty to admonish
and direct them onto the right path.85
Verse 14: And you answered me [and said].
You answered with determination to your benefit.86
You should have replied, "Moshe, our teacher,
from whom is it more fitting to learn,
from you or from your disciple?
Would it not be better [to learn] from you
who suffered for it?"87
But I knew your thoughts when you said,
now many judges will be appointed over us,
if he is not of our acquaintance,
we will bring him a present (bribe),
and he will deal favorably with us.88
To do.
[Even] if I had been sluggish [in doing so],
you [would have] said "Do it quickly."89
Verse 15: I took the leaders of your tribes.
I persuaded them with words:90
Fortunate are you!
Over whom are you to be appointed?
Over the children of Avrohom, Yitzchok and Yaakov,
over those who are called [by the Almighty]
[His] bretheren, friends, [His] portion, inheritance,
and by every expression of affection.91
Men wise and renowned.
But men of understanding I did not find.
This qualification was one of the seven requirements
92which Yisro outlined to Moshe.
[Moshe] found only three of them:
righteous men, wise men, and men of renown.93 94
Leaders over You.
You must show them respect:
[they must be given] first to buy,
first chance to sell, first chance in business dealings;
he is to enter the Synagogue or Bais Hamidrash last
95and he is to be first to leave.96
Masters of thousands.
One who is appointed [to govern] over one thousand.
Master of hundreds.
One who is appointed [to govern] over one hundered.
Court-officers.
97I appointed court-officers98 for your tribes.
These jail and flog the offender
by order of judges.99
Verse 16: I commanded your judges.
I said to them, "Act with patience in judging.100
If certain litigation is brought before you
once, twice and three times,
do not say
'this litigation has already been before me many times,'
but deliberate the case thoroughly."101
At that time.
102When I appointed them, I said to them,
"The situation now is no longer as it was.
In the past you were on your own,
[but] now you are obligated to the community."103 104
Listen.
{Hebrew Ref} is a grammatical form denoting present active,105
odant in Old French,
similar to {Hebrew Ref} 106 remember, and {Hebrew Ref}
preserve.107
And between his complainant.
This refers to his complainant in a litigation
108who accumulates words against him.109
Another explanation---between his co-dweller---
even refers to a dispute concerning a dwelling
such as the division of a house between brothers,
110even [a dispute] about an oven and a range.111 112
Verse 17: Do not show favor in judgement.
This [command is addressed]
to the one who appoints judges,113
he should not say,
"This person is handsome or powerful,
I will appoint him to be a judge;
this person is my relative,
I will appoint him to be a judge in the city,"
and since this person is not an expert in the laws,
consequently, he will convict the innocent,
and acquit the guilty.
I will consider it against
the one who appointed him
as though he showed favor in judgement.
Small and great alike will you hear out.114
Litigation involving a peruta115 should be as dear to
you
116as litigation involving a hundred maneh,
so if a [minor litigation] comes before you first,
do not push it off until the last.117
Another explanation:
118Small and great alike will you hear out,
can be explained as the Targum Onkelos has it:
[hear out the words of the small
as well as the great person,]
i.e., he should not say,
"This one is a poor man,
and his friend [opponent] is a rich man
and since he is commanded to support him,
I will rule in favor of the poor man
and thus he will be supported in a tidy manner."
Another explanation: He should not say,
"How can I offend the dignity
of this rich man because of one dinar?
I will rule in his favor for the moment,
and when he goes outside [the court]
I will say to him
'give it back to him
because you [really] owe it to him.' "119
Do not fear any man.
Do not be afraid.120
Another explanation of {Hebrew Ref} :
Do not gather in [supress] your words because of man.121
{Hebrew Ref} is an expression similar to
122 {Hebrew Ref} ---Gathering in the summer.123
For justice belongs to G-d.
Whatever you take from this man unjustly,
you force Me to restore to him.
The result being
that you diverted the judgement upon Me.
Present to me.124
Because of this [statement]125
the law eluded him regarding
the daughters of Tselofchod.126
Similarly, when Shmuel said to Shaul,
"I am the Seer [prophet],"127
the Holy One Blessed is He said to him,
"By your life! I will inform you
that you are not a Seer [prophet]."
When did He inform him?
When he (Shmuel) came to annoint Dovid [it is written]
"And when he saw Eliav, he said,
'Surely before Ad-noy stands His annointed.'128
The Holy One blessed is He, said to him (Shmuel),
"Did you not say 'I am the Seer,'
129do not look at the physical appearance."130
Verse 18: All the things that you are to do.
This refers to the ten things that differentiate
between monetary litigations and capital litigations.131
Verse 19: The Great and awesome wilderness.
[It is so called] because in there were
132snakes thick as beams
and scorpions large as bows.133
Verse 22: You approached me, all of You.
[All of you together] in a hodgepodge.134
But later, he [Moshe] said,
135"You approached me,
all the leaders of your tribes and your elders,
and you said, 'Look, etc.' "
that approach was proper---
the young people showed respect for the elders,
letting them them go ahead of them,
and the elders showed respect for the leaders,
letting them go ahead of them;
but here you approached me, all of you,
in a hodgepodge---
the young pushing aside the elders,
and the elders pushing aside the leaders.136
And let them bring back word to us.
Let them tell us what language137 they speak.
The route we are to go up on.138
There is no road in which there are no winding curves.139
And the cities we will be coming to.
[Which cities] will we have to capture first.140
Verse 23: The idea pleased me.
In my eyes [the idea was good]
but not in the eyes of the Almighty.
If the idea pleased Moshe,
why did he mention it among his admonishments?
[This can be explained with a] parable.
A man says to his fellow,
"Sell this donkey of yours to me."
He says, "yes [I will sell it to you]."
"Will you give it to me on a trial basis?"
He answers, "Yes."
"May I try it out on hills and mountains?"
He answers, "Yes."
Since he [the buyer] saw
that the seller placed no restrictions [on the sale],
the buyer says to himself,
"This man is confident
that I will find no defect in it."
He then immediately says to him,
"Take your money---I need not test it."
[Here too, Moshe said],
"I too consented to your words, [thinking]
perhaps you would change your minds
[when you saw that I did not object,
but you did not change your minds."]141
I took from you.
From the choicest among you,
142from the finest among you.143
Twelve men, one man per tribe.
This144 tells us
that the tribe of Levi145 was not among them.146
Verse 24: [They arrived] at Wadi Eshkol.
This tell us that it was called [Eshkol]
because of the incident that was to happen there.147
And they spied it out.
This teaches that they passed through it
along four lines---through its length and breadth.148
Verse 25: And brought down to us.
This tells us Eretz Yisroel
is higher than all other lands.149
And they said, "Good is the land."
Who were they that said [the land was] good?
150Yehoshua and Caleiv.151
Verse 26: And You defied.
{Hebrew Ref} is an expression of defiance.
You defied His word.
Verse 27: You grumbled.
You spoke slanderous words.
This is similar to "the words of a {Hebrew Ref} ,"152
i.e., a man who slanders.153
Because of Ad-noy's hatred of us.
In reality, He loved you,
but you hated Him.154
A popular proverb says,
"What is in your heart regarding your friend,
[you imagine] is in his heart regarding yourself."
Because of Ad-noy's hatred of us,
He took us out of the land of Egypt.
His taking us out was an act of hatred.
This may be compared to a human King
who had two sons
and two fields,
one of which was well-watered,
and the other was dry.
To the son he loves
he gives the well-watered field,
and to the son he hates
he gives the dry field.
The land of Egypt is a well-watered land,
for the Nile river rises and irrigates it,
and the land of Canaan is a dry land---
and He took us out of Egypt
in order to give us the land of Canaan.155
Verse 28: Cities great and fortified sky-high.
Scriptual texts [at times] speak in exaggerated terms.156
Verse 29: Do not crumble.
{Hebrew Ref} is an expression of breaking;
as the Targum [translates it]; and it is similar to
157"To abide in {Hebrew Ref} ---
in the cleavage of the valleys."
Verse 30: He will wage war for you.
On your behalf.
Verse 31: In the wilderness as you have seen.
This verse is connected to the previous verse:
"As in everything that He did with you in Egypt,"158
and now also in the wilderness
as you have seen how He carried, etc.
The way a man carries his son.
[Understand this] just as I explained the verse:
159"the angel of El-him moved [from its position]
when it traveled in front of the camp of Yisroel, etc."
This can be compared to a person on a journey
with his son walking ahead of him,
and highwaymen come to kidnap him [the son], etc.160
Verse 32: Yet in this matter---
that He promised you to bring you to the Land,
you did not trust Him.
Verse 33: To show you [the way].
The word {Hebrew Ref} is the same as {Hebrew Ref} .
161
Similarly, {Hebrew Ref} , [to lead them on the way]162
is the same as {Hebrew Ref} .
Similarly, {Hebrew Ref} , [to make myself heard163
in a voice of thanksgiving is the same as {Hebrew Ref} .]
Similarly, {Hebrew Ref} [ {Hebrew Ref} is the
same as {Hebrew Ref} ]164
Verse 36: That he trod upon.
This refers to Chevron,165 as it is said,
166"And he came to Chevron."
Verse 37: Was angry.
He was filled with anger.167
Verse 40: Turn yourselves [around].
I said [thought] to let you pass
across the breadth of the land of Edom, northward,168
to enter the Land [Eretz Yisroel];
however you sinned and caused this delay for yourselves.
Turn yourselves [around].
Turn backwards and travel through the wilderness
toward the Reed Sea,
for the wilderness
through which they were travelling,
was south of Mount Seir,
separating the Reed Sea and Mount Seir.
Now draw back towards the [Reed] Sea
and circle around Mount Seir,
travelling along its entire southern region
from the west to the east.
Verse 41: And you got ready.
{Hebrew Ref} is an expression similar to {Hebrew Ref}
[as in the verse] "Here we are
and we will go up to the place."169
This is the expression you used,
an affirmative expression,
As if to say, you made yourselves ready
[to go up the mountain].170
Verse 42: Do not go up.
There will be no going up [victory] for you171
but only descent [defeat].
Verse 44: As the bees do.
Just as this bee
when it stings a person,
it [the bee] dies immediately;172
so too when they [the Emorites] touched you,
they died immediately.
Verse 45: Ad-noy did not accept your prayer.
If this was possible to say of Him---
You made His attribute of compassion
as though it was one of cruelty.173
Verse 46: You lived in Kodeish many years.
Nineteen years, as it is said:
"like the years you lived [elsewhere]"
i.e., during their other travels
174which totaled thirty-eight years.
Nineteen of these years they spent in Kodeish,
and nineteen years they drifted about aimlessly,
and then they returned to Kodeish, as it is said:
175"He caused them to wander about in the wilderness."
I found this [explanation] in Seder Olam.176
Chapter 02 - Rashi
Verse 1: We turned and traveled into the wilderness.
Had they not sinned,
they would have traveled by way of Mount Seir
177to enter the Land
from its southern [border] to its northern [border];
but because they sinned
they were forced to turn to the wilderness
which is between the Reed Sea
and the southern edge of Mount Seir.
They then traveled along its southern edge
moving from west to east.
By way of the Reed Sea [route].
The route they traveled when leaving Egypt,
178which is the southwestern tip.
From there they traveled eastward.
And we circled Mount Seir.
We traversed its entire southern rim,179
until we came to the land of Moav.
Verse 3: Turn yourselves northward.
Turn yourselves towards the eastern side [of Moav,]
from south to north, your faces to the north.
Thus they were traveling
along the eastern side [of Moav].180
This is what is said:
181"And they came from the east
to the land of Moav."
Verse 4: You must be extremely cautious.
And what is this caution---
"Do not incite them."
Verse 5: As much as [lit. until] a footstep.
Even as much as a footstep,
in other words,
I do not permit you even as much as a footstep182
to pass through their land,
unless they grant you permission.
A Midrashic explanation:
Until the day comes
183when there will be footsteps upon the Mount of Olives,
as it is said, 'And his feet shall stand etc.'184
Eisov's inheritance.
from Avrohom.
I gave (promised) the land of ten nations to him;
seven of which will be yours.
The lands of the Kainites, Kenizzites and Kadmonites,
which are actually Amon, Moav and Seir---185
One of them belongs to Eisov,
And [the other] two to the children of Lot,
as a reward
for his going along with him [Avrohom] to Egypt
and for remaining silent
when they said regarding his wife [Soroh]
that she was his sister.186
He [G-d] therefore treated him [Lot] like his son.187
Verse 6: You are to purchase.
{Hebrew Ref} is an expression indicating purchase.
Similarly, 'I have acquired for myself;'188
for in the cities on the sea-shore
they refer to selling as {Hebrew Ref} .189
Verse 7: For Ad-noy your G-d has blessed you.
Therefore do not show ingratitude190
by showing yourselves to be poor,
but show yourselves to be rich.
Verse 8: We turned and passed over.
Northward.
We turned our faces
to travel along the eastern side.191
Verse 9: Do not intimidate them [with war].
The only thing He forbid them regarding Moav
was to engage them in war,192
but they were permitted to terrify them
by appearing before them armed for war.
That is why it is written:
"And Moav was afraid of the people"
because they, Yisroel, plundered and ransacked them.
However regarding the people of Ammon, it is said,
193"Do not intimidate them" in any way.
They [Ammon] were rewarded for the modesty
shown by their ancestress [Lot's younger daughter]194
who did not publicize her father's act
195as did his older daughter who named her son,
Moav [from my father].196
Or.
The name of the country.197
Verse 10: The Eimim originally [lived there].
198You might think this is the land of Rephaim
that I gave to Avrohom199
because the Eimim who are [actually] Rephaim200
lived there originally,
but this is not that [land]
because those Rephaim
I drove out in favor of Lot's descendants,
and settled them in their place.201
Verse 11: They, too, were considered Rephaim.
Those Eimin were considered Rephaim202
like the Anokim who were called Rephaim.
They were called [Rephaim]
because everyone who saw them---
their hands became weak ( {Hebrew Ref} ) [from fright].203
Eimim.
They were so called because the fear of them ( {Hebrew Ref} )
was inflicted upon the people.204
So too: "And in Seir lived the Chorim,"
and I gave them into [the hands] of Eisov's descendants.
Verse 12: Drove them out.
This denotes constancy
as if to say:
I gave them the power
to enable them to drive them out continuously.205
Verse 15: Attacked them.
In order to rout them quickly
within forty years time
so as not to cause their children
to be further delayed in the wilderness.206
16--17: When they had finished---
Ad-noy addressed me.
However, from the time the spies were sent
until now,
the word {Hebrew Ref} was not mentioned, only {Hebrew Ref}
,
this was to teach
that during the entire thirty-eight years
that the Israelites were condemned,
the {Hebrew Ref} [Divine] word was not uniquely with him
as an expression of affection---
207face to face and with philosophic composure.
This teaches that the Shechinah, the Divine Presence,
rests on the prophets only for the sake of Yisroel.208
The men of war.
Those over twenty years old
who were eligible to go to the Army.
18--19: You are today crossing
the border of Moav---
when you approach [the area]
facing the descendants of Ammon.
From this we learn
that the land of Ammon was north of Moav.
Verse 20: [It, too, is] considered a land of giants.
It is also considered a land of giants
because the giants lived there originally,
but is still not the land that I gave to Avrohom.209
Verse 23: And the Avim
who had been living in Chatzeirim.
The Avim were of the Philistines,
for they are included with them
in the Book of Yehoshua, as it is said,
210"The five chiefs of the Philistines:
the Azosi, the Ashdodi, the Ashkeloni
the Giti, the Akroni, and the Avim."
However, because of the oath
that Avrohom swore to Avimelech,211
the Bnei Yisroel could not
take the land from their possession
therefore I brought the Caftorim against them,
and they destroyed them
and settled there in their stead;
and now you are permitted
212to take it [the land] from their possession.213
Verse 25: Under the whole heaven.
This214 teaches that the sun stood still
for Moshe on the day of the war against Og,
and [the victory] became known
under the whole heaven.
Verse 26: From the wilderness of Kedeimos.
Even though the Almighty did not command me
to declare peace to Sichon,215
I learned to do so
from [what happened] in the wilderness of Sinai,
from [the giving of] the Torah
which preceded {Hebrew Ref} [the creation of] the world.216
When the Holy One Blessed is He, came
to give [the Torah to] Bnei Yisroel,
He solicited Eisov and Yishmael about it [first].217
It was certainly known to Him
that they would not accept it
but nevertheless He greeted them in peace.
Similarly, I too approached Sichon
with words of peace.
Another explanation
of "From the wilderness of Kedeimos:"
From You I learned---[from You]
Who existed before the creation of the world.
You could have sent one bolt of lightning
to burn up the Egyptians,
but You sent me from the wilderness
to go to Pharaoh
to say to him gently, "Send My people."218 219
Verse 29: As the descendants of Eisov did for me.
This does not refer
to [our] passing through their land220
but only regarding their selling food and water.221
Until I will have crossed the Yardein.
This refers to the statement,
"Let me pass through [your land].222
Verse 31: [See] I have begun defeating before you.
He forced the protecting angel of the Amorites,
who was in the upper spheres,
[to fall] beneath the feet of Moshe,
and caused [Moshe] to stamp on his neck.
Verse 32: And Sichon went out.
He did not send for Og to help him;
this teaches you
that they did not require each others help.223
Verse 33: And his sons.
It ( {Hebrew Ref} ) is written [like a singular-possessive]
[which would be translated: his son];
for he (Sichon) had a son
who was as mighty as himself.224
Verse 34: {Hebrew Ref} .
means men.
Regarding the booty of Sichon it is said,
225"We plundered for ourselves,"
which is an expression of plunder,
because it was appealing to them
and each man took booty for himself.
However when they came to the plundering of Og,
they were already satisfied and full,
and it was cheap in their eyes;
so they ripped up and threw away
cattle and clothing
and took nothing but silver and gold.
Therefore it is said, {Hebrew Ref} ,226
indicating that it was despicable to them.
This is how it is expounded in Sifrei,
in the chapter,
"And Bnei Yisroel dwelt in Shittim."227
Verse 37: {Hebrew Ref} .
All along Wadi Yabok.228
Everything Ad-noy our G-d [commanded us]---
not to capture, we left [uncaptured].
Chapter 03 - Rashi
Verse 1: We turned and went up.
229
The entire [journey] northward was uphill.230
Verse 2: Do not fear him.
Concerning Sichon, it was not necessary to say,
"Do not fear him,"
[But concerning Og] Moshe was troubled
that he not benefit from the merit
of having been of service to Avrohom, as it is said,
231"the one who escaped came," and that was Og.232
Verse 4: The province of Argov.
Targum Onkelos translates this: {Hebrew Ref} ,
and I saw that Targum Yerushalmi to Megillas Esther233
calls a palace {Hebrew Ref} .
I learned from this that {Hebrew Ref}
refers to the province of the Royal Palace.
In other words the empire is called after its name.
Similarly the word {Hebrew Ref} is found in [Seifer]
Melachim,234
[in this context:] it was near the Royal Palace
that Pekach, son of Remalyahu killed
Pekachya, son of Menachem.
I learned from this
that this was the name of the province.
Verse 5: Unwalled cities.
Unconfined and open, without a wall.
Similarly,
"Jerusalem shall be inhabited like unwalled cities."235
Verse 6: Annihilating.
In the present tense, [as] going and destroying.
Verse 8: From the possession of.
From under the control of.
Verse 9: The Tzidonites call Chermon.
But elsewhere it says
"up to Mount Si'on which is Chermon."236
Hence, it has four names.
Why must they [all] be mentioned?
To tell the praise of the Land of Yisroel.
Four kings prided themselves in it;
One said, "it shall be called in my name,"
and another said, "it shall be called in my name."237
Sneer.
This is snow in German,
and in the Canaanite language.
Verse 11: From the remainder of the giants---
that were killed by Amrafel and his allies
at Ashteros Karnayim,238
and he (Og) escaped from the battle,
as it is said, "And the one who escaped came,"239
and that referred to Og.240
In a man's amoh.
---the amoh of Og.241
Verse 12: And this land.
"This land" refers to the land mentioned above,
242"From Wadi Arnon to Mount Chermon."
We inherited at that time,
from Aroer which is on Wadi Arnon.
This is not to be connected
with the first part of the verse243
but with its conclusion---244
with "I gave to the Reuvenites and the Gaddites."
However regarding inheritance (possession)
that was from [Wadi Arnon] to Mount Chermon.
Verse 13: That is called the land of Rephaim.
That is the land which I gave to Avrohom.245
Verse 16: Within the wadi and the border.
The entire wadi and until its opposite bank.
In other words, {Hebrew Ref} means not only until
but includes everything within and even more.246
Verse 17: From Kinneres.
This is on the western side of the Yardein.
The inheritance of Bnei Gad
was on the eastern side of the Yardein
and their inheritance included
the width of the Yardein adjoining their land,
and in addition [some] land on its opposite side
up to Kinneres.
this then is what is said here,
"And the Yardein and the border,"
The Yardein and (some land) on its opposite side.
Verse 18: I commanded you.
He was speaking to Bnei Reuvein and Bnei Gad.247
Ahead of your brothers.
They went ahead of Bnei Yisroel in battle
because they were mighty warriors,248
and their enemies fell before them, as it is said,
249"he rips off the arm, even the head."
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