Then we turned, and took our journey into the wilderness by the way to the Sea of Reeds, as Hashem spoke to me; and we compassed mount Seir many days.
verse value 3498 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 13 words, 56 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "way" (דֶּ֣רֶךְ, 3 letters) and the longest is "mountain·Seir" (אֶת־הַר־שֵׂעִ֖יר, 8 letters). Words sharing gematria 186: and·we·turned, and·we·set·out. 2 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "and·we·went·around" (וַנָּ֥סׇב), "mountain·Seir" (אֶת־הַר־שֵׂעִ֖יר). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "as·that" (root אשר, 466x in Deuteronomy); "he·spoke" (root דבר, 170x in Deuteronomy). First appearance of the root סבב ("and·we·went·around") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 9 and 4 words. Full calculation: וַנֵּ֜פֶן [and·we·turned] (186) + וַנִּסַּ֤ע [and·we·set·out] (186) + הַמִּדְבָּ֙רָה֙ [wilderness] (256) + דֶּ֣רֶךְ [way] (224) + יַם־ס֔וּף [sea·of·Reeds] (196) + כַּאֲשֶׁ֛ר [as·that] (521) + דִּבֶּ֥ר [he·spoke] (206) + יְהֹוָ֖ה [Hashem] (26) + אֵלָ֑י [to·me] (41) + וַנָּ֥סׇב [and·we·went·around] (118) + אֶת־הַר־שֵׂעִ֖יר [mountain·Seir] (1186) + יָמִ֥ים [days] (100) + רַבִּֽים [many] (252) = 3498.
Onkelos
Then we turned and journeyed into the wilderness by the way of the Sea of Reeds, as Hashem had spoken to me, and we circled Mount Seir for many days.
Rashi
ונפן ונסע המדברה THEN WE TURNED AND JOURNEYED INTO THE WILDERNESS — If they had not sinned, they would have passed by the way of Mount Seir to enter the Land from its south to its north, but because they became degenerate they had to turn towards the wilderness which is between the Red Sea and the south of Mount Seir, and they proceeded along its southern side from the west to the east, דרך ים סוף BY THE ROUTE FROM THE RED SEA — i.e. by the route which they had taken on leaving Egypt which is at the south-west corner. From there (where they were at that moment) they went towards the east. ונסב את הר שעיר AND WE COMPASSED MOUNT SEIR, the whole of the south side as far as the land of Moab.
Chizkuni
ונפן ונסע המדברה דרך ים סוף כאשר דבר, “we turned around and journeyed into the desert in the direction of the sea of reeds, as G-d had said.” ימים רבים They journeyed in the desert for 19 years from Ritma to the Zin Desert (another name for Kadesh), as reported in Parshat Chukat (see Numbers 20.1).
Verse structure: 4 words, 16 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "to·me" (אֵלַ֥י, 3 letters) and the longest is "and·he·said" (וַיֹּ֥אמֶר, 5 letters). The root אמר appears 2 times in this verse. 3 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "and·he·said" (root אמר, 144x in Deuteronomy); "to·me" (root אל, 98x in Deuteronomy). Full calculation: וַיֹּ֥אמֶר [and·he·said] (257) + יְהֹוָ֖ה [Hashem] (26) + אֵלַ֥י [to·me] (41) + לֵאמֹֽר [to·say] (271) = 595.
Onkelos
And Hashem said to me, saying:
Chizkuni
ויאמר ה' אלי, ‘the Lord said to me;” this was only in the fortieth year when we came to Kadesh.
"You have compassed this mountain long enough; turn you northward.
verse value 1433
Insights
Verse structure: 7 words, 25 letters. The shortest word is "go·around" (סֹ֖ב, 2 letters) and the longest is "much·to·you" (רַב־לָכֶ֕ם, 5 letters). 3 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "go·around" (סֹ֖ב), "the·mountain" (אֶת־הָהָ֣ר), "northward" (צָפֹֽנָה). 7 unique roots are used. Frequent roots: "this" (root זה, 75x in Deuteronomy); "the·mountain" (root הר, 47x in Deuteronomy); "much·to·you" (root רב, 25x in Deuteronomy). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 4 and 3 words. Full calculation: רַב־לָכֶ֕ם [much·to·you] (292) + סֹ֖ב [go·around] (62) + אֶת־הָהָ֣ר [the·mountain] (611) + הַזֶּ֑ה [this] (17) + פְּנ֥וּ [turn] (136) + לָכֶ֖ם [to] (90) + צָפֹֽנָה [northward] (225) = 1433.
Onkelos
"You have circled this mountain long enough; turn yourselves northward."
Rashi
פנו לכם צפנה TURN YOU NORTHWARD — Turn you along the eastern side of Moab, from the south to the north, your faces directed to the north. Consequently they were travelling along the east side of Moab, and this is what is meant by (Judges 11:18) “And they came by the east side of the land of Moab”.
Chizkuni
ההר הזה, “this mountain.” This is Mount Seir. פנו לכם צפונה, “turn northward!” this commandment was not meant to be carried out immediately. It went into effect only after the detour around the territory of Edom and Moav had been completed. The people appear to have misunderstood this part of the instructions. This may be why in verse 4, Moses spelled this out in greater detail. If there had had not been some misunderstanding it is not clear why they asked the King of Edom for permission to cross his territory.
Rabbeinu Bahya
רב לכם סב את ההר הזה, “you have spent enough time being around this mountain.” G’d prevented the people from harassing the Edomites out of regard for the fact that their patriarch Esau had shown much honour to their mutual father Yitzchak. G’d does not shortchange a single creature of the reward due to it. The reason is so that such a creature would not have an argument in the world to come and G’d could say to it that it had already received all the reward due to it for the merits it had accumulated while on earth. פנו לכם צפונה, “turn yourselves northward!” Devarim Rabbah 1,19 comments on this that when the time arrives for Esau to be supreme, it behooves Israel to move north. Another comment from the Midrash: G’d said: “I have only one Altar and he (Esau) is going to destroy it.” [It is seen as a concealed warning not to make common cause with the people who in the end will destroy the Temple. The Israelites (Hyrcan and Antipater) who called in the Romans for political reasons lived to suffer the consequences. The word צפון is understood as something hidden, exclusive; in other words: “do not share your exclusive and direct ‘hotline’ to G’d.” Ed.]
Kli Yakar
“It is too much for you to go around this mountain.” Many say that this verse penetrates and descends to the depths, and contains a hint for that time and for future generations. The matter of this circling means that they would go around the vineyard of the Lord of Hosts but not approach it, for Israel has spent many days wandering and moving around it, and Israel is not given power over them even to the extent of a footstep, until the one comes about whom it is said, And His feet shall stand on that day upon the Mount of Olives (Zechariah 14:4). And as long as Israel goes around and around, it is said to them, Turn northward, and they interpreted this to mean that if Esau’s time has come, “hide yourselves” (Deuteronomy Rabbah 1:19). Regarding this concealment, it seems to me that if a Jewish person in this bitter exile finds some small success here and there, he should hide and conceal everything from Esau [referring to the descendants of Esau, traditionally associated with Rome/Christian nations], for there is no nation that envies Israel as much as Esau does. For in their view, everything in Jewish possession is stolen from them, from the blessing that our father Jacob took from Esau through deception. Similarly, Jacob commanded his sons, Why do you make yourselves conspicuous? (Genesis 42:1). Rashi explained this as “before the sons of Ishmael and Esau, as if you are satisfied,” because both of them believe that Isaac stole Ishmael’s success, and Jacob stole Esau’s success through his efforts. Therefore, He specifically commanded regarding Esau, Turn away northward so that he would not be envious of you. This is the opposite of what Israel does in these generations in the lands of their enemies, for whoever has 100 displays himself in garments of honor and in elegant and important houses as if he had thousands, thus provoking the nations against themselves and transgressing what was said, Turn away northward. This custom is prevalent among many of our people and is the cause of all the hardship that has befallen us. And the wise will understand to take instruction from this.
Rashbam
צפונה, in the direction of the land of Israel, seeing that they were at its southern tip at the time.
Daat Zkenim
רב לכם, סוב, “you have been skirting this land enough, now turn around (in a northerly direction) The word רב here is used in the same way as Esau used it in his encounter with Yaakov in Genesis 33,9 when he first wanted to refuse to accept Yaakov’s gift and said to him:יש לי רב אחי “I have lots, my brother;” he meant that he had been repaid sufficiently for any harm Yaakov had caused him in the past.
And command you the people, saying: You are to pass through the border of your brothers the children of Esau, that dwell in Seir; and they will be afraid of you; take you good heed to yourselves therefore;
verse value 4575
Insights
Verse structure: 14 words, 66 letters. The shortest word is "command" (צַ֣ו, 2 letters) and the longest is "and·you·shall·be·careful" (וְנִשְׁמַרְתֶּ֖ם, 7 letters). 4 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "and·the·people" (וְאֶת־הָעָם֮), "command" (צַ֣ו), "border" (בִּגְבוּל֙). 14 unique roots are used. Frequent roots: "to·say" (root אמר, 144x in Deuteronomy); "and·the·people" (root עם, 123x in Deuteronomy); "command" (root צוה, 88x in Deuteronomy). First appearance of the root גבול ("border") in Deuteronomy. First appearance of the root עשו ("sons·of·Esau") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'in·Seir', dividing the verse into phrases of 10 and 4 words. Full calculation: וְאֶת־הָעָם֮ [and·the·people] (522) + צַ֣ו [command] (96) + לֵאמֹר֒ [to·say] (271) + אַתֶּ֣ם [you] (441) + עֹֽבְרִ֗ים [passing·through] (322) + בִּגְבוּל֙ [border] (43) + אֲחֵיכֶ֣ם [your·brothers] (79) + בְּנֵי־עֵשָׂ֔ו [sons·of·Esau] (438) + הַיֹּשְׁבִ֖ים [who·dwell] (367) + בְּשֵׂעִ֑יר [in·Seir] (582) + וְיִֽירְא֣וּ [and·they·will·fear] (233) + מִכֶּ֔ם [from·you] (100) + וְנִשְׁמַרְתֶּ֖ם [and·you·shall·be·careful] (1036) + מְאֹֽד [exceedingly] (45) = 4575.
Onkelos
"And command the people, saying: You are about to pass through the territory of your brothers, the children of Esau, who dwell in Seir. They will fear you, but you must be very careful."
Rashi
ונשמרתם מאד TAKE YE GOOD HEED TO YOURSELVES — And what is this "taking heed”? What follows: אל תתגרו בם CONTEND NOT WITH THEM.
Ramban
YOUR BRETHREN THE CHILDREN OF ESAU. The reason for this expression is that descent of Israel is from Abraham and all his seed are thus “brothers” because they were all circumcised. This is the purport of the verse, Thou shalt not abhor an Edomite, for he is ‘thy brother.’ Only the sons of the concubines [of Abraham], Ishmael, Midian and all children of Keturah are not in this “brotherhood,” as we see from the verse, for in Isaac shall seed be called to thee.
Chizkuni
ואת העם צו לאמר, “and command the people as follows:” Moses explains the warning here which he had failed to explain in Parshat Chukat. On the other hand, he does not repeat the details of the request in Numbers 20,1421.
Rabbeinu Bahya
אתם עוברים בגבול אחיכם בני עשו, “you are passing through the boundary of your brethren the descendants of Esau, etc.” G’d reminds the people that although these people are descended from Esau they are still to be considered as “your brethren.” The word בגבול is an allusion to the fact that even Edom/Esau’s ascendancy (the Roman Empire) will have a limit גבול, although all the people of the earth are eager to join that Empire and they stream from all sides to join that culture. The Midrash uses a verse in Ovadiah 7 to prove this. The prophet writes: “all your allies turned you back at the frontier;” the second part of the verse reads: “they have duped you and overcome you.” The prophet describes how the one-time fair-weather friends of Rome have abandoned it and worse. The first half of the verse describes Edom/Esau’s ascent, the second half its decline. וייראו מכם ונשמרתם מאד, ”they will fear you; but you shall be very careful.” In what way can you be careful? By not harassing them and provoking them.” Rabbi Eleazar in Devarim Rabbah reflected on this verse by saying: “woe to the ears who have to listen to such instructions! If we have to be worried about the Edomites even while they are afraid of us, what is it going to be like under conditions when we are afraid of the Edomites seeing we are in exile, under their sovereignty!” Rabbi Joshua ben Levi preferred to read the words as the following message: “if you want them to be afraid of you, what can you do to ensure this? Be very careful with Torah observance, i.e. ונשמרתם מאד.” This expression has been used by the Torah also when warning us to protect our lives through maintaining our physical health (Deut. 4,15).
Rashbam
היושבים בשעיר, these were not the same Edomites who had come out with drawn swords when the Israelites had wanted to traverse their territory (Numbers 20). The Edomites mentioned in verse 29 of our chapter had at least sold food and drink to the Israelites. וייראו מכם, the construction of this word follows the pattern we know from וישבו, veyeshvu, וידעו, veyedu, and ויאמרו, veyomru, as opposed to ויראו veyaru Deut.31,12, and וידעו, veyadu (Jeremiah 16,21) which follow the pattern of ואמרו, veamru, and והלכו, vehalchu All of the examples cited are in the future tense.
contend not with them; for I will not give you of their land, no, not so much as for the sole of the foot to tread on; because I have given mount Seir to Esau for a possession.
verse value 5723
Insights
Verse structure: 14 words, 57 letters. The shortest word is "in·them" (בָ֔ם, 2 letters) and the longest is "not·provoke" (אַל־תִּתְגָּר֣וּ, 7 letters). 7 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "not·provoke" (אַל־תִּתְגָּר֣וּ), "land" (מֵֽאַרְצָ֔ם), "sole·of·foot" (כַּף־רָ֑גֶל). The root נתן appears 2 times in this verse. 13 unique roots are used. Frequent roots: "land" (root ארץ, 193x in Deuteronomy); "not·I·will·give" (root נתן, 176x in Deuteronomy); "for" (root כי, 164x in Deuteronomy). First appearance of the root גרה ("not·provoke") in Deuteronomy. First appearance of the root בם ("in·them") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'sole·of·foot', dividing the verse into phrases of 9 and 5 words. Full calculation: אַל־תִּתְגָּר֣וּ [not·provoke] (1040) + בָ֔ם [in·them] (42) + כִּ֠י [for] (30) + לֹֽא־אֶתֵּ֤ן [not·I·will·give] (482) + לָכֶם֙ [to] (90) + מֵֽאַרְצָ֔ם [land] (371) + עַ֖ד [so·much·as] (74) + מִדְרַ֣ךְ [footstep] (264) + כַּף־רָ֑גֶל [sole·of·foot] (333) + כִּֽי־יְרֻשָּׁ֣ה [for·possession] (545) + לְעֵשָׂ֔ו [Esau] (406) + נָתַ֖תִּי [I·gave] (860) + אֶת־הַ֥ר [mountain] (606) + שֵׂעִֽיר [Seir] (580) = 5723.
Onkelos
"Do not provoke them, for I will not give you any of their land — not so much as a footstep's breadth — for I have given Mount Seir to Esau as an inheritance."
Rashi
עד מדרך כף רגל — This means, Even מדרך כף רגל, as much as to say: even only treading with the feet (a single step). The text means, I do not permit you to pass into their land without their permission. — A Midrashic explanation is: I shall not give you of their land until there come the day of the treading of the sole of foot upon the Mount of Olives (the Messianic period), as it is said, (Zechariah 14:4) "And his feet shall stand [in that day upon the Mount of Olives etc.]”. ירשה לעשו [I HAVE GIVEN MOUNT SEIR] TO ESAU AS AN INHERITANCE from Abraham. The territory of ten clans I gave (promised) him (Abraham); seven of them will be yours (the seven clans of Canaan), and the Kenites, the Kenizzites and the Kadmonites, — who are Ammon, Moab and Seir — one of them already belongs to Esau, and the other two to the children of Lot (cf. Genesis Rabbah 44:23; and Rashi on Genesis 15:19); as a reward because he (Lot) went with him (Abraham) To Egypt, and kept silent about what he said regarding his wife, “She is my sister”, he treated him as his son (and therefore he, through his children Amon and Moab, inherited part of the land promised to him) (cf. Rashi on Genesis 19:29 and Genesis Rabbah 51:6).
Ibn Ezra
"Do not provoke them" — like [the verse] "he who provokes strife" (Prov. 28:25); the sense is agitation and disorder.
Or HaChaim
לא אתן…מדרך כף רגל, "I will not give you…as much as for the sole of your foot, etc." Moses meant that G'd would not allow the Israelites to traverse the land of Edom in order to impose their will upon them. However, if the people of Edom would volunteer for the Israelites to pass through their country on their way to the West Bank, G'd would not forbid them to do so. This was the reason for sending messengers to sound out the Edomites on the subject.
Rabbeinu Bahya
עד מדרוך כף רגל, “even the right to set foot.” G’d forbade the Israelites to set foot in the territory of the Edomites unless specific permission had been obtained. A Midrashic approach mentioned by Rashi: the word עד is understood as indicating a time in history, i.e. until the day comes when the Lord’s “feet” are described as standing on the Mount of Olives ushering in the redemption and the destruction of Edom and all it stands for (Zecharyah chapter 14). Another view expressed in Devarim Rabbah (Lieberman edition 24), also understanding the word עד as a reference to a certain point in time, links setting foot on Edom’s territory to Isaiah 63, a chapter in which the prophet deals with G’d returning from making war against Edom. In verse 3 of that chapter we read (G’d speaking) “I trod out a vintage alone...their life-blood bespattered My garments and all My clothing was stained.” כי ירושה לעשו, “for it is an inheritance for Esau.” This claim goes back to Avraham. G’d said that He had allocated the territory of 10 nations to the descendants of Avraham, seven to the Israelites, whereas the territories of the Keyni, the Kenizi, and the Kadmoni were given to Ammon, Moav and Se'ir. One of these territories was allocated to Esau, the other two to the descendants of Lot (Rashi).
Rashbam
כי לא אתן לכם מארצם, similar warnings had been issued in respect pf the Moabites and their land the Ammonites and their land (compare verses 9 and 19). Moses had to mention all these warnings now so that the people would not become fainthearted and say that if G’d had wanted to give their land to us and He had been able to, why did He not first let us conquer the lands which were in our path instead of making us detour around these countries? Moses told the people that G’d did not want that these peoples be deprived of their lands. כי ירושה לעשו נתתי את הר שעיר, whereas Har Se-ir had been assigned as ancestral land to the descendants of Esau, the Ammonites and Moabites had been assigned their land as a courtesy to Avraham to whom they were related biologically. Moses also wanted the people to understand that seeing that G’d was so concerned with distant relatives of Avraham, how much more concerned would He be about the direct descendants of Avraham, Yitzchok and Yaakov, i.e. the Israelites! He would most certainly keep a promise made to these patriarchs in the form of an oath.
You shall purchase food of them for money, that you may eat; and you shall also buy water of them for money, that you may drink.
verse value 4663
Insights
Verse structure: 10 words, 46 letters. The shortest word is "food" (אֹ֣כֶל, 3 letters) and the longest is "and·you·shall·eat" (וַאֲכַלְתֶּ֑ם, 6 letters). Words sharing gematria 481: from·together·with, from·together·with. 4 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "and·you·shall·eat" (וַאֲכַלְתֶּ֑ם), "also·water" (וְגַם־מַ֜יִם), "you·shall·buy" (תִּכְר֧וּ). The root אכל appears 2 times in this verse. 7 unique roots are used. Frequent roots: "food" (root אכל, 82x in Deuteronomy). First appearance of the root אכל ("food") in Deuteronomy. First appearance of the root שבר ("you·shall·buy") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'and·you·shall·eat', dividing the verse into phrases of 5 and 5 words. Full calculation: אֹ֣כֶל [food] (51) + תִּשְׁבְּר֧וּ [you·shall·buy] (908) + מֵֽאִתָּ֛ם [from·together·with] (481) + בַּכֶּ֖סֶף [silver] (162) + וַאֲכַלְתֶּ֑ם [and·you·shall·eat] (497) + וְגַם־מַ֜יִם [also·water] (139) + תִּכְר֧וּ [you·shall·buy] (626) + מֵאִתָּ֛ם [from·together·with] (481) + בַּכֶּ֖סֶף [silver] (162) + וּשְׁתִיתֶֽם [and·you·shall·drink] (1156) = 4663.
Onkelos
"Food you shall purchase from them with silver and eat, and also water you shall buy from them with silver and drink."
Rashi
תכרו — This is an expression denoting purchase. Similar is (Genesis 50:5; see Rashi thereon), “which I have bought (כריתי) for myself”, for thus in the coast cities do they use for "trading” the term כירה (Rosh Hashanah 26a).
Ramban
YE SHALL PURCHASE FOOD OF THEM FOR MONEY. If you should desire to eat of the fruits of their land you should not take it from them except for the full price at their pleasure, this being the sense of the word me’itam (of them) [purchase food ‘of them,’ i.e., with their consent]. Also you shall not drink water of them at all, except for money with their consent.
Ibn Ezra
"Food you shall purchase from them" — if they wish to sell. Some say that the clause is to be read as a rhetorical question, meaning that Israel had no need for food or drink during these past years — the proof being: "for Hashem your God has blessed you."
Rabbeinu Bahya
אכל תשברו מאתם, “You may purchase food from them;” Our author understands these words as a question: “Do you need to purchase food from them? Are you short of water?” In other words: “seeing that all your needs are taken care of why would you be interested to set foot on the soil of these people?” This is also why the Torah immediately continuous with: “for the Lord your G’d has blessed you in all your handiwork during all these forty years.”
For Hashem your God has blessed you in all the work of your hand; He has known your walking through this great wilderness; these forty years Hashem your God has been with you; you have lacked nothing."
verse value 3947 — יְהֹוָ֨ה = 26 (Hashem)
Insights
Verse structure: 21 words, 78 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "the·desert" (אֶת־הַמִּדְבָּ֥ר, 7 letters). Words sharing gematria 66: your·God, your·God. 3 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "your·going" (לֶכְתְּךָ֔), "the·desert" (אֶת־הַמִּדְבָּ֥ר), "you·lacked" (חָסַ֖רְתָּ). The root יהוה appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "your·God" (root אלהים, 368x in Deuteronomy); "not" (root לא, 214x in Deuteronomy). First appearance of the root מעשה ("deed") in Deuteronomy. First appearance of the root חסר ("you·lacked") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 12 and 9 words.
Onkelos
For Hashem your God has blessed you in all the work of your hands; He has provided for your needs as you traveled through this great wilderness. These forty years the Memra of Hashem your God has been supporting you; you have lacked nothing.
Rashi
כי ה' אלהיך ברכך FOR THE LORD THY GOD HATH BLESSED THEE — therefore you should not show yourselves ungrateful to Him by behaving as though you were poor, but act as rich people.
Ramban
FOR THE ETERNAL THY G-D HATH BLESSED THEE. “Therefore, you should not deny His goodness by behaving as though you were poor; instead deport yourselves like rich people.” This is Rashi’s language. Now, I have not understood what he meant [by the next phrase in the verse, For the Eternal thy G-d hath blessed thee] in all the work of thy hand, since their blessings were heavenly blessings and they did nothing with their hands that it be blessed! Perhaps the expression in all the work of thy hand alludes to the sheep and herds which they brought out from Egypt. They also had riches, herds, and acquisitions from the spoils of the Egyptians and the spoils of Amalek. Everything they possessed was blessed, similar to what is stated, Thou hast blessed the work of his hands, and his possessions are increased in the land. Moreover, the Eternal hath known thy walking through this vast wilderness and He supplied you there with all your needs — the manna, the quails, and the waters of the well — so that thou hast lacked nothing that is needed by wayfarers. And so it was — they bought food and nourishment from the children of Esau as Moses said [to Sihon], Thou shalt sell me food for money that I may eat, and give me water for money, that I may drink etc.; as the children of Esau did unto me etc.
Sforno
ידע לכתך, He repaired or improved that way wherever necessary. The word ידע is used here in the same sense as in Exodus 5,25 וידע אלוקים, where it meant that G’d took benevolent notice of the plight the Israelites were in and began to rectify their situation. Similar uses of the term are found in Exodus 33,12 where Moses is the beneficiary of such ידיע, and in Deuteronomy 34,10 where he is again described as the beneficiary of such a ידיע, intimate familiarity with G’d.
Rashbam
לא חסרת דבר, even in regions in which there was no opportunity to buy any food, drink, or other necessities, you never lacked anything and you obtained it without even having to pay for it. When it was possible to purchase things G’d allowed you to do so.
So we passed by from our brothers the children of Esau, that dwell in Seir, from the way of the Arabah, from Elath and from Ezion-geber. And we turned and passed by the way of the wilderness of Moab.
verse value 4762
Insights
Verse structure: 16 words, 73 letters. The shortest word is "from·alongside" (מֵאֵ֧ת, 3 letters) and the longest is "sons·of·Esau" (בְנֵי־עֵשָׂ֗ו, 6 letters). Words sharing gematria 328: and·we·passed·through, and·we·passed·through. 2 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "Elath" (מֵאֵילַ֖ת), "Ezion" (וּמֵעֶצְיֹ֣ן). The root עבר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "wilderness" (root דבר, 170x in Deuteronomy); "and·we·passed·through" (root עבר, 60x in Deuteronomy); "from·the·way" (root דרך, 53x in Deuteronomy). The etnachta (major mid-verse pause) falls on 'Geber', dividing the verse into phrases of 11 and 5 words.
Onkelos
So we passed by, away from our brothers the children of Esau who dwell in Seir, by way of the Arabah, away from Elath and from Ezion-geber. And we turned and passed by way of the wilderness of Moab.
Rashi
ונפן ונעבר AND WE TURNED AND PASSED, towards the north; we turned our faces to proceed along the eastern side (see Rashi on v. 3).
Or HaChaim
ונעבר מאת אחינו בני עשו, "we passed by from our brethren the children of Esau, etc." The reason Moses stresses the brotherly relations with Esau is to remind the Israelites that the Jewish people had abided by G'd's command not to cause any friction or provocation in their dealings with the Edomites. Another reason why Moses refers to them as "our brothers" was because they maintained correct relations with the Israelites, selling them whatever produce the Israelites were willing to buy. We know this from verse 29 in our chapter.
Chizkuni
ונעבור מאת אחינו, “we passed by our brethren, etc.” they did so by turning northward as they had been commanded in verse 3. Their point of departure was Ovot. This is why there is a most unusual end of paragraph mark (letter ס plus two blank spaces in our chumashim, in the middle of a sentence.)
Rabbeinu Bahya
ונעבור מאת אחינו בני עשו היושבים בשעיר מדרך הערבה מאילת ומעציון גבר, “we moved on away from our kinsmen the descendants of Esau, who dwell in Seir; from the way to the Aravah, from Eylat and from Etzyon-gever.” We turned away from (ערבה) from the paths of the Lord and Torah; this is why the Edomites were not given to us to conquer at this time (a Midrash found in Lieberman’s edition of Devarim Rabbah, not the standard printed text) [The implication of the words עציון גבר in this Midrash is that instead of honoring the נעשה ונשמע the Israelites had pledged at Sinai, they regressed to man-made counsel, the result being a reduced-size Eretz Yisrael. Ed.]
And Hashem said to me: "Be not at enmity with Moab, neither contend with them in battle; for I will not give you of his land for a possession; because I have given Ar to the children of Lot for a possession.—
verse value 6327 — יְהֹוָ֜ה = 26 (Hashem)
Insights
Verse structure: 18 words, 76 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "in·them" (בָּ֖ם, 2 letters) and the longest is "and·not·provoke" (וְאַל־תִּתְגָּ֥ר, 7 letters). Words sharing gematria 515: possession, possession. 3 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "not·harass" (אַל־תָּ֙צַר֙), "Moab" (אֶת־מוֹאָ֔ב), "land" (מֵֽאַרְצוֹ֙). The root כי appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "land" (root ארץ, 193x in Deuteronomy); "not·I·will·give" (root נתן, 176x in Deuteronomy). First appearance of the root צור ("not·harass") in Deuteronomy. First appearance of the root לך ("to·you") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'battle', dividing the verse into phrases of 8 and 10 words.
Onkelos
And Hashem said to me: Do not besiege Moab and do not provoke them to wage war against them, for I will not give you any of their land as an inheritance, for to the children of Lot I have given Lachayat as an inheritance.
Rashi
ואל תתגר בם וגו׳ AND DO NOT CONTEND WITH THEM [IN WAR] — As regards Moab He forbade them (the Israelites) only war against them, but they may frighten them, appearing before them when equipped for war; therefore it is written, (Numbers 22:3) "And Moab was afraid because of the people", because they took plunder and loot from them. But about the children of Ammon it is said, (v. 19) “Do not contend with them" — no provocation of any kind, — as a reward for the modesty shown by their ancestress, Lot's younger daughter, who did not publicly divulge regarding her father's conduct, as his elder daughter did, who called her son's name “Moab" (i.e. born of the father) (Bava Kamma 38b; see Rashi on Genesis 19:37). ער is the name of the district.
Ibn Ezra
"I have given Ar" — [that is, Ar of] Moab. It is possible that Sihon had taken it and it eventually reverted to Moab.
Chizkuni
ויאמר ה' אלי: אל תצא את מואב, “the Lord said to me: do not harass Moav!” He addressed me in the singular mode, but meant for this commandment to include the whole nation. The reason for this command was because Moses was going to be buried in the territory of Moav. G-d issued instructions not to harass in one way or another, three nations, Seir, Edom, and Moav. Their territories were not to be violated. (B’chor shor) We know that the territory of Seir was not to be violated as this nation was also known by the name of Chivi, as mentioned in Genesis 36,2: אהליבמה בת ענה בת צבעון החוי. One could argue that this Chivi was one of the seven nations that G-d had promised to the Israelites. In order to forestall such claim, the Torah added in our chapter in verse 12: that the Chorim used to dwell in that region originally, but they had been supplanted by the descendants of Esau who had wiped out that population just as the Israelites wiped out the Canaanite nations when they received the Holy Land fromG-d. We are to realise that basically that land belonged to the Chorim. They were not part of the seven Canaanite tribes. The reason they were called חוי, as explained in the Talmud tractate Shabbat folio 85, is that the original inhabitants the Chori, were able through their sense of smell to determine which kind of soil was most suitable to plant what kind of crop on. The Chivi, on the other hand, were able to taste the soil and determine what to grow on that particular soil. Moav, their land had originally been called the land of the Refaim, (Verse 11) and it is possible that it had been given to Avraham as stated in Genesis 15,20, so that the Israelites had a certain right to claim it as their ancestral land. The Moabites used to call the previous inhabitants of that land: Eymim. Apparently, that was their original name, and they were not identical with the Refaim given to Avraham, so that the Israelites had absolutely no prior claim to that land. Ammon. The land occupied by the Ammonites were also part of the Refaim, (verse 20) In order that no one should be able to claim it as belonging to or designated for Israel, Moses tells us what the names of the original inhabitants used to be, such as Zamzumim. They are not to be confused with the Refaim given to Avraham. A different approach: The Israelites were specifically warned not to enter into any hostilities with these three nations, although they had been included in G-d’s promise to Avraham’s descendants in chapter 15 in the Book of Genesis. The peoples referred to as: Keyni, K’nizi, and Kadmoni, are simply different names for the people more commonly known as: Ammon, Moav and Edom. By using the expression: ונשמרתם מאד, “be extremely careful no to, etc.,” Moses impresses the seriousness of the sin to contravene this warning. The Israelites did not need to be warned concerning any other nations in that region, as they had never for a moment entertained any hostile designs against them, their lands not having been promised to Avraham. Rashi comments that the promise to Avraham of the lands of the last three nations mentioned in the covenant between the pieces in Genesis chapter 15, was not meant to be fulfilled until the coming of the Messiah. נתתי את ער ירושה, “for I have given it to the descendants of Lot as an ancestral land.”
Daat Zkenim
אל תצר את מואב, “do not harass Moav.” G–d had to warn the Israelites not to harass Amon, Moav and Seir, as they thought that they were legally entitled to inherit the lands of those nations. Seir appears under the heading of Chivvi in numerous places, and it was one of the tribes that G–d had told Avraham in Genesis chapter 15 that his descendants would inherit. This is why the Torah wrote in verse 12 of our chapter that originally the lands occupied at that time were inhabited by a tribe known as Chorim, and that the Edomites, i.e. Seir, had dispossessed the original owners, and did not occupy it legally, so that it was not included in what G–d had spoken about to Avraham in Genesis chapter 15. The ”Chivvi” was not a separate nation among the seventy nations that we read about after G–d destroyed the Tower and mixed up the languages, but a sub-species, such as there were five such among the Midianites, each with a king of their own. Also Ammon and Moav occupied land previously owned by the Re-faim,”(verse 11) so that although the soil was part of what is known to us as “Palestine,” that section was not included in what G–d had promised to Avraham as lands his descendants would inherit in chapter 15. The Moabites themselves had referred to these people as Eymim, i.e. not ethnically part of them. Some of these “names,” were merely acquired names describing how others related to them, i.e. Eymim” are people that inspire Eymah, fear, in those who encounter them. Most of these “nations” were extraordinarily powerful human specimens not only physically but also mentally. This is why they were compared to Anakim, “giants.” G–d did not have to warn the Israelites not to harass the Canaanite tribes who dwelt on their original land, not having engaged in wars of expansion.
The Emim dwelt in it formerly, a people great, and many, and tall, as the Anakim;
verse value 1528
Insights
Verse structure: 9 words, 34 letters. The shortest word is "in·it" (בָ֑הּ, 2 letters) and the longest is "Anakites" (כָּעֲנָקִֽים, 6 letters). 1 word in this verse appears nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "Emim" (הָאֵמִ֥ים). 9 unique roots are used. Frequent roots: "formerly" (root פנים, 127x in Deuteronomy); "people" (root עם, 123x in Deuteronomy); "they·dwelt" (root ישב, 46x in Deuteronomy). First appearance of the root בה ("in·it") in Deuteronomy. First appearance of the root ענקי ("Anakites") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'in·it', dividing the verse into phrases of 4 and 5 words. Full calculation: הָאֵמִ֥ים [Emim] (96) + לְפָנִ֖ים [formerly] (210) + יָ֣שְׁבוּ [they·dwelt] (318) + בָ֑הּ [in·it] (7) + עַ֣ם [people] (110) + גָּד֥וֹל [great] (43) + וְרַ֛ב [and·numerous] (208) + וָרָ֖ם [and·tall] (246) + כָּעֲנָקִֽים [Anakites] (290) = 1528.
Onkelos
The Eimtanei dwelt in it formerly — a great, numerous, and mighty people, like the mighty men.
Rashi
האמים לפנים וגו׳ THE EMIM [ABODE THERE] FORMERLY — You might think that this is the land of the Rephaim which I gave (promised) to Abraham (Genesis 15:20), because the Emim who are Rephaim, dwelt there formerly (and they are one of the seven clans whose land you were to possess), but this is not that land, because those Rephaim I drove out from before the children of Lot and settled these in their stead (cf. Rashi on 3:13).
Ramban
THE EMIM ABODE THEREIN FORMERLY etc. “You [Moses] might think that this is the land of the Rephaim which I gave to Abraham because the Emim, who are Rephaim, dwelled there formerly, but this [the land of the Moabites] is not the land [that I promised to Abraham], because I drove out those Rephaim from before the children of Lot and settled them in place of the Rephaim. Those Emim were considered Rephaim, like Anakim (giants) who are called Rephaim [from the root raphoh — weak] because the hands of everyone who sees them become ‘weak.’ Emim [from the root eimah — fear] are so called because their ‘dread’ lays upon people.” This is Rashi’s language. And similarly he wrote [further, in connection with the land of Ammon of which Scripture states], That also is accounted a land of Rephaim: “because the Rephaim dwelled there formerly, but that [land] is not what I gave to Abraham.”But I wonder at the words of the Rabbi! Why should Scripture explain to us concerning the land of Ammon and Moab that it is not the land of Rephaim which He gave to Abraham? Was it to state that it was not due to Israel and was not part of the land which G-d swore to their fathers to give them? [That could not be the reason! On the contrary,] Scripture states only, because I have given it unto the children of Lot for a possession meaning that, although it was part of Abraham’s inheritance, the Holy One, blessed be He, gave it to the children of Lot for Abraham’s sake. As Rashi himself wrote: “[The lands of] two nations [from among the ten nations originally given to Abraham — Genesis 15:19-21], I gave to the children of Lot [Ammon and Moab] as a reward because Lot went with Abraham to Egypt and kept silent concerning what Abraham said about his wife, ‘she is my sister.’” Moreover, the Rabbi himself wrote with reference to Esau: “[The lands of] ten nations I gave to Abraham. Seven of them will be yours. [Concerning the lands of] the Kenite, and the Kenizzite, and the Kadmonite — which are Ammon and Moab, and Mount Seir — one [i.e., Mount Seir] belongs to Esau, and two of them to the children of Lot.” And if so, the lands of Ammon and Moab, and Mount Seir were certainly of the inheritance of Abraham; why then did the Holy One, blessed be He, say to Moses that he should not think that this [land of Ammon and Moab] is the land of Rephaim which was given to Abraham? What difference is there between [the lands of] the Kenite, and the Kenizzite, and the Kadmonite [which were promised to Abraham but given to the children of Lot and Esau], and [the land of] the Rephaim [which was also promised to Abraham]? Moreover, the expression Rephaim dwelled there ‘l’phanim’ (of old) indicates that it belongs to them because they dwelled there before anyone else, as in the verse ‘l’phanim’ (of old) Thou didst lay the foundation of the earth [thus raising another question on Rashi’s assertion: If the Rephaim lived there “of old,” why was this land given to the children of Lot]?But the interpret...
Ibn Ezra
"The Emim" — I have already explained this. Scripture relates that Moab took Ar from the Emim.
Sforno
האימים לפנים, seeing that the descendants of Lot had no legal claim to inherit anything from Avraham at all, G’d announced that He had given them ancestral land just as He had done to the descendants of Esau who were descended from Avraham in a straight line. G’d testifies that both the Ammonites and the Moabites came to possess what they owned contrary to accepted norms.
Tur HaArokh
האמים לפנים ישבו בה, “in former times the Eymim lived there.” According to Rashi the point Moses is making here is that contrary to a common belief that the land of the Moabites is the land that G’d had promised to Avraham in Genesis chapter 15, where these Eymim had been described as the Refa-im, this is not so, and the Refa-im that lived in the land at that time had not been the original Refa-im, hence the land you knew as being populated by “Refa-im” was not the land promised b G’d to Avraham; therefore dispossessing the Moabites would not be conquering land promised to you by Hashem. The name “Refa-im” applied to the people disposed by the Moabites was a “borrowed” name, seeing that this people were of similarly gigantic stature as the original Rrefa-im, G’d had driven them out on account of Lot’s children. Nachmanides has problems with Rashi’s interpretation, asking why he should interpret our verse as referring to lands of the Moabites and Ammonites, lands which were never intended for the Israelites, lands which were not identical with the land of the Refa-im promised to the descendants of Avraham. Rashi himself has explained that two of the three mentioned in the covenant between the pieces in Genesis 15,19 the קיני, קניזי, קדמוני are tribes whose lands are not again mentioned in promises to the other patriarchs, two of which lands were reserved for the descendants of Lot, although they had been promised to Avraham’s descendants, (verse 19) in recognition of Lots’ not revealing to Pharaoh that Sarai was Avraham’s wife, [so that in a manner of speaking, Avraham had ceded this land as reward to Lot., pending the coming of the Messiah. The third of these tribal lands was reserved for Esau’s descendants, i.e. Edom, also to be eventually part of Israel, after he coming of the Messiah. Nachmanides’ point is that from a geo-historical perspective, why would the Torah bother to tell us about these territorial changes and not about others unless they were linked to the fortunes of the Jewish people and deliberately engineered by G’d? Ed.] He concludes that the correct interpretation of our verse (s) is the exact reverse of what Rashi has written, and that the Torah had reason to write these lines in order that we should not wonder about G’d being so insistent that we not harass either the Moabites or the Ammonites, in view of the fact that their lands had already been promised to our patriarch Avraham? If G’d had not had reason to give these lands to the descendants of Lot in the meantime, the present decree and caution would indeed have been difficult to comprehend. Proof that this is so is the very fact that the original inhabitants of those lands were such powerful human beings that unless G’d had specifically wanted it, the Ammonites and Moabites would never have been able to dispossess them. Seeing that this is so, now was not yet the time for the Israelites to grab these lands.
these also are accounted Rephaim, as the Anakim; but the Moabites call them Emim.
verse value 1660
Insights
Verse structure: 8 words, 39 letters. The shortest word is "to·them" (לָהֶ֖ם, 3 letters) and the longest is "the·Moabites" (וְהַמֹּ֣אָבִ֔ים, 7 letters). 4 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "they·are·counted" (יֵחָשְׁב֥וּ), "also·they" (אַף־הֵ֖ם), "the·Moabites" (וְהַמֹּ֣אָבִ֔ים). 8 unique roots are used. Frequent roots: "they·call" (root קרא, 28x in Deuteronomy). First appearance of the root רפא ("Rephaim") in Deuteronomy. First appearance of the root אף ("also·they") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'Anakites', dividing the verse into phrases of 4 and 4 words. Full calculation: רְפָאִ֛ים [Rephaim] (331) + יֵחָשְׁב֥וּ [they·are·counted] (326) + אַף־הֵ֖ם [also·they] (126) + כָּעֲנָקִ֑ים [Anakites] (290) + וְהַמֹּ֣אָבִ֔ים [the·Moabites] (104) + יִקְרְא֥וּ [they·call] (317) + לָהֶ֖ם [to·them] (75) + אֵמִֽים [Emim] (91) = 1660.
Onkelos
They too were reckoned among the mighty men, like the mighty men; and the Moabites call them Eimtanei.
Rashi
רפאים יחשבו וגו׳ THEY [ALSO] ARE ACCOUNTED REPHAIM, [AS THE ANAKIM] — As Rephaim are those Emim accounted, even as the Anakim — who are also termed Rephaim because the hands of everyone who beheld them became weak (רפה) (cf. Genesis Rabbah 26:7). אמים — so called because the dread (אימה) of them lay upon the people. — So, too, (v. 12) the Horim dwelt formerly in Seir and I gave them over unto the children of Esau. (Genesis Rabbah 26:7)
Ibn Ezra
"Rephaim" — I have already explained this.
Or HaChaim
רפאים יחשבו, these are accounted as Rephaim, etc. Why did the Torah consider it necessary to tell us that these people were considered Rephaim (as of gigantic proportions)? I believe that the fact that amongst the ten nations whose lands G'd had promised to give to Abraham's descendants in Genesis 15,20 the Rephaim are mentioned, the Torah wanted to inform us that Or which G'd gave to the descendants of Lot as an inheritance was identical with the Rephaim mentioned by G'd in Genesis. This is why Moses added: "the Eymim used to live there in previous times;" the "previous times" mentioned by Moses was the period prior to G'd's promise to Abraham, at the covenant between the pieces in Genesis chapter 15. Moses reminded the people that the merit of Abraham will stand by them.
Chizkuni
רפאים יחשבו אף הם כענקים, “the Refaim were also considered as part of a race of giants.” They were considered as such not because of their height, but because of their physical strength. That they were not truly giants is clear from the fact that the Moabites called them Eymim. This was the name by which most people called them.
Rabbeinu Bahya
רפאים יחשבו אף הם כענקים, “the Rephaim were also considered as similar to giants.” According to Rashi, Moses says to the Israelites: “you thought that this is the land of the Rephaim which I have allocated to Avraham, seeing that the Eymim who are identical with the Rephaim used to live there. However, this is not correct; the territory of those Rephaim I have allocated to the descendants of Lot and I have made the descendants of Lot settle there. The reason that these Rephaim were considered as identical with the Eymim, fear-inspiring like the giants was that although they themselves were not giants, they nonetheless succeeded in making everyone afraid of them as if they had been giants. We find a similar construction in verse 12: ובשעיר ישבו החורים, “and the Chorim who had lived in Seir.” This is a reference to the inhabitants of that land before Esau took over that territory allocated to him by G’d.
Tur HaArokh
יחשבו גם הם כענקים, ”they too were considered as equivalent to the giants.” This is the reason why mention is made of that fact in this context.
And in Seir dwelt the Horites formerly, but the children of Esau succeeded them; and they destroyed them from before them, and dwelt in their stead; as Israel did to the land of his inheritance, which Hashem gave to them.—
verse value 7978 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 19 words, 90 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "Esau" (עֵשָׂ֣ו, 3 letters) and the longest is "and·they·destroyed·them" (וַיַּשְׁמִידוּם֙, 8 letters). 6 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "Seir" (וּבְשֵׂעִ֞יר), "the·Horites" (הַחֹרִים֮), "they·dispossessed·them" (יִֽירָשׁ֗וּם). The root ישב appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "just·as" (root אשר, 466x in Deuteronomy); "land" (root ארץ, 193x in Deuteronomy). First appearance of the root חרי ("the·Horites") in Deuteronomy. First appearance of the root תחת ("in·their·place") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'in·their·place', dividing the verse into phrases of 11 and 8 words.
Onkelos
And in Seir the Horites dwelt formerly, and the children of Esau drove them out and destroyed them from before them, and dwelt in their place — just as Israel did to the land of his inheritance, which Hashem gave to them.
Rashi
יירשום — This is a present tense form of the verb; it is as much as to say, I gave them power that they might go on driving them out continuously.
Ibn Ezra
"The Horites" — these are the children of Seir the Horite.
Sforno
וישמידום. Esau and Moav destroyed more land and people than they needed for themselves. They did so in order to wipe out all the former people residing there so that they could not one day avenge their defeat. This was a totally unjustifiable genocide. Neither Esau nor Moav populated all the land under their control The area known as Har Seir bordered on areas formerly belonging to Moav and was unpopulated by any members of the tribe of Esau. The same was true on the other side of that boundary; it was not populated by any Moabites. This is why Moses is speaking of G’d having told him that although this was in effect “no-man’s land,” the Israelites were not even to traverse this region, as, nominally, it belonged to either the descendants of Lot or those of Esau. כאשר עשה ישראל, a reference to the time when the Torah was committed to writing when the lands of Sichon and Og had already been captured. Those two kings had been most powerful; nonetheless, they had been vanquished within a very short space of time, contrary to accepted norms. This all showed that G’d had given these lands to the Israelites.
Chizkuni
כאשר עשה ישראל, “just as the Israelites did to the land which became their ancestral heritage.” Moses is speaking of the land settled by the tribes of Reuven, Gad., and half the tribe of Menashe.
Tur HaArokh
ובשעיר ישבו החורים, “and the Chorim used to live in the region of Se-ir.” The same considerations that are responsible for the Israelites not being allowed to make war or even harass the Moabites, (although their lands were on their route to the Holy Land, even) also are the ones why they must not at this time encroach on the land of Edom. That land had at one time been the land of the Chorites, who were identical with the tribe Chivi, mentioned in chapter 15 of Genesis above. Esau, Avraham’s grandson, had received it as a sort of dowry when he married the great-grand-daughter daughter of Tzivon, a prominent Canaanite belonging to that tribe. (Genesis 36,2) Tzivon, as mentioned there, was a son of the original Se-ir. It is possible that the reason why the Torah refers to that tribe as Chivi, was because in that neighbourhood there was a type of snake by that name that the people had to be on guard against. Various types of snakes including one by that name are referred to in Isaiah 11,8 where the lair חור of certain types of snakes such as פתן is mentioned. Compare especially Genesis 49,17 נחש עלי דרך. It is not unusual, historically, to find that names of certain places, landmarks and such, reflect a past association with some animal. Certain letters underwent repositioning when such places or animals were named. What was known as חוי may have been changed to חורי, so that the tribe known as חורי in the days of Avraham may have become the חווי in the days of his grandson Eau, or vice versa. During Avraham’s time these people lived in what later became known as Se-ir. It was most certainly something miraculous that the relatively few descendants of Esau should have dispossessed a far more numerous and well entrenched tribe. Moses may have referred to all these details to underline that possession of the descendants of Esau, Edom had been divinely assisted when settling in that region. It would not do to attack them, the time was not ripe for this in G’d’s timetable. G’d would retaliate against people who deprive others of their homeland unless instructed by Him to do so. He does likewise to nations who dispossess Israel of its ancestral heritage without having been bidden by Him to do so. This may be why Moses says כאשר עשה ישראל meaning as “Israel is going to do to Esau,” i.e. in the future, seeing that up until then Israel had not done any of this. [When G’d has promised, He will keep His promise, so that the promise by G’d that Israel would dispossess the Canaanites is described as fact rather than mere hope or even expectation. Ed.] Moses makes similar reference to the land of the Ammonites...
Now rise up, and get you over the brook Zered." And we went over the brook Zered.
verse value 2723
Insights
Verse structure: 9 words, 35 letters. The shortest word is "now" (עַתָּ֗ה, 3 letters) and the longest is "and·cross" (וְעִבְר֥וּ, 5 letters). Words sharing gematria 489: wadi, wadi. 1 word in this verse appears nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "arise" (קֻ֛מוּ). The root עבר appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·cross" (root עבר, 60x in Deuteronomy); "arise" (root קום, 35x in Deuteronomy); "wadi" (root נחל, 32x in Deuteronomy). First appearance of the root עתה ("now") in Deuteronomy. First appearance of the root קום ("arise") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'Zered', dividing the verse into phrases of 6 and 3 words. Full calculation: עַתָּ֗ה [now] (475) + קֻ֛מוּ [arise] (146) + וְעִבְר֥וּ [and·cross] (284) + לָכֶ֖ם [to] (90) + אֶת־נַ֣חַל [wadi] (489) + זָ֑רֶד [Zered] (211) + וַֽנַּעֲבֹ֖ר [and·we·crossed] (328) + אֶת־נַ֥חַל [wadi] (489) + זָֽרֶד [Zered] (211) = 2723.
Onkelos
"Now, arise and cross the Wadi Zered." And we crossed the Wadi Zered.
Sforno
עתה קומו, seeing that it is forbidden to you to cross territory belonging to either the Moabites or the Edomites, קומו ועברו לכם את נחל זרד, which is outside the territory of either one of these nations. From that point you will be able to advance as far as the Jordan.
And the days in which we came from Kadesh-barnea, until we were come over the brook Zered, were thirty and eight years; until all the generation, even the men of war, were consumed from the midst of the camp, as Hashem swore to them.
verse value 7290 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 21 words, 97 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. Verse gematria: 7290 is divisible by 18, the value of chai ('life'). The shortest word is "until" (עַ֤ד, 2 letters) and the longest is "that·we·walked" (אֲשֶׁר־הָלַ֣כְנוּ, 8 letters). 6 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "the·days" (וְהַיָּמִ֞ים), "that·we·walked" (אֲשֶׁר־הָלַ֣כְנוּ), "that·we·crossed" (אֲשֶׁר־עָבַ֙רְנוּ֙). The root עד appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "that·we·crossed" (root אשר, 466x in Deuteronomy); "the·days" (root יום, 168x in Deuteronomy). First appearance of the root מחנה ("encampment") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'year', dividing the verse into phrases of 11 and 10 words.
Onkelos
And the days that we traveled from Rekam-Gaya until we crossed the Wadi Zered were thirty-eight years — until the entire generation of the men of war had perished from the camp, as Hashem had sworn to them.
Chizkuni
והימים אשר הלכנו מקדש ברנע, “and the number of years it took us to walk from Kadesh Barnea to the Wadi Zered were 38 years.” Not all of these years were spent walking, of course, but the total period including the encampments was 38 years, until the last of the men of military ages at the time of the Exodus had died. The reason why the river Zered is named here is that it was the first of several rivers the Israelites crossed on their march north.
Rashbam
והימים אשר הלכנו מקדש ברנע, from the place from which the spies had been sent out, 38 years had elapsed, seeing that the spies had been sent out in the second year after the Exodus. אנשי המלחמה, the over 20 year old males who were called to do army service when the occasion arose. [There is a note in some manuscript of the author explaining that the letter ה at the beginning of the word המלחמה refers only to the men who had ignored Moses’ warning after the debacle with the spies and had attempted to invade the land of Canaan without Divine support, suffering casualties as detailed in Numbers 14,44. When the general male population over 20 is referred to, the Torah calls them אנשי מלחמה. Ed.]
Moreover the hand of Hashem was against them, to discomfit them from the midst of the camp, until they were consumed.
verse value 1670
Insights
Verse structure: 9 words, 33 letters. The shortest word is "in·them" (בָּ֔ם, 2 letters) and the longest is "hand·Hashem" (יַד־יְהֹוָה֙, 6 letters). 2 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "hand·Hashem" (יַד־יְהֹוָה֙), "to·rout" (לְהֻמָּ֖ם). 9 unique roots are used. Frequent roots: "was" (root היה, 170x in Deuteronomy); "hand·Hashem" (root יד, 83x in Deuteronomy); "from·midst" (root קרב, 57x in Deuteronomy). First appearance of the root תמם ("they·were·finished") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'encampment', dividing the verse into phrases of 7 and 2 words. Full calculation: וְגַ֤ם [also] (49) + יַד־יְהֹוָה֙ [hand·Hashem] (40) + הָ֣יְתָה [was] (420) + בָּ֔ם [in·them] (42) + לְהֻמָּ֖ם [to·rout] (115) + מִקֶּ֣רֶב [from·midst] (342) + הַֽמַּחֲנֶ֑ה [encampment] (108) + עַ֖ד [until] (74) + תֻּמָּֽם [they·were·finished] (480) = 1670.
Onkelos
Moreover, the stroke from before Hashem was upon them to destroy them from the midst of the camp until they were finished.
Rashi
היתה בם [FOR INDEED THE HAND OF THE LORD] WAS AGAINST THEM [TO DESTROY THEM] speedily within a period of forty years, so that they should no longer be the cause for their children to tarry in the wilderness.
Ibn Ezra
"To confound them" [לְהַמָּם] — this is from verbs of the doubled root [פעלי הכפל], in the Qal binyan.
Or HaChaim
וגם יד ה׳ היתה בם, Moreover, the hand of the Lord was against them, etc. Moses meant that not only did the people of that generation suffer death in the desert, but they did not enjoy their sojourn in the desert while it lasted, as we have been told in Bamidbar Rabbah 19,21. The people suffered from a variety of afflictions prior to their deaths. Moses said מקרב המחנה "from the midst of the camp," to indicate that G'd made a clear separation between the people whose death had been decreed and the remainder of the camp. The former were in a constant state of groaning because of their diminution.
So it came to pass, when all the men of war were consumed and dead from among the people,
verse value 2470
Insights
Verse structure: 7 words, 34 letters. Verse gematria: 2470 is divisible by 26, the value of the divine name Hashem. The shortest word is "the·people" (הָעָֽם, 3 letters) and the longest is "as·they·finished" (כַאֲשֶׁר־תַּ֜מּוּ, 7 letters). 1 word in this verse appears nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "as·they·finished" (כַאֲשֶׁר־תַּ֜מּוּ). 7 unique roots are used. Frequent roots: "and·it·was" (root היה, 170x in Deuteronomy); "the·people" (root עם, 123x in Deuteronomy); "all·men·of" (root איש, 85x in Deuteronomy). First appearance of the root מלחמה ("battle") in Deuteronomy. First appearance of the root מות ("to·die") in Deuteronomy. Full calculation: וַיְהִ֨י [and·it·was] (31) + כַאֲשֶׁר־תַּ֜מּוּ [as·they·finished] (967) + כׇּל־אַנְשֵׁ֧י [all·men·of] (411) + הַמִּלְחָמָ֛ה [battle] (128) + לָמ֖וּת [to·die] (476) + מִקֶּ֥רֶב [from·midst] (342) + הָעָֽם [the·people] (115) = 2470.
Onkelos
And it came to pass, when all the men of war had finished dying from among the people,
Rashi
ויהי כאשר תמו וגו׳ וידבר ה' אלי וגו׳ SO IT CAME TO PASS WHEN [ALL THE MEN OF WAR] HAD COME TO AN END … THAT THE LORD SPOKE TO ME etc. — But from when the spies were sent forth until now, the word וידבר is not mentioned in this section, but ויאמר, to teach you that during these entire thirty eight years during which the Israelites were lying under God’s censure, the Divine speech was not directed towards him in an expression of affection, face to face, and with tranquility of mind — to teach you that the Shechinah rests upon the prophets only for Israel’s sake (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 13; Mekhilta; cf. Rashi on Leviticus 1:1 towards end). אנשי המלחמה THE MEN OF WAR — men from twenty years old and upwards, who went to war (cf. Numbers 14:29 and Rashi thereon).
Ibn Ezra
"And it came to pass when they had all perished" — this is connected to [the following] "and Hashem spoke to me," just as [we find] "and it came to pass when Moses had finished writing" (Deut. 31:24), and likewise "and it came to pass on the day Hashem spoke" — and there are many [instances] like this. The meaning is: when they had all perished, Hashem told [Moses] that we should cross the border of Ar.
Chizkuni
ויהי כאשר תמו, “it was when they completed;” the reason why they did not cross into the land of Canaan at once was out of respect for Moses for whom it had been decreed that he could not enter the Holy Land, and it would have been painful for him to see his people crossing while he had to remain behind. כל אנשי המלחמה, “all the fighting men;” this refers to the ones who had begun to fight against Moses’ wish after the debacle of the spies. (Numbers 14,44)
Rabbeinu Bahya
ויהי כאשר תמו כל אנשי המלחמה למות ...וידבר ה' אלי לאמור, “It was after all the arms-bearing men had finished dying, the Lord spoke to me, etc.” According to the plain meaning of text Moses is telling the people that as soon as the Israelites had become aware that all the men who had been 20 years old at the Exodus had died, G’d communicated once more with Moses and commanded the people to march past the territory of Moav. According to our sages in Taanit 30 G’d had not spoken (individually) with Moses since the time the spies had died and the generation of the adults who had been redeemed from Egypt had been condemned to die in the desert. This proved that Moses’ elevated position was entirely due to the people he represented. When these people were in disgrace, Moses was made to feel this. This condition remained static for 38 years until the 15th of Av of the fortieth year. This day became a day of great rejoicing as the fact that G’d commenced His dialogue with Moses indicated that the people were once again in a state of grace. It was also a special day for Moses personally as it signaled the return of his prophetic powers. The reason that the prophetic powers did not already return to Moses on the 10th of Av, i.e. precisely after the anniversary of the debacle with the spies, was because at that time, in the second year when the decree against the people had been promulgated, Moses observed 7 days of mourning for the decree, a period when he would not have been the recipient of prophetic insights, seeing that a state of joy is required for a person to possess such powers. Now, on the 15th of the month of Av, both Moses and the people could rejoice simultaneously. If you will peruse the text of the Torah starting with the debacle of the spies’ mission, you will not find that G’d addressed Moses, i.e. the words וידבר ה' אל משה. You will only find ויאמר ה' אל משה, i.e. a level of communication reserved for prophets of lesser stature, people who receive an “indistinct message,” the kind G’d referred to when He rebuked Miriam and Aaron in Numbers 12,6 (compare Baba Batra 121). This will also help you understand Jeremiah 1,6 who had said to G’d: “here I am only a lad, and I do not know how to speak, דבר.” He did not mean that he had a speech impediment, but that due to his low level of prophetic insight he could not communicate his message with the appropriate degree of clarity. He alluded to this by adding the word אהה before saying א-ד-נ-י אלוקים, The fact that G’d communicated with Jeremiah on the lower level of prophecy is confirmed by verse 7 in that chapter, i.e. ויאמר ה' אלי. [Incidentally, seeing that in Korach, etc. we do find the formula of וידבר ה' אל משה, this may be proof that the uprising of Korach had occurred prior to the debacle with the spies. This editor has always felt that Korach’s bid for power made little sense seeing that all the people who joined him were bound to perish in the desert, ignominiously, so why risk your life for such positions? Ed.].
Kli Yakar
“And it came to pass, when they were consumed etc., and the Lord spoke to me.” Rashi explains: “From the sending of the spies, God’s dibbur [speech] did not commune with me, [but God talked with Moses in other modalities such as amirah [saying]].” Here, commentators raise a difficulty: doesn’t the gentle expression “amirah” [saying] indicate more affection than the term “dibur” [speaking], which indicates harshness?I say this actually proves the point, because every harsh speech [dibur] is reproof and instruction, like These are the words, since they are words of reproof, etc. Therefore, there is more affection in them, for whom the Lord loves, He rebukes (Proverbs 3:12). This is as opposed to gentle speech [amirah], which contains no instruction and therefore doesn’t have as much affection. For when they speak of harsh and gentle language in terms of “dibur” and “amirah,” this refers to the inherent nature of the matter itself — whether it contains mercy or judgment — but not from the perspective of the recipient. Because when a lover desires the beloved and wants the impression of the speech to be firmly established so it will not depart from him, he speaks harshly. The thundering voices and lightning of the giving of the Torah prove this, as it is said so that the fear of God may be before you, that you sin not (Exodus 20:17). But when the love is not so intense, he speaks with weak language and gentle words, and their impression is not as firmly established.
Verse structure: 4 words, 16 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "to·me" (אֵלַ֥י, 3 letters) and the longest is "and·he·spoke" (וַיְדַבֵּ֥ר, 5 letters). 4 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "and·he·spoke" (root דבר, 170x in Deuteronomy); "to·say" (root אמר, 144x in Deuteronomy). Full calculation: וַיְדַבֵּ֥ר [and·he·spoke] (222) + יְהֹוָ֖ה [Hashem] (26) + אֵלַ֥י [to·me] (41) + לֵאמֹֽר [to·say] (271) = 560.
Onkelos
that Hashem spoke to me, saying:
Chizkuni
וידבר ה' אלי, “the Lord spoke to me;” Rashi comments here that since the debacle with the spies G-d had not been reported as speaking to Moses, in the mode of dibbur, which signifies fondness for the person addressed. This line proves that the Jewish people were in disgrace during the entire thirty eight years since then, and if G-d had communicated such a communication is described as amirah as opposed to dibbur. The former is a reference to a very brief and succinct communication. During all these years,G-d communicated with Moses not on the “face to face basis,” while he was awake, but by nocturnal images.
"You are this day to pass over the border of Moab, even Ar;
verse value 1901
Insights
Verse structure: 6 words, 24 letters. The shortest word is "you" (אַתָּ֨ה, 3 letters) and the longest is "boundary" (אֶת־גְּב֥וּל, 6 letters). 6 unique roots are used. Frequent roots: "day" (root יום, 168x in Deuteronomy); "you" (root אתה, 65x in Deuteronomy); "crossing" (root עבר, 60x in Deuteronomy). First appearance of the root עור ("Ar") in Deuteronomy. Full calculation: אַתָּ֨ה [you] (406) + עֹבֵ֥ר [crossing] (272) + הַיּ֛וֹם [day] (61) + אֶת־גְּב֥וּל [boundary] (442) + מוֹאָ֖ב [Moab] (49) + אֶת־עָֽר [Ar] (671) = 1901.
Onkelos
"You are about to cross today the border of Moab, toward Lachayat."
Rashi
אתה עבר היום את גבול מואב … וקרבת מול בני עמון THOU ART TO PASS THIS DAY THE BOUNDARY OF MOAB … AND THOU WILT APPROACH OPPOSITE THE CHILDREN OF AMMON — from here we see that the land of Ammon was on the north [of Moab].
and when you come nigh over against the children of Ammon, harass them not, nor contend with them; for I will not give you of the land of the children of Ammon for a possession; because I have given it to the children of Lot for a possession.—
verse value 6038
Insights
Verse structure: 17 words, 72 letters. The shortest word is "in·them" (בָּ֑ם, 2 letters) and the longest is "and·do·not·provoke" (וְאַל־תִּתְגָּ֣ר, 7 letters). Words sharing gematria 515: possession, possession. 3 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "and·you·shall·approach" (וְקָרַבְתָּ֗), "do·not·harass·them" (אַל־תְּצֻרֵ֖ם), "I·gave·it" (נְתַתִּ֥יהָ). The root בן appears 2 times in this verse. 12 unique roots are used. Frequent roots: "land" (root ארץ, 193x in Deuteronomy); "I·shall·not·give" (root נתן, 176x in Deuteronomy); "for" (root כי, 164x in Deuteronomy). First appearance of the root עמון ("Ammon") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'in·them', dividing the verse into phrases of 7 and 10 words.
Onkelos
"And you will draw near opposite the children of Ammon; do not besiege them and do not provoke them to wage war against them, for I will not give you any of the land of the children of Ammon as an inheritance, for to the children of Lot I have given it as an inheritance."
Ibn Ezra
"And you will approach opposite the children of Ammon" — the meaning is: as you draw near to them. "Do not distress them" — from verbs of the doubled root. "And do not provoke them" — from the Hitpa'el binyan of lamed-heh roots.
Chizkuni
וקרבת מול בני עמון, “when you come near to being opposite the Bney Ammon;” actually they did not get to the boundary of the Bney Ammon, as their lands were to the east of both the kingdoms of Sichon and Og, king of Bashan.
Kli Yakar
Do not harass them or provoke them. It does not say here “do not provoke them to war” as it says above regarding Moab, because mere provocation without war was not forbidden regarding Moab, but for Ammon even simple provocation without war was forbidden. This is because Moab hired Balaam against Israel, and we do not find that Ammon had any part in this. Even though his actions did not succeed, nevertheless it caused distress to Israel. Furthermore, Moab also had a part in the sexual immorality, and we do not find this among the children of Ammon, even though by not greeting them with bread and water they did cause them to engage in immorality as explained above in Parashat Pinchas (Numbers 25:17). Nevertheless, we do not find that they made their daughters promiscuous. Perhaps this traces back to their roots, because even in the incident with Lot’s daughters, their mother was somewhat modest.
Rashbam
כי לבני לוט, on account of his having been Avraham’s nephew.
That also is accounted a land of Rephaim: Rephaim dwelt in it formerly; but the Ammonites call them Zamzummim,
verse value 3048
Insights
Verse structure: 10 words, 54 letters. The shortest word is "to·them" (לָהֶ֖ם, 3 letters) and the longest is "land·of·Rephaim" (אֶֽרֶץ־רְפָאִ֥ים, 8 letters). 6 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "land·of·Rephaim" (אֶֽרֶץ־רְפָאִ֥ים), "it·is·reckoned" (תֵּחָשֵׁ֖ב), "even·it" (אַף־הִ֑וא). 10 unique roots are used. Frequent roots: "land·of·Rephaim" (root ארץ, 193x in Deuteronomy); "formerly" (root פנים, 127x in Deuteronomy); "even·it" (root הוא, 113x in Deuteronomy). First appearance of the root רפאים ("Rephaim") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'even·it', dividing the verse into phrases of 3 and 7 words. Full calculation: אֶֽרֶץ־רְפָאִ֥ים [land·of·Rephaim] (622) + תֵּחָשֵׁ֖ב [it·is·reckoned] (710) + אַף־הִ֑וא [even·it] (93) + רְפָאִ֤ים [Rephaim] (331) + יָֽשְׁבוּ־בָהּ֙ [they·dwelt·in·it] (325) + לְפָנִ֔ים [formerly] (210) + וְהָֽעַמֹּנִ֔ים [and·the·Ammonites] (221) + יִקְרְא֥וּ [they·call] (317) + לָהֶ֖ם [to·them] (75) + זַמְזֻמִּֽים [Zamzummim] (144) = 3048.
Onkelos
That too is reckoned a land of mighty men; mighty men dwelt in it formerly, and the Ammonites call them Chushbanei.
Rashi
ארץ רפאים תחשב IT (AMMON) ALSO WAS ACCOUNTED A LAND OF REPHAIM. — It also is accounted a land of Rephaim because the Rephaim formerly dwelt in it, but yet it is not that land which I gave to Abraham.
Ramban
TEICHASHEIV’ (ACCOUNTED). The land of Ammon, too, is considered part of the land of Rephaim; in other words, it is included within it. Similarly, from the Shihor, which is before Egypt, even unto the border of Ekron northward ‘teichasheiv’ (is accounted) to the Canaanites. So also, the sons of Rimmon the Beerothite, of the children of Benjamin; for Beeroth also ‘teichasheiv’ (is accounted) to Benjamin. It is possible that such is also the meaning of the expression written above [with reference to Moab], these also are ‘yeichashvu’ Rephaim, Scripture stating that the Emim who formerly dwelled there are also “accounted” Rephaim since they were part of them, and they were as the Anakim, and therefore they [the Moabites] called them ‘Emim’ [because their “dread,” like that of the Anakim (giants) lay upon the people]. This is the correct interpretation. Thus the land of Rephaim was very large, and from it, Moab and Ammon took their lands. The balance remained for the Rephaim themselves, for Og, who dwelled in Ashtaroth, was of them, as is stated, and they smote the Rephaim in Ashteroth-karnaim. And in the Book of Joshua it is written, and cut down a space for thyself there in the land of the Perizzites and of the Rephaim. Therefore, Scripture says of the border of Moab and Ammon that it is “accounted to the Rephaim,” [still calling them “Rephaim,” the name by which they were originally known]. The Moabites and the Ammonites were the ones that changed [the name of the Rephaim] to other names: [the Moabites calling them] Emim and [the Ammonites calling them] Zamzummim.
Ibn Ezra
"Zamzummim" — a word properly formed according to the rules of the Holy Tongue, like [the word] "Ahashdarpenim."
Sforno
ארץ רפאים תחשב אף היא, there can be no question that the Ammonites had no legal right to dispossess these people; the only reason why they succeeded in doing so was because it was G’d’s will.
Or HaChaim
ארץ רפאים תחשב אף היא, it is also considered the land of the Rephaim, etc. Rashi says that the reason this land was called the land of the Rephaim was that the Rephaim used to live there at one time; however, this is not the land of the Rephaim G'd had promised to Abraham at the time. I cannot see what forces Rashi to arrive at this conclusion. Where did G'd ever say that these Rephaim were not included in the ones whose land G'd promised to Abraham? On the contrary, whenever Rephaim are mentioned it includes all the people known as Rephaim. I have seen that Rashi supports his theory by saying that his source is the wording of verse ההוא יקרא ארץ רפאים (Deut.3,13). The fact that the Torah stresses there "this is the land called the land of the Rephaim," suggests that only that part of the Bashan was the land G'd had promised to Abraham under the heading of "the land of the Rephaim." The extra word ההוא means that any other land in which the Rephaim lived at different times was not considered as "their land" (compare Rashi in Chulin 60). I am not persuaded by this proof. Why do we have to assume that the word ההוא in Deut 3,13 is meant to exclude other lands occupied by the people known as the Rephaim? Maybe the word is only meant to exclude the district called Argov seeing it is not called "land of the Rephaim?" Logic would dictate that the word ההוא is meant to indicate precisely what the Torah refers to, not something the Torah wants to exclude. After the Torah had told us that the Rephaim used to live in the land occcupied by the Bney Ammon and the Moabites (the descendants of Lot) at that time, the Torah mentions that these lands were really included in what G'd had promised to Abraham at the time. Furthermore, the word ההוא was not intended to restrict except to tell us that at the time Moses spoke these lands were no longer popularly known as the lands of the Rephaim but as the lands of Sichon and Og rather than as the lands of Bney Ammon and Moav. In fact, even at the time when G'd made the promise to Abraham these cities were not known as lands of the Rephaim as G'd had temporarily designated these cities as the inheritance of the descendants of Lot. Rashi (2,5) himself explains that Abraham who had been promised these lands by G'd, turned them over to Lot (temporarily) who went to Egypt with him becaus he did not reveal the secret of the husband-wife relationship between Abraham and Sarah. When we keep these points in mind we can understand why the Torah writes יקרא when speaking of the lands of Sichon and Og, whereas when speaking of the lands of the Rephaim the Torah wrote יחשב. Seeing the whole Jewish people remembered that Sichon and Og had lived in those lands the expression יקרא, "is called" (3,13) was quite appropriate. On the other hand, when the Torah speaks of lands whom no one remembered as having been populated by the Rephaim of old, the term תחשב "was considered" (2,19), is more appropriate. I am convinced that whenever ...
Chizkuni
ארץ רפאים תחשב אף היא, “that land was also considered as land of the Refaim.” It was considered “as if,” but in fact was not. They were really Zamzumim, because they were always implicated in a war or in the planning of a war.
Tur HaArokh
ארץ רפאים תחשב, “it is considered the land of the Refa-im;” for this was also land originally owned by the Refai-im. והמעמונים יקראו להם זמזומים, “but the Ammonites called those people Samzumim.” This word is related to Psalms 140,9 זממו אל תפק, “do not let their plan succeed.” The doubling of the letter ז here reinforces the original meaning, i.e. that these people being so numerous and powerful cannot be denied anything they desire. The word תחשב here needs to be understood in conjunction with the name of Sichon’s capital חשבון, which already included the land of the original Refa-im. It may also be possible to explain the line רפאים תחשבו that the people in that land now are considered like the giants of ancient times, i.e. the אימים, a race which caused fear in all the neighbouring countries. The land occupied by the Refa-im was very large for after the Ammonites had captured some of that land, Og the King of the Emorite in Bashan was a giant dating back to these ancient times, something described in greater detail in Genesis chapter 14 where the defeat of the Refa-im at Ashtarot Karnayim has been documented. This is the reason why our verses describe the lands of Ammon and Moav as having originally been owned and inhabited by the Refai-im.
Rashbam
ארץ רפאים תחשב גם הוא, as the land of the Refaim which G’d had promised to Avraham at the covenant between the pieces. (Genesis 15,20) Even though these Refaim had been dispossessed; if the descendants of Lot could dispossess the Refaim of old, it would certainly not be a problem for the Jewish people to dispossess people who had come by this land not by ancestral right but by conquest. תחשב, although it is considered as “the land of the Refaim, it is not officially called thus, but is part of the Kingdom of Og the king of Bashan. This is spelled out in detail in 3,13. In that verse the Refaim referred to are the ones mentioned by G’d to Avraham in Genesis 15. This is why the Israelites inherited these lands.
a people great, and many, and tall, as the Anakim; but Hashem destroyed them before them; and they succeeded them, and dwelt in their stead;
verse value 3296 — יְהֹוָה֙ = 26 (Hashem)
Insights
Verse structure: 11 words, 50 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "people" (עַ֣ם, 2 letters) and the longest is "and·he·destroyed·them" (וַיַּשְׁמִידֵ֤ם, 7 letters). 1 word in this verse appears nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "and·he·destroyed·them" (וַיַּשְׁמִידֵ֤ם). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "from·before·them" (root פנים, 127x in Deuteronomy); "people" (root עם, 123x in Deuteronomy). The etnachta (major mid-verse pause) falls on 'Anakites', dividing the verse into phrases of 5 and 6 words. Full calculation: עַ֣ם [people] (110) + גָּד֥וֹל [great] (43) + וְרַ֛ב [and·much] (208) + וָרָ֖ם [and·tall] (246) + כָּעֲנָקִ֑ים [Anakites] (290) + וַיַּשְׁמִידֵ֤ם [and·he·destroyed·them] (410) + יְהֹוָה֙ [Hashem] (26) + מִפְּנֵיהֶ֔ם [from·before·them] (225) + וַיִּירָשֻׁ֖ם [and·they·dispossessed·them] (566) + וַיֵּשְׁב֥וּ [and·they·settled] (324) + תַחְתָּֽם [in·their·place] (848) = 3296.
Onkelos
A great, numerous, and mighty people, like the mighty men; and Hashem destroyed them from before them, and they drove them out and dwelt in their place.
Ibn Ezra
"And Hashem destroyed them" — Scripture relates that Hashem destroyed others before the Moabites and gave them the land as an inheritance — just as [He gave] Mount Seir to Esau.
as He did for the children of Esau, that dwell in Seir, when He destroyed the Horites from before them; and they succeeded them, and dwelt in their stead even to this day;
verse value 5912
Insights
Verse structure: 16 words, 69 letters. The shortest word is "until" (עַ֖ד, 2 letters) and the longest is "who·dwell" (הַיֹּשְׁבִ֖ים, 6 letters). 1 word in this verse appears nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "the·Horite" (אֶת־הַחֹרִי֙). The root אשר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "just·as" (root אשר, 466x in Deuteronomy); "day" (root יום, 168x in Deuteronomy); "he·did" (root עשה, 163x in Deuteronomy). The etnachta (major mid-verse pause) falls on 'in·Seir', dividing the verse into phrases of 6 and 10 words.
Onkelos
Just as He had done for the children of Esau who dwell in Seir, when He destroyed the Horites from before them, and they drove them out and dwelt in their place until this day.
Sforno
כאשר עשה לבני עשו, just as G’d had done for the descendants of Esau who, after settling in the land of Seir, had driven out the inhabitants (the Chori) from there.
and the Avvim, that dwelt in villages as far as Gaza, the Caphtorim, that came forth out of Caphtor, destroyed them, and dwelt in their stead.—
verse value 4227
Insights
Verse structure: 10 words, 55 letters. The shortest word is "in·their·place" (תַחְתָּֽם, 4 letters) and the longest is "and·the·Avvim" (וְהָֽעַוִּ֛ים, 6 letters). Words sharing gematria 156: unto·Gaza, who·came·out. 7 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "and·the·Avvim" (וְהָֽעַוִּ֛ים), "in·villages" (בַּחֲצֵרִ֖ים), "unto·Gaza" (עַד־עַזָּ֑ה). The root ישב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "who·came·out" (root יצא, 67x in Deuteronomy); "who·dwelt" (root ישב, 46x in Deuteronomy); "they·destroyed·them" (root שמד, 29x in Deuteronomy). The etnachta (major mid-verse pause) falls on 'unto·Gaza', dividing the verse into phrases of 4 and 6 words. Full calculation: וְהָֽעַוִּ֛ים [and·the·Avvim] (137) + הַיֹּשְׁבִ֥ים [who·dwelt] (367) + בַּחֲצֵרִ֖ים [in·villages] (350) + עַד־עַזָּ֑ה [unto·Gaza] (156) + כַּפְתֹּרִים֙ [Caphtorim] (750) + הַיֹּצְאִ֣ים [who·came·out] (156) + מִכַּפְתֹּ֔ר [from·Caphtor] (740) + הִשְׁמִידֻ֖ם [they·destroyed·them] (399) + וַיֵּשְׁב֥וּ [and·they·settled] (324) + תַחְתָּֽם [in·their·place] (848) = 4227.
Onkelos
And the Avvaeans who dwelt in Dephiach until Gaza — the Cappadocians, who came out from Cappadocia, destroyed them and dwelt in their place.
Rashi
והעוים הישבים בחצרים וגו׳ BUT THE AVIM WHO DWELL IN HAZERIM etc. —The Avim are part of the Philistine people, for they are enumerated together with them in the Book of Joshua (Joshua 13:3), as it is said, “The five lords of the Philistines, the Gazathites, and the Ashdothites, and the Eshkalonites, the Gittites, and the Ekronites; also the Avim”. But because of the oath which Abraham had sworn to Abimelech, king of the Philistines (Genesis 21:24), Israel would have been unable to take their land out of their possession; but, says God, I brought the Caphtorites against them and they destroyed them and dwelt in their stead, and now you are permitted to take it (that land) from their (the Caphtorites) possession (Chullin 60b).
Ramban
AND THE AVIM THAT DWELT IN VILLAGES. Scripture is stating of the Avim that dwelt in villages — without a wall around them as far as Gaza which was the Canaanite border, as it is said, And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza — the Caphtorim that came forth out of Caphtor destroyed them and they dwelt in their stead. Now the Caphtorim were descendants of Mitzraim and their land was not part of the gift given to Abraham; nevertheless their land was possessed by Israel because the Caphtorim had conquered it from the children of Canaan. The verse stating with reference to the land of the Philistines, for unto thee [Isaac], and unto thy seed, I will give all these lands was said for this reason: that the land [of the Philistines] originally belonged to the children of Canaan. Therefore, in the days of Joshua Israel drove out the five lords of the Philistines: the Gazite, the Ashdodite, the Ashkelonite, the Gittite, and the Ekronite; also the Avim, for they all dwelled within the Canaanite border — in Gaza, Ashkelon, Ashdod, and in Ekron. They [the lords] were called by the name of their place [i.e., the Gazite, the Ashdodite etc. because, although they were foreigners, after their conquest of these five Canaanite towns, they adopted their names], for they destroyed the Avim who were of the children of Canaan who dwelled within the border of the Canaanite from Zidon, as thou goest toward Gerar, unto Gaza, and they abode in their stead. Zidon also belonged to the Philistines, as it is written, And also what are ye to Me, O Tyre, and Zidon, and all the regions of Philistia?In my opinion the Avim are identical with the Hivites [who were of the children of Canaan], for such is the customary way of Scripture to alter names, as we have said, so long as they indicate the same meaning, and “the serpent” ye’aveit (curves) itself. And in Bereshith Rabbah [we find the following text]: “Said Rabbi Eleazar the son of Rabbi Shimon: They were as expert in [tasting] earth [to determine which crops it is capable of producing] as the serpent [whose only food is the earth]. In the Galilee they call chivya (a serpent) ivya.” The Sages used to call it achna, and also chachina. The Rabbis have interpreted: “‘Vayei’ather’ (and He was entreated) of him, and heard his supplication. Said Rabbi Levi: In Arabia they call chatirah (an opening) atirah” [and the meaning of the verse is thus: “and the Eternal made ‘an opening’ for his prayer to be accepted”]. The Rabbis have also said: “How hath the Eternal ‘ya’iv’ the daughter of Zion in His anger! Rabbi Chama the son of Rabbi Chanina explained it as follows: how has the Eternal chiyeiv (assigned guilt) in His anger! There are places where they call chiva (guilt) iva.” Chavkim (rungs) are called avkim. Such [interchangeability of the letters a’yin and cheth] is common in the language. Of Rabbi “Chiya” [the Rabbis say], “And what does ‘Iya’ say of this matter?” Our Rabbis were also accu...
Ibn Ezra
"The meaning of 'as far as Gaza'" — for it had belonged to the Philistines, and there had already been a covenant between Abraham and Abimelech: "if you will deal falsely with me, with my son, or with my grandson" (Gen. 21:23). Now Scripture relates that the Avvim took Gaza.
Sforno
והעוים היושבים בחצרים עד עזה, even though the latter belonged to the descendants of Esau or the Philistines with whom Avraham had made a solemn non aggression pact, the Israelites were not now denied the right to conquer these lands. The reason they could do so now was that the Philistines no longer owned the land in question כפתורים היוצאימ מכפתור, the Cretans emigrating from Crete because their island could not contain them all and who were seeking “lebensraum,” had annihilated the Avim and replaced them in that land. When the Israelites conquered the land in which Avimelech used to be king, it already had been lost by Avimelech. [Perhaps the reason that this coastal strip was still known as “the land of the Philistines,” long after the Israelites drove out the Canaanites, is the same as when the Torah referred to the land of the descendants of Ammon as “the land of the Refaim,” (verse 20) the latter having been its original owners.” Ed.]
Tur HaArokh
והעוים היושבים בחצרים עד עשזה, “as well as the Avites who dwelled as far south as Gaza.” Nachmanides explains that all these details are provided by Moses to show that although the Caphtorim are not part of the 7 Canaanite nations G’d promised the descendants of Avraham, seeing that they had settled in the coastal plain only after having expelled the Avites, a Canaanite tribe, when the Israelites later on occupied those lands this was quite legal. Further more, in Genesis 26,3 G’d confirmed the fact that the land of the Philistines was included in the Holy Land, as Yitzchok was in the land of the Philistines at the time when G’d promised him ”these lands.” Name changes by people who had supplanted others were historically quite frequent, and Bereshit Rabbah 26,7 mentions in particular that the Chivi, as we mentioned a name analogous to נחש, snake, was so- called as these people were experts in what roots were safe to eat and which not, something extremely important to snakes which had been condemned by G’d to eat עפר, things growing directly in the earth. Moreover, in certain parts of the galil the word עוי was used interchangeably with chivi. Moses concludes by informing us that at that time all these lands were occupied by the Chivi, part of which used to belong to the descendants of Esau. Bereshit Rabbah identifies the Avim with the Refa-im, speaking also about the gift promised by G’d to Avraham, seeing that no mention is made by Moses here of the Chivi, it is logical that the Refa-im replace that tribe in Moses’ recital here. This also seems to be born out when Moses in Deut. 7,1 speaks of seven nations G’d will fling out of the land and replace them with the Israelites, and six of the seven are identical with the names mentioned by G’d when He promised the land to the Israelites, the seventh, the Chivi, not having been included in the list in Genesis 15,19-21 where the Refa-im, apparently is meant to be identical with the Chivi. If not that, the “Chivi” might be either one of the three other tribes mentioned in that promise and none of the others, i.e. the Keyni, K’nizi, or Kadmoni. Our sages claim that Israel never inherited the lands of the three last mentioned tribes, and that this will be fulfilled only after the coming of the Messiah. If that is factual, there can be no question but that the “Chivi” is identical with the Refa-im in the promise to Avraham in chapter 15 of Genesis. The latter (Chivi) was the 6th of the sons of Canaan. (Genesis 10,17) His father had called him “Chivi.” However in the days of Avraham, over 200 years later, his descendants were known as Refa-im. Personally, I feel that Chivi was a nickname, based on his familiarity with the various plants and their roots, as I mentioned earlier. The word רפאים is also used in Scripture as describing things buried underground, as we know from Job 26,5 הרפאים יחוללו מתחת מים ושוכניהם, “are dead things formed beneath the water and the inhabitants thereof?” Or, Isaiah 26,19 וארץ רפאים תפיל, “you make the land cast out the dead.” The children of the Chivi increased drastically, and when the Canaanites eventually took possession of the land now known as the land of Canaan, the family of the Chivi grabbed a major share of that land. All these names describe in one way or another the sixth son of Canaan, Chivi. Since at the time of Avraham the tribe was known as Refa-im, G’d referred to that tribe by the name known to Avraham. Moses, here, refers to it by its original name. Some of these lands had been known as the land of the Chorim, etc. At any rate, at the time of Moses the lands formerly belonging to the Refa-im had already been parceled out to other tribes/nations and their names had been changed. Seeing that some of the lands promised to Avraham were not included in the lands that Israel was about to invade and conquer, Moses had to identify which lands were still forbidden to the Israelites to invade. Hence we have the references to the Eymim, the Bney Ammon, etc. On the other hand, lands that on the face of it had no connection to the Canaanites, such as the regions occupied by the Philistines, or the Caphtorim, were mentioned in order that we know that the people dwelling in them had themselves been interlopers. Let us now turn to Rashi’s explanation that the Avim were descendants of the Philistines, seeing that they are lumped together in the Book of Joshua, 13,3 and that the Israelites at this time were unable to dispossess them on account of the oath given by Avraham to Avimelech in Genesis 21,23 (which spanned 4 generations) Seeing that the Philistines there had been replaced by the Caphtorim, Avraham’s oath no longer applied. Nachmanides challenges this interpretation by Rashi, claiming that the Avim have not been included under the heading of the Philistines, as in the quotation from Joshua the five leaders of the Philistines are mentioned first, without any mention of the Avim; only subsequently are the Avim listed as a separate nation. [Presumably, Nachmanides’ argument is based on the fact that the verse begins mentioning that there were only 5 such leaders of the Philistines, so that anyone mentioned after those five have been named is not included. Ed.] Furthermore, assuming that the land of the Avim had become permitted to the Israelites because they were not the original inhabitants there but had been replaced already by a previous invading force by the Caphtorim, who permitted the lands of the Philistines? [We know they had been there at the time of Avraham and at the time of Moses. Ed.] What reason was there that the lands of the Philistines should ever become part of the land of Israel so that Avimelech had felt threatened and asked Avraham for a non-aggression pact covering the next four generations? After all, the Philistines did not belong to the seven Canaanite tribes whose land G’d had promised to Avraham? The Philistines are after all descended from Mitzrayim, the second son of Cham, not of Canaan his fourth son! In light of all the above the true historical facts are that the Philistines as well as the Caphtorim had invaded and captured some of the lands previously occupied by the Canaanites, else how come Avimelech was King in Gerar, a territory at one time belonging to the Canaanites? The Philistines as well as the Caphtorim expanded southwards in the coastal plain and conquered Gaza, Ashkelon, Gat and Ekron from the Cananites. This made it legal for the Israelites to occupy lands that had been illegally acquired by its residents. Those lands, according to G’d’s promise to Avraham, had been intended as their ancestral heritage. As it happened, the Israelites did not actually conquer that coastal plain until long after the time frame provided for in Avraham’s oath to Avimelech had expired. Three generations of Philistines had already died before Joshua began his conquest of the land of Canaan.
Rashbam
THE CAFTORIM, WHO CAME FROM CRETE, WIPED THEM OUT AND SETTLED IN THEIR PLACE. And you, also, should know that the Holy One, blessed be He, will give you ownership of the land that He swore to your ancestors. כפתורים היוצאים מכפתור השמידם וישבו תחתם. Knowing history you will know that G’d will give you the land that He has sworn to your ancestors.
Daat Zkenim
והעוים היושבים בחצרים עד עזה, “and the Avvim who dwelled in villages as far south as Gaza.’ Moses now elaborates where the Chivvi is located. The letters ח and ע are used interchangeably. Do you want to know where to find the Chivvim? They dwell in chatzerim, They were so powerful that they did not bother to live in cities surrounded by a security wall, as they relied on their physical prowess to protect them. The land called: eretz refa-im, was identical with the kingdom of the giant Og, (3,13) it had been promised to Avram and by now the time had come to inherit it and to settle there. However, the land of Moav which the latter had taken away from Eymim, who were giants like the Refaim, are not identical with the Refa-im that G–d promised to Avram, seeing that Moabites called them by a different name,; also the land now occupied by the Ammonites who had dispossessed the Zamzumim and were not the same Refaim as the ones who had lived there hundreds of years earlier.
Rise you up, take your journey, and pass over the valley of Arnon; behold, I have given into your hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle.
verse value 5697 — בְ֠יָדְךָ֠ = 36 (double-Chai)
Insights
Verse structure: 17 words, 75 letters. Notable word values: "in·your·hand" (בְ֠יָדְךָ֠) = 36, double chai. The shortest word is "take·possession!" (רָ֑שׁ, 2 letters) and the longest is "king·Heshbon" (מֶֽלֶךְ־חֶשְׁבּ֧וֹן, 8 letters). 3 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "arise!" (ק֣וּמוּ), "set·out!" (סְּע֗וּ), "and·engage!" (וְהִתְגָּ֥ר). 17 unique roots are used. Frequent roots: "and·his·land" (root ארץ, 193x in Deuteronomy); "I·have·given" (root נתן, 176x in Deuteronomy); "in·your·hand" (root יד, 83x in Deuteronomy). First appearance of the root ארנון ("Arnon") in Deuteronomy. First appearance of the root חלל ("begin") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'take·possession!', dividing the verse into phrases of 14 and 3 words.
Onkelos
"Arise, set out, and cross the Wadi Arnon. See — I have delivered into your hand Sihon king of Heshbon, the Amorite, and his land. Begin to dispossess him, and provoke war against him."
Ramban
BEHOLD, I HAVE GIVEN INTO THY HAND SIHON. This statement is the same as the one stated below, Behold, I have begun to deliver up Sihon. Before that, Moses sent to him [Sihon] messengers out of the wilderness of Kedemoth, but after G-d had commanded him, [Moses, in Verse 24 before us,] begin to possess it, and contend with him in battle he would no longer send him words of peace, saying: ‘Let me pass through thy land.’ For if Sihon were to hearken to him, Moses would have been transgressing the words of G-d [by not waging war against Sihon as he had been commanded in Verse 24], and if Moses knew in advance that Sihon would not hearken, his message would have been pointless. [Therefore, we must say that Moses’ message to Sihon, as stated in Verses 26-29, was sent before G-d’s command here in Verse 24.] Now, do not think of saying [that Moses’ message of peace] is in accordance with the commandment wherein we have been charged, When thou drawest nigh unto a city to fight against it, then proclaim peace unto it [and, therefore, you might think that even after G-d told Moses to begin to possess Sihon’s land he was still obligated to send the message of peace, here recorded in Verses 26-29 — that is not the case]. For [in the injunction to call for peace] it is written, And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that are found therein shall become tributary unto thee, and shall serve you. Here, however, if Sihon had hearkened to them, they would not have touched him at all. But the meaning of the expression, and I sent messengers, is that “I had already sent messengers.” Moses, however, introduced the words of G-d [to begin contending with Sihon in battle with the fact that he sent a message of peace] in order to explain for the Eternal thy G-d hardened his spirit [a hardening of the spirit that took place following Moses’ earlier message when Sihon could have seized the opportunity to make peace], meaning to say that it was all caused by G-d, for so He told me.
Ibn Ezra
"Begin to dispossess" [החל רָשׁ] — [this means] to take possession [מִירוּשָּׁה].
Rabbeinu Bahya
החל רש, “commence to take possession;” רש is derived from ירושה, meaning 'inheritance'. According to Jerusalem Talmud Sheviit 6,1 the word החל is derived from חולין, “profane, not sacred.” G’d told Moses that as far as the Israelites were concerned, He had made the land of the Emorites no longer “sacred” i.e. out of bounds to the Jewish people. It was permitted to conquer that land seeing that it belonged to an idolater, Sichon. [I suppose this means “as opposed to the Moabites who had owned most of it at one time and whose territory G’d had declared out of bounds to the Israelites.” Ed.].
Tur HaArokh
ראה נתתי בידך את סיחון, “See! I have delivered in your hand Sichon, etc.” Nachmanides writes that this address by Moses is a quote from Moses’ address to the people commencing in verse 31. Here we are merely told that prior to the campaign Moses did send out spies to ascertain the militarily best way of provoking the confrontation. Once G’d mentioned the fact that in this instance Israel was to provoke war, Moses did not send any more spies, etc. The reason was that in the event that Sichon would have proved to be in a conciliatory mood, Moses would have violated G’d’s command to provoke war with Sichon. On the other hand, if Moses knew that the messengers dispatched to ask for permission to traverse the land would be rejected out of hand, why did he bother? We cannot answer that Moses sent these messengers from his own initiative in order to comply with the rule that prior to a war of expansion the opposing side must be given a chance to surrender peacefully, as per Deut. That command certainly did not refer to the 7 Canaanite nations of whom he had been told not to allow a single soul to survive! Moreover, normally, the people of cities captured in a war of expansion, authorised by G’d- would become prisoners of war, slaves, etc, whereas if Sichon had agreed, none of his land would have been touched at all? We must therefore translate the line ואשלח מלאכים in verse 26 as being in the past tense. He introduced the whole story by explaining that G’d’s hand had been involved from the first moment, and that Sichon’s refusal had been engineered by G’d so as to set in motion the scenario that would lead to his destruction, and his people would know that their king himself had been to blame.
Rashbam
והתגר בו, as if the Torah had written והתגרה,”provoke it.”
This day will I begin to put the dread of you and the fear of you upon the peoples that are under the whole heaven, who, when they hear the report of you, shall tremble, and be in anguish because of you."
verse value 5203
Insights
Verse structure: 16 words, 69 letters. The shortest word is "to·give" (תֵּ֤ת, 2 letters) and the longest is "all·heaven" (כׇּל־הַשָּׁמָ֑יִם, 7 letters). 6 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "I·shall·begin" (אָחֵל֙), "terror" (פַּחְדְּךָ֙), "fear" (וְיִרְאָ֣תְךָ֔). The root פנים appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 466x in Deuteronomy); "to·give" (root נתן, 176x in Deuteronomy); "day" (root יום, 168x in Deuteronomy). First appearance of the root פחד ("terror") in Deuteronomy. First appearance of the root חיל ("and·they·shall·writhe") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'all·heaven', dividing the verse into phrases of 10 and 6 words.
Onkelos
"This day I will begin to place your dread and your fear upon the face of the peoples who are under all the heavens, who will hear report of you and will tremble and be afraid from before you."
Rashi
תחת כל השמים [THIS DAY I BEGIN TO PUT THE DREAD OF THEE … UPON THE NATIONS THAT ARE] UNDER THE WHOLE HEAVEN — This (the statement that the nations under the entire heaven will dread the Israelites) teaches that the sun stood still for Moses on the day of the battle with Og, and the matter was consequently known under the whole heaven (Avodah Zarah 25a).
Ramban
THIS DAY WILL I BEGIN TO PUT THE DREAD OF THEE. This refers to Israel, meaning that all the peoples should fear them, and that the men of Canaan should go out [in battle] against them with melted hearts. G-d hardened their spirits, however, and they said, “Our death through their sword is preferable to being slaves to them.” For what sense is there to say of Moses, This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, [meaning that the nations would fear Moses personally] when Moses would fight only with these two kings [Sihon and Og]? Rather, this is a promise to Israel and Joshua, as he said to Joshua, Thine eyes have seen. This then is the purport of the expression ‘Begin’ to possess his land [meaning that Moses was to make the beginning of the conquest — but the task is to be finished by Joshua and Israel].
Chizkuni
היום הזה אחל תת פחדך, “this day I will begin to give the dread of you, etc;” prior to this, when the seven Canaanite nations noted that the Israelites, instead of invading the land of the Edomites or Moabites detoured around their countries, they reasoned that if the Israelites were afraid to face these nations individually, they would be even more afraid to face a combination of Canaanite nations. When they observed that the Israelites had vanquished both Sichon and Og in short order, they had to revise their attitude and began to tremble at the thought of facing them. This is what G-d meant when he told Moses that as of that day the Canaanites dreaded the military might of the Israelites.
Rabbeinu Bahya
אחל תת פחדך, “I shall begin to put the fear of you, etc.” This verse contains a hint that the sun stood still for Moses during the battle against Og just as it stood still in Joshua’s time. This is the opinion of the sages in Taanit 20 who say that there were three people on whose account the orbit of the sun was arrested. They were: Moses, Joshua, Nakdimon son of Gurion. The latter case is testified to by the Talmud. [The miracle was performed in order for Nakdimon not to have to pay a huge sum pledged to the Romans in exchange for water from their stores for the Jews in the event it would not rain by a certain date. Ed.]. We know that the sun was arrested in its orbit in response to a prayer by Joshua when he asked in Joshua 10,12: “let the sun remain still at Givon and the moon at Ajalon.” This is followed in verse 13 by: “the sun stood half way up in the sky.” How do we know that something similar occurred for Moses? Rabbi Eliezer points to the word אחל in our verse, and the same word in Joshua 3,7 where G’d promises Joshua to display his greatness to the people. G’d adds that “just as I was with Moses I will be with you.” The implication is that the performance of the miracle of the sun standing still for Joshua will prove that he, just as Moses for whom the sun had also stood still, is great. Rabbi Yochanan brings a different proof from the word תת. In our verse G’d says that He will begin to put the fear of Moses into the nations surrounding the Jewish people. In Joshua 10,12 that word תת also appears in connection with “silencing, or arresting” the sun. Rabbi Shmuel bar Nachmeni in Avodah Zarah 25 feels that the whole text of the verse is sufficient proof. Seeing that G’d promises to put the fear and dread of Moses into all the people under the sky, how was this to be accomplished simultaneously? By some manifestation of something supernatural in the sky, visible to all. What was it? The arrest of the orbit of the sun. This is the reason the Torah referred to היום הזה, i.e. all the nations of the world would become aware of this phenomenon on the same day. Seeing that the continued existence of the terrestrial universe depends on the functioning of the orbits of the sun, this miracle was as great as the acts of creation described in Genesis. Even a brief interruption of the movements of the sun could lead to serious ecological damage to parts of the earth exposed at the time. The fact that both Joshua and Moses caused the sun’s orbit to be arrested (for several hours in the case of Joshua) without negative fallout for the inhabitants of the earth caused people to become overawed by the power of Moses and Joshua respectively. This miracle cannot be compared to that which occurred when King Chizkiyah of Yehudah asked that the hands of the sundial be reversed; this is why that King was not mentioned as in the same category as Moses, Joshua, and Nakdimon (compare Tossaphot Avodah Zarah 25). In that miracle the sun never stood still; it only traveled backwards for the appropriate amount of time, but it remained in motion. The word נקדה used by the Talmud in Taanit to described what happened to the sun for the sake of the three people mentioned is the same as the word נקודה, a stationary spot. That very word already makes it clear that what happened in those three instances was different from what happened at Chizkiyah’s request (compare Kings II 20,10-11). Tanchuma Acharey Mot 9 focuses on the word דום “be silent,” rather than עמוד, which appears in Joshua chapter 10. The sun is perceived as constantly praising the Almighty, i.e. its motion is the way in which it praises the Lord. If it stands still, this results in its temporarily ceasing to praise the Lord. It therefore cannot proceed when it remains silent. Its function is aptly described by David when he said in Psalms 113,3: “from the east (where it rises) until it sets the name of the Lord is praised by means of it.” Seeing that this is the sun’s function, i.e. to praise the Lord, Joshua commanded it to be silent, i.e. to cease to function. Arrest of its motion is simply a corollary. The Midrash there elaborates that the sun did not simply accept Joshua’s command but demanded to know how it could be that a “minor” could command a “major?” It meant that seeing it had been created before man, how could man presume to issue orders to the sun? Joshua replied to this argument: “why should not a free (willed) person, even though junior, be able to give orders to a senior who has no freedom of choice?” Upon hearing this, the sun was silent and as a result its orbit ceased. This is the meaning of: “the sun stood in mid-heaven” (Joshua 10,13).
Kli Yakar
Today I will begin to put the dread of you. The Rabbis said (Taanit 20) from the gezerah shavah [textual comparison] of achel [begin] — achel, that Moses stopped the sun just as Joshua did. And this is hinted at in the word achel [begin] because certainly this is a beginning that leads to the completion of the matter, for completion cannot occur without this beginning. This is because the nations relied on the power of the constellations, and most of them worshipped the sun. Similarly, the spies said that the Canaanites had great cities fortified up to heaven (Deuteronomy 1:28). They did not say up to heaven as an exaggeration, but rather they meant that all their strength and might came from the constellations in the heavens. When the Holy One, Blessed be He, causes a nation to fall, the beginning of their downfall is through first causing their deity to fall, and afterward it descends upon the kings of the earth. Therefore, the stopping of the sun by Moses and Joshua was the beginning of their downfall, because when a constellation stops in its movement, inevitably all who trust in them will fall, and they trembled and were terrified before Him. Therefore, the stopping of the sun is hinted at with achel — achel to indicate that their downfall was dependent on this beginning. And regarding this beginning, He said, See, I have begun to deliver before you Sihon and his land; begin to possess etc. And Sihon came out etc. Why did He say I have begun when He had not yet given anything into his hand? And if it was God’s gift and promise as if it were already given, then why did He say See, I have begun — shouldn’t the completion also have already occurred? Rather, certainly He was referring to the stopping of the sun. And it could be that this is also Rashi’s view, who said that He subdued the celestial minister of the Amorites above, etc. However, the minister is not explicitly mentioned in the Scripture, whereas the stopping of the sun is hinted at in the gezerah shavah of achel — achel. And as for why Moses sent words of peace to Sihon, even though God had already told him Begin to possess, and contend with him in battle, [it was] because Moses knew through divine inspiration that Sihon would not listen to him. Nevertheless, he began with peace to avoid desecration of God’s name, so the nations would not say that they [the Israelites] were coming against them deceitfully. And he learned this from the “wilderness of Kedemoth” according to Rashi’s explanation, for even at the giving of the Torah it was revealed before Him that they [the nations] would not want to accept it, and it was also revealed before Him that Pharaoh would not listen. And he said, “In order to deliver him into your hand as this day.” Meaning, just as the daily celestial sphere — that is, the sun — is given into your hand, so will he be given into your hand. And from here there is a correct hint that Moses made the sun stand still.
Tur HaArokh
היום הזה אחל תת פחדך ויראתך על כל העמים, “From this day on I shall begin to place the fear and dread of you upon all the nations, etc.” Nachmanides understands these words as G’d making the nations of the earth afraid of the people of Israel so that when the Canaanites would come out to fight them they would do so with no confidence in themselves. If these words had been words of reassurance to Moses, what was the point, seeing that he would participate only in the two campaigns against Sichon and Og? Clearly G’d’s assurance is aimed at Joshua and the Jewish people as a whole.
And I sent messengers out of the wilderness of Kedemoth to Sihon king of Heshbon with words of peace, saying:
verse value 2806
Insights
Verse structure: 10 words, 48 letters. The shortest word is "king" (מֶ֣לֶךְ, 3 letters) and the longest is "to·Sihon" (אֶל־סִיח֖וֹן, 7 letters). 5 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "and·I·sent" (וָאֶשְׁלַ֤ח), "messengers" (מַלְאָכִים֙), "wilderness" (מִמִּדְבַּ֣ר). 10 unique roots are used. Frequent roots: "words·of" (root דבר, 170x in Deuteronomy); "to·say" (root אמר, 144x in Deuteronomy); "and·I·sent" (root שלח, 28x in Deuteronomy). First appearance of the root שלום ("peace") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'Heshbon', dividing the verse into phrases of 7 and 3 words. Full calculation: וָאֶשְׁלַ֤ח [and·I·sent] (345) + מַלְאָכִים֙ [messengers] (141) + מִמִּדְבַּ֣ר [wilderness] (286) + קְדֵמ֔וֹת [Kedemoth] (550) + אֶל־סִיח֖וֹן [to·Sihon] (165) + מֶ֣לֶךְ [king] (90) + חֶשְׁבּ֑וֹן [Heshbon] (366) + דִּבְרֵ֥י [words·of] (216) + שָׁל֖וֹם [peace] (376) + לֵאמֹֽר [to·say] (271) = 2806.
Onkelos
So I sent messengers from the wilderness of Kedemoth to Sihon king of Heshbon, with words of peace, saying:
Rashi
ממדבר קדמות [AND I SENT MESSENGERS] FROM THE WILDERNESS OF KEDEMOTH — Although the Omnipresent had not commanded me to proclaim peace unto Sihon I learnt to do so from what happened in the wilderness of Sinai, i.e. from an incident that relates to the Torah which pre-existed (קדמה) the world. For when the Holy One, blessed be He, was about to give it (the Torah) to Israel, he took it round to Esau and Ishmael. It was manifest before Him that they would not accept it, but yet He opened unto them with peace. Similarly I first approached Sihon with words of peace. — Another explanation of ממדבר קדמות: Moses said to God, "I learnt this from what Thou didst say in the wilderness — from Thee Who wast in existence before (קדמת) the world. Thou couldst have sent one flash of lightning to bum up the Egyptians, but Thou didst send me from the wilderness to Pharaoh, to say gently, (Exodus 5:1) "Let my people go” (Yalkut Shimoni on Torah 764:27).
Ibn Ezra
"From the wilderness of Kedemot" — in my opinion this is the same place called "the wilderness of Mattanah."
Chizkuni
ממדבר קדמות, “from the desert of Kedemot.” The name of that desert is related to the well known expression קדמה מזרחה, “forward in an easterly direction.” In other words, the desert took its name from the fact that it was situated in the east, as opposed to the south, where most of the deserts in the region were located. Compare Judges 11,22: ויירשו את כל גבול האמורי מארנון עד היבוק ומן המדבר עד הירדן, “and they appropriated (as an inheritance) all the territory of the Ammonites from the Arnon river to the Yabbok river and from the wilderness to the Jordan.” דברי שלום, “with words of peace;” seeing that most of the territory possessed by Sichon had been conquered from the Moabites and the Ammonites, and not from the Canaanites, they were sincere in their offer of traversing these lands in apeaceful manner. Offering peace to the seven Canaanite nations is forbidden as we know from Deut. 20,16.
Daat Zkenim
ממדבר קדמות, “from the wilderness of K’demot.” This means that the region in question had been a barren desert before G–d had decided to produce water from the rock Moses had struck. Seeing that most of the territory ruled over by Sichon during Moses’ time used to belong previously to either Moav or Ammon, both nations whose territory was out of bounds for the Israelites, they offered to traverse it peacefully. The territory ruled over by Og, which previously was occupied by the Refaim, was not the subject of such an offer by the Israelites. No peace offering under any conditions other than the population relocating themselves was extended to any of the seven Canaanite tribes. They were also not eligible for conversion to Judaism. A different interpretation of the words: ממדבר קדמות. G–d had explained to Moses that legally speaking, instead of sending Moses and Aaron to warn Pharaoh to release His people, He was entitled on the basis of their record to kill the Egyptians without any warning at all. Nonetheless, He went out of His way to offer them a chance to rehabilitate themselves. (Exodus 8,15) The same was true at Mount Sinai, prior to G–d revealing Himself to the Israelites and giving them His Torah. He knew full well that the Ishmaelites or Edomites when offered the Torah would reject it out of hand; nevertheless, He went through the motions of offering it to them. (Compare Deuteronomy 33,2) Here too, Moses emulated what he had learned from G–d and dispatched messengers to ask for permission to traverse the land of Sichon, offering economic benefits to him such as offering to pay for water, although the Israelites had their own supply of water. According to our sages, Moses actually sent two letters to him. In one letter he offered peaceful relations. In the second letter he warned him that if that offer were to be turned down the Israelites would declare war upon him and his nation. According to Rabbi Shimon ben Lakish, Moses did not waste two letters on Sichon, but in the first section of his letter he offered peaceful relations, whereas in the second half he spelled out that the alternative would be war. He based himself on Psalms 120,7: אני שלום וכי אדבר המה למלחמה, “when I offer peace, they are nonetheless bent on war.” Considering this, G–d told the Israelites that because these people were bent upon war against you I will let you inherit their land in peace, as we know from Psalms 37,11: וענוים יירשו ארץ והתענגו על רוב שלום, “but the lowly shall inherit the land and delight in abundant well-being”.
"Let me pass through your land; I will go along by the highway, I will neither turn to the right hand nor to the left.
verse value 1885
Insights
Verse structure: 9 words, 37 letters. Verse gematria: 1885 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "the·left" (וּשְׂמֹֽאול, 6 letters). Words sharing gematria 226: way, way. 1 word in this verse appears nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "I·shall·not·turn·aside" (אָס֖וּר). The root דרך appears 2 times in this verse. 8 unique roots are used. Frequent roots: "not" (root לא, 214x in Deuteronomy); "in·your·land" (root ארץ, 193x in Deuteronomy); "let·me·pass·through" (root עבר, 60x in Deuteronomy). First appearance of the root סור ("I·shall·not·turn·aside") in Deuteronomy. First appearance of the root ימין ("right") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'I·shall·go', dividing the verse into phrases of 5 and 4 words. Full calculation: אֶעְבְּרָ֣ה [let·me·pass·through] (278) + בְאַרְצֶ֔ךָ [in·your·land] (313) + בַּדֶּ֥רֶךְ [way] (226) + בַּדֶּ֖רֶךְ [way] (226) + אֵלֵ֑ךְ [I·shall·go] (51) + לֹ֥א [not] (31) + אָס֖וּר [I·shall·not·turn·aside] (267) + יָמִ֥ין [right] (110) + וּשְׂמֹֽאול [the·left] (383) = 1885.
Onkelos
"Let me pass through your land; I will go along the road, by the road; I will turn neither to the right nor to the left."
You shall sell me food for money, that I may eat; and give me water for money, that I may drink; only let me pass through on my feet;
verse value 4739
Insights
Verse structure: 11 words, 50 letters. The shortest word is "only" (רַ֖ק, 2 letters) and the longest is "sell·me" (תַּשְׁבִּרֵ֙נִי֙, 6 letters). Words sharing gematria 162: silver, silver. 5 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "sell·me" (תַּשְׁבִּרֵ֙נִי֙), "and·I·shall·eat" (וְאָכַ֔לְתִּי), "give·to" (תִּתֶּן־לִ֖י). The root אכל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "give·to" (root נתן, 176x in Deuteronomy); "food" (root אכל, 82x in Deuteronomy); "let·me·pass·through" (root עבר, 60x in Deuteronomy). First appearance of the root רק ("only") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'and·I·shall·drink', dividing the verse into phrases of 8 and 3 words. Full calculation: אֹ֣כֶל [food] (51) + בַּכֶּ֤סֶף [silver] (162) + תַּשְׁבִּרֵ֙נִי֙ [sell·me] (962) + וְאָכַ֔לְתִּי [and·I·shall·eat] (467) + וּמַ֛יִם [water] (96) + בַּכֶּ֥סֶף [silver] (162) + תִּתֶּן־לִ֖י [give·to] (890) + וְשָׁתִ֑יתִי [and·I·shall·drink] (1126) + רַ֖ק [only] (300) + אֶעְבְּרָ֥ה [let·me·pass·through] (278) + בְרַגְלָֽי [foot] (245) = 4739.
Onkelos
"Food you shall sell me for silver, and I will eat; and water you shall give me for silver, and I will drink — only let me pass through on foot."
Ibn Ezra
"Food you shall sell me for silver, and I will eat" — if I am in need of it.
Rabbeinu Bahya
אכל בכסף תשברני, “sell me food in exchange for money!” The meaning is “in the event that I need to buy supplies.” Similarly, מים בכסף תתן לי ושתיתי, רק אעברה ברגלי, “water in exchange for money give me so that I may drink it,; only let me pass through on foot.” Moses referred to the armies marching though Sichon’s territory. From this verse you can deduce that when the prophet Zecharyah had depicted G’d as standing on the Mount of Olives (Zecharyah 14,4) this was a reference to the heavenly hosts and soldiers. (The author discussed this in detail on Genesis 6,6).
as the children of Esau that dwell in Seir, and the Moabites that dwell in Ar, did to me; until I shall pass over the Jordan into the land which Hashem our God gives us.".
verse value 6133 — לָֽנוּ = 86 (Elohim)
Insights
Verse structure: 17 words, 84 letters. Notable word values: "to" (לָֽנוּ) = 86, equal to Elohim. The shortest word is "until" (עַ֤ד, 2 letters) and the longest is "the·Moabites" (וְהַמּ֣וֹאָבִ֔ים, 8 letters). Words sharing gematria 367: who·dwell, who·dwell. 3 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "they·did·for·me" (עָֽשׂוּ־לִ֜י), "the·Moabites" (וְהַמּ֣וֹאָבִ֔ים), "that·I·shall·cross" (אֲשֶֽׁר־אֶֽעֱבֹר֙). The root אשר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that·Hashem" (root יהוה, 541x in Deuteronomy); "just·as" (root אשר, 466x in Deuteronomy); "our·God" (root אלהים, 368x in Deuteronomy). The etnachta (major mid-verse pause) falls on 'Ar', dividing the verse into phrases of 9 and 8 words.
Onkelos
"— just as the children of Esau who dwell in Seir did for me, and the Moabites who dwell in Lachayat — until I cross the Jordan into the land that Hashem our God is giving us."
Rashi
כאשר עשו לי בגי עשו AS THE CHILDREN OF ESAU DID TO ME — This does not refer to passing through their land (רק אעברה ברגלי) for Edom refused this, (cf. Numbers 20:18) but to the matter of selling food and water (also mentioned in the preceding verse). עד אשר אעבר את הירדן UNTIL I SHALL PASS OVER THE JORDAN — This is to be connected with "Let me pass through thy land” (v. 27).
Ibn Ezra
"As the children of Esau did for me" — some commentators explain this as referring to [the request] "sell me food for silver," meaning: do for us what the inhabitants of Ar, who are Moabites, did for us. But Scripture says "because they did not meet you" (Deut. 23:5), and they were compelled to this interpretation because it says "the king of Edom would not let [us] pass through" (Num. 20:21). In my opinion, however, the [verse] refers to the matter of "by the road we will go" — as the children of Esau did for me, who went around Mount Seir by the road, by the road; and so it is written: "you are passing through the territory of your brothers, the children of Esau, who dwell in Seir" (Deut. 2:4). Only the king — that is, the king of Edom — did not permit them to pass through his country, because from there the land of Canaan was close by, and therefore they went by way of Ar, as it is written. Many say that [the children of Esau and Moab] did not come to meet [Israel], but rather Israel purchased from them.
Chizkuni
כאשר עשו לי בני עשו, “as the descendants of Esau did for me.” This was not a reference to traversing their territory, but a reference to their letting the Israelites buy their water and food from them. The Torah had never spelled this out before, but it is logical to assume that they had done so, seeing that the Torah had specifically permitted them to do so. (Deut. 2,6) Our verse merely explains what was meant in verse 6., כאשר עשו לי בני עשו היושבים בשעיר והמואבים היושבים בער“as the descendants of Esau who live in Seir have done for me, as well as the Moabites who dwell in Or.” It sounds clear that both the Moabites mentioned here as well as the Edomites mentioned here had volunteered to supply the Israelites with these victuals. This is in stark contrast to what the Torah had described in Deut. 23,4 as the reason why proselytes from the Moabites and the Ammonites must not be accepted. It says there that these two tribes had not come forward with offers of bread and water for a nation that had just come out of Egypt, and had hired Bileam to curse the Israelites. How do we reconcile these two verses? Moreover, the Talmud in tractate Yevamot, folio 77, even tells that several hundreds of years later, some of the Israelites wanted to declare King David as not fit to be their king, but as not being Jewish, since his maternal ancestor Ruth had been a Moabite, and her conversion therefore was null and void. In light of all this, some commentators feel forced to conclude that the verses from Deut. 2,6 until and including verse 29, are only Moses’ formulation of the words the delegation were to say to the rulers of that land, but are not to be understood as testimony by the Torah, and that some Moabites and some Edomites had come forward with such offers. What follows are words by Moses recalling what had happened in how making war on Sichon and Og had not been aggression by the Israelites, but self defense, as the other side had started the hostilities. Instead of understanding the Torah as telling us that the Moabites of Or and the Ammonites had been generous, Moses includes them all in a negative light. None of these kings had allowed the Israelites to cross their lands. The ones that got away with it were the ones whom G-d had commanded the Israelites not to harass as they were not Canaanites, on the contrary, were related to the Israelites through Avraham‘s family.
Rabbeinu Bahya
כאשר עשו לי בני עשו, “as the children of Esau have done for me.” It is quite impossible to understand these words to mean that the Edomites had provided the Israelites with bread and water seeing that Moses includes the Moabites in his statement and we know for a fact that the Moabites had done no such thing. After all, one of the reasons that a Moabite may not become a proselyte is precisely because that nation had not offered bread and water to the passing Israelites when they were in need of it (Deut. 23,5). The words must refer to the request to be allowed to march through their lands without causing any damage. Verse 4 in our chapter means that the Edomites were quite amenable to the Israelites traversing the mountain of Seir at the border of their country. The king of Edom only refused the Israelites to travel through the built up area of his country, the fastest route to the land of Canaan. This is why he had said לא תעבור בי (Numbers 20,18) i.e. “not through my capital.” Neither he nor his people had any objection to the territory of their land being used as a passage for the Israelites. I explained it there.
Tur HaArokh
כאשר עשו לי בני עשו, “as the descendants of Esau have done to me.” According to Rashi the subject is the food and drink that the Israelites were interested in buying while traversing the land of Sichon. The reference could not have been to the crux of the matter, the permission to traverse the land, as the descendants of Esau were known to have refused this, so how could Moses have misrepresented the facts? Ibn Ezra has a problem with such an interpretation, as we would be faced with the Israelites contradicting themselves when the Torah cites as a reason that the Moabites could never be accepted as converts the fact that they refused to offer food and water to the Israelites? (Deut. 23,5) He therefore understands the words כאשר עשו לי בני עשו, as referring to the fact that the Israelites had made a detour around the land of Edom not because the Edomites objected to their traversing the land in an orderly fashion, בדרך, בדרך, but because their king had objected. Moses asks to be given the same privileges as the בני עשו as opposed to the מלך אדום had been prepared to grant them. Only the king had been afraid that the Israelites instead of staying on a rural pass would march into a city. Many other commentators do not see a contradiction in what is written in Deut 23,5 with what is written here. There is a difference between volunteering to a thirsty nation some water and selling water to a nation that clearly has managed for 40 years without such “favours” from any other nation. G’d’s objection to the Moabites’ behaviour was based on their lack of humanity in denying much needed water to a nation that owed its entire existence to that nation’s founder Avraham having once rescued him from captivity and the second time from being included in the people who lost their lives in Sodom by praying on behalf of the “righteous“ inhabitants of Sodom. Some commentators feel that the line in Deut. 23,5 refers to the Ammonites, not to the Moabites. The Moabites had hired the services of Bileam to curse the Israelites, an act of extreme ingratitude that is quite enough to disqualify them from membership in the Jewish nation, and to enjoy the direct protection of the כנפי השכינה, the protectively outstretched wings of the Divine Presence. According to that view, at the time, the Moabites had offered bread and water.
Rashbam
והמואבים היושבים בער, these were not the other Moabites, of whom the Torah had written that they failed to welcome you with bread and water. (Deut. 23,5) The same is true of different sections of the descendants of Esau as I explained on verse 4. The Israelites detoured around the militant Edomites as reported in 2,1. It took a long time to make this detour.
But Sihon king of Heshbon would not let us pass by him; for Hashem your God hardened his spirit, and made his heart obstinate, that He might deliver him into your hand, as appears this day.
verse value 3826 — יְהֹוָ֨ה = 26 (Hashem)
Insights
Verse structure: 18 words, 75 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "in" (בּ֑וֹ, 2 letters) and the longest is "to·let·us·pass·through" (הַעֲבִרֵ֖נוּ, 6 letters). Words sharing gematria 8: was·willing, in. 5 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "to·let·us·pass·through" (הַעֲבִרֵ֖נוּ), "for·he·hardened" (כִּֽי־הִקְשָׁה֩), "spirit" (אֶת־רוּח֗וֹ). 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "your·God" (root אלהים, 368x in Deuteronomy); "not" (root לא, 214x in Deuteronomy). First appearance of the root רוח ("spirit") in Deuteronomy. First appearance of the root אמץ ("and·he·strengthened") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'in', dividing the verse into phrases of 7 and 11 words.
Onkelos
But Sihon king of Heshbon was not willing to let us pass through his territory, for Hashem your God hardened his spirit and strengthened his heart, in order to deliver him into your hand — as is the case this day.
Sforno
כי הקשה ה' אלוקיך את רוחו, in order for him to refuse to allow the Israelites to traverse his territory. ואמץ את לבבו, in order to make war against them.
Or HaChaim
ולא אבה פיחון…העבירנו בו, "and Sichon did not want us to traverse it, etc." Whenever the expression לא אבה is used it describes a refusal without an adequate reason being offered. Although Sichon had no reason to fear that the Israelites would infringe on any of his rights and he was convinced that the Israelites were physically unable to cause him any harm, he still refused to let them pass. This is why the Torah had to provide the reason, i.e. כי הקשה ה׳ את רוחו, "G'd helped his spirit to be obstinate."
Rabbeinu Bahya
כי הקשה ה' אלו-היך את רוחו ואמץ את לבבו, “for the Lord your G’d hardened his spirit and made his heart stubborn.” This kind of language is employed only when the people concerned are wicked in the extreme and beyond redemption. Pharaoh was another example of such a person whom G’d deprived of his free will as a penalty for abusing it so grossly. (Compare Maimonides Hilchot Teshuvah 6,3). Seeing that these people’s sins were not outgrowths of an overpowering urge, but were based on a deliberate attempt to thwart G’d, they are denied the opportunity to repent at a certain stage in their lives. Even when they are emotionally ready to repent, G’d causes some event which make their minds resist such attempts. You will find that the Torah does not mention such an attempt by G’d to prevent Pharaoh from true repentance until after he had already failed to repent and his promise four times (compare Exodus 7,13; 8,11; 8,28; 9,7;). We find something similar in Kings I 18,37 where Elijah refers to G’d having caused the hearts of the people of Israel as turning away from Him as a punishment for their many and repeated sins (Maimonides Hilchot Teshuvah 6,3).
And Hashem said to me: "Behold, I have begun to deliver up Sihon and his land before you; begin to possess his land."
verse value 5377 — יְהֹוָה֙ = 26 (Hashem)
Insights
Verse structure: 13 words, 55 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "to·give" (תֵּ֣ת, 2 letters) and the longest is "and·his·land" (וְאֶת־אַרְצ֑וֹ, 7 letters). 1 word in this verse appears nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "I·have·begun" (הַֽחִלֹּ֙תִי֙). The root חלל appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "and·his·land" (root ארץ, 193x in Deuteronomy); "to·give" (root נתן, 176x in Deuteronomy). The etnachta (major mid-verse pause) falls on 'and·his·land', dividing the verse into phrases of 9 and 4 words. Full calculation: וַיֹּ֤אמֶר [and·he·said] (257) + יְהֹוָה֙ [Hashem] (26) + אֵלַ֔י [to·me] (41) + רְאֵ֗ה [see!] (206) + הַֽחִלֹּ֙תִי֙ [I·have·begun] (453) + תֵּ֣ת [to·give] (800) + לְפָנֶ֔יךָ [before·you] (190) + אֶת־סִיחֹ֖ן [Sihon] (529) + וְאֶת־אַרְצ֑וֹ [and·his·land] (704) + הָחֵ֣ל [begin] (43) + רָ֔שׁ [to·seize] (500) + לָרֶ֖שֶׁת [to·possess] (930) + אֶת־אַרְצֽוֹ [his·land] (698) = 5377.
Onkelos
And Hashem said to me: See, I have begun to deliver Sihon and his land before you. Begin to dispossess him, to inherit his land.
Rashi
החלתי תת לפניך I HAVE BEGUN TO GIVE [SIHON] BEFORE THEE — He cast down the tutelary angel of the Amorites, who was in the upper spheres, beneath Moses’ feet and made him tread upon his neck (cf. Rashi on Numbers 24:2).
Ibn Ezra
"I have begun" [הַחִלֹּתִי] — [the heh is] with a patah under the heh of the binyan, on account of the guttural letter — and similarly [we find] "I have roused him in righteousness" [העירותיהו בצדק] (Isa. 45:13).
Or HaChaim
ראה החילותי תת לפניך, "Behold, I have begun to deliver up to you, etc." G'd used the word: "I have begun" in the past tense, and the word refers to the time G'd had hardened the spirit of Sichon to deny Israel the right of passage through his country in order to have a pretext to deliver him into Israel's hands. The word החילותי refers to the giving of the land, not to the previous paragraph. Moses misunderstood thinking that the word referred to the whole previous paragraph. This was what caused him to think that G'd had revoked His decree against him and this is what prompted his entreaty at the beginning of the next פרשה as explained there by Sifri.
Targum Yonatan
And the Lord said to me, See, within the space of a sun and a moon I have begun to deliver Sihon and his country into thy hand; begin thou to cast him out, to inherit his land.
Then Sihon came out against us, he and all his people, to battle at Jahaz.
verse value 1469
Insights
Verse structure: 7 words, 34 letters. Verse gematria: 1469 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "he" (ה֧וּא, 3 letters) and the longest is "to·meet·us" (לִקְרָאתֵ֜נוּ, 7 letters). 1 word in this verse appears nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "Jahaz" (יָֽהְצָה). 7 unique roots are used. Frequent roots: "and·all·his·people" (root כל, 121x in Deuteronomy); "he" (root הוא, 113x in Deuteronomy); "and·he·went·out" (root יצא, 67x in Deuteronomy). Full calculation: וַיֵּצֵא֩ [and·he·went·out] (107) + סִיחֹ֨ן [Sihon] (128) + לִקְרָאתֵ֜נוּ [to·meet·us] (787) + ה֧וּא [he] (12) + וְכׇל־עַמּ֛וֹ [and·all·his·people] (172) + לַמִּלְחָמָ֖ה [battle] (153) + יָֽהְצָה [Jahaz] (110) = 1469.
Onkelos
And Sihon came out toward us — he and all his people — to wage war at Jahaz.
Rashi
ויצא סיחן AND SIHON WENT FORTH — He did not send for Og to help him: this serves to teach you that they did not require one another's help, so mighty was each of them.
And Hashem our God delivered him up before us; and we smote him, and his sons, and all his people.
verse value 2352 — יְהֹוָ֥ה = 26 (Hashem)
Insights
Verse structure: 8 words, 42 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "and·we·struck" (וַנַּ֥ךְ, 3 letters) and the longest is "and·all·his·people" (וְאֶת־כׇּל־עַמּֽוֹ, 8 letters). 2 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "and·he·gave·him" (וַֽיִּתְּנֵ֛הוּ), "and·we·struck" (וַנַּ֥ךְ). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "our·God" (root אלהים, 368x in Deuteronomy); "and·he·gave·him" (root נתן, 176x in Deuteronomy). The etnachta (major mid-verse pause) falls on 'before·us', dividing the verse into phrases of 4 and 4 words. Full calculation: וַֽיִּתְּנֵ֛הוּ [and·he·gave·him] (477) + יְהֹוָ֥ה [Hashem] (26) + אֱלֹהֵ֖ינוּ [our·God] (102) + לְפָנֵ֑ינוּ [before·us] (226) + וַנַּ֥ךְ [and·we·struck] (76) + אֹת֛וֹ [him] (407) + וְאֶת־בָּנָ֖ו [and·his·sons] (465) + וְאֶת־כׇּל־עַמּֽוֹ [and·all·his·people] (573) = 2352.
Onkelos
And Hashem our God delivered him before us, and we struck him and his sons and all his people.
Rashi
ואת בנו [AND WE SMOTE HIM] AND HIS SONS — It is written בנו, "his son" (although read as בניו "his sons"), for he had a son who was as mighty as himself (Midrash Tanchuma, Chukat 25).
Ibn Ezra
"And we struck him" [וַנַּךְ] — the nun of the root is missing.
And we took all his cities at that time, and we placed under the ban every city — the men, and the women, and the little ones; we left none remaining;
verse value 4469
Insights
Verse structure: 12 words, 57 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "all·his·towns" (אֶת־כׇּל־עָרָיו֙, 8 letters). 2 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "whole·town" (אֶת־כׇּל־עִ֣יר), "we·left" (הִשְׁאַ֖רְנוּ). The root עיר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "not" (root לא, 214x in Deuteronomy); "that" (root הוא, 113x in Deuteronomy); "all·his·towns" (root עיר, 57x in Deuteronomy). First appearance of the root לכד ("and·we·captured") in Deuteronomy. First appearance of the root חרם ("and·we·devoted·to·destruction") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'children', dividing the verse into phrases of 9 and 3 words. Full calculation: וַנִּלְכֹּ֤ד [and·we·captured] (110) + אֶת־כׇּל־עָרָיו֙ [all·his·towns] (737) + בָּעֵ֣ת [time] (472) + הַהִ֔וא [that] (17) + וַֽנַּחֲרֵם֙ [and·we·devoted·to·destruction] (304) + אֶת־כׇּל־עִ֣יר [whole·town] (731) + מְתִ֔ם [men] (480) + וְהַנָּשִׁ֖ים [and·the·women] (411) + וְהַטָּ֑ף [children] (100) + לֹ֥א [not] (31) + הִשְׁאַ֖רְנוּ [we·left] (562) + שָׂרִֽיד [survivor] (514) = 4469.
Onkelos
And we captured all his cities at that time, and we utterly destroyed all the cities — the men, the women, and the little ones; we left no survivor.
Rashi
מתם means MEN. — Of the spoil taken from Sihon it is stated (v. 35) בזזנו לנו, an expression denoting plunder (בזה), because then this was an object of desire to them, so that each man took spoil for himself. But when they came to the plundering of Og, they were already full to satiety, and it was contemptible in their eyes, so that they tore in pieces and cast away cattle and garments, and took only silver and gold. On this account it is said (Deuteronomy 3:7) בַּזֹּנוּ לנו which is an expression denoting "holding in contempt" (בזיון). Thus is it expounded in Siphre in the chapter beginning with "And Israel dwelt in Shittim״ (Numbers 25:1).
Ramban
AND WE UTTERLY DESTROYED EVERY CITY, THE MEN, AND THE WOMEN, AND THE LITTLE ONES — who were of the Amorites, and they were commanded thereon, as it is said, But of the cities of these peoples, that the Eternal thy G-d giveth thee for an inheritance, thou shalt save alive nothing that breatheth. Even so, Moses opened discussions with them peacefully, for such is the commandment [that even for the seven nations we were obligated to proclaim peace to them] as I will explain with the help of G-d. But to Og the king of Bashan he did not proclaim peace because Og had come forth to battle against Israel before they even came to his city. I have already explained the subject in the section Zoth Chukath.
Ibn Ezra
"The men" [מְתָם] — [this means] human beings.
Tur HaArokh
ונחרם כל עיר מתם, “we destroyed every populated city.” Nachmanides writes that this was justified as the Emorites belonged to the seven tribes of the Canaanites concerning whom G’d had issued the decree: “do not allow a single soul to survive!” (Deut. 20,16) In light of this it is surprising that Moses offered the hand of peace to these people! I plan to explain this (compare Nachmanides on Deut. 20,17) as well as why no such offer was made to Og, King of Bashan, (but to the same tribe of people). The latter had come out swinging, without waiting for on offer of an olive branch.
only the cattle we took for a prey to ourselves, with the spoil of the cities which we had taken.
verse value 1817 — לָ֑נוּ = 86 (Elohim)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "to" (לָ֑נוּ) = 86, equal to Elohim. The shortest word is "only" (רַ֥ק, 2 letters) and the longest is "cattle" (הַבְּהֵמָ֖ה, 5 letters). 2 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "we·plundered" (בָּזַ֣זְנוּ), "we·captured" (לָכָֽדְנוּ). 8 unique roots are used. Frequent roots: "that" (root אשר, 466x in Deuteronomy); "the·towns" (root עיר, 57x in Deuteronomy). First appearance of the root בהמה ("cattle") in Deuteronomy. First appearance of the root בזז ("we·plundered") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'to', dividing the verse into phrases of 4 and 4 words. Full calculation: רַ֥ק [only] (300) + הַבְּהֵמָ֖ה [cattle] (57) + בָּזַ֣זְנוּ [we·plundered] (72) + לָ֑נוּ [to] (86) + וּשְׁלַ֥ל [spoil] (366) + הֶעָרִ֖ים [the·towns] (325) + אֲשֶׁ֥ר [that] (501) + לָכָֽדְנוּ [we·captured] (110) = 1817.
Onkelos
Only the livestock we took as plunder for ourselves, along with the spoil of the cities we captured.
From Aroer, which is on the edge of the valley of Arnon, and from the city that is in the valley, even to Gilead, there was not a city too high for us: Hashem our God delivered up all before us.
verse value 6447 — יְהֹוָ֥ה = 26 (Hashem)
Insights
Verse structure: 19 words, 85 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "upon·lip·wadi" (עַל־שְׂפַת־נַ֨חַל, 8 letters). Words sharing gematria 501: that, that, that. 4 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "the·town" (וְהָעִ֨יר), "and·unto·Gilead" (וְעַד־הַגִּלְעָ֔ד), "was·too·high" (שָׂגְבָ֖ה). The root אשר appears 3 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "that" (root אשר, 466x in Deuteronomy); "our·God" (root אלהים, 368x in Deuteronomy). First appearance of the root ערוער ("from·Aroer") in Deuteronomy. First appearance of the root שפה ("upon·lip·wadi") in Deuteronomy. The etnachta (major mid-verse pause) falls on 'from·us', dividing the verse into phrases of 14 and 5 words.
Onkelos
From Aroer, which is on the edge of the Wadi Arnon, and the city that is in the wadi, and as far as Gilead — there was no city too strong for us. Everything Hashem our God delivered before us.
Ibn Ezra
"Was too high [for us]" [שָׂגְבָה] — from the root of [the verse] "Hashem alone shall be exalted" [וְנִשְׂגַּב ה' לְבַדּוֹ] (Isa. 2:11).
Only to the land of the children of Ammon you came not near; all the side of the river Jabbok, and the cities of the hill-country, and all that Hashem our God had commanded us.
verse value 3129 — יְהֹוָ֥ה = 26 (Hashem)
Insights
Verse structure: 14 words, 56 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "only" (רַ֛ק, 2 letters) and the longest is "sons·of·Ammon" (בְּנֵי־עַמּ֖וֹן, 7 letters). 4 words in this verse appear nowhere else in Deuteronomy. Unique to this verse in Deuteronomy (hapax): "you·approached" (קָרָ֑בְתָּ), "all·the·bank·of" (כׇּל־יַ֞ד), "wadi" (נַ֤חַל). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 541x in Deuteronomy); "our·God" (root אלהים, 368x in Deuteronomy); "not" (root לא, 214x in Deuteronomy). The etnachta (major mid-verse pause) falls on 'you·approached', dividing the verse into phrases of 5 and 9 words. Full calculation: רַ֛ק [only] (300) + אֶל־אֶ֥רֶץ [to·land·of] (322) + בְּנֵי־עַמּ֖וֹן [sons·of·Ammon] (228) + לֹ֣א [not] (31) + קָרָ֑בְתָּ [you·approached] (702) + כׇּל־יַ֞ד [all·the·bank·of] (64) + נַ֤חַל [wadi] (88) + יַבֹּק֙ [Jabbok] (112) + וְעָרֵ֣י [towns·of] (286) + הָהָ֔ר [the·mountain] (210) + וְכֹ֥ל [all] (56) + אֲשֶׁר־צִוָּ֖ה [that·he·commanded] (602) + יְהֹוָ֥ה [Hashem] (26) + אֱלֹהֵֽינוּ [our·God] (102) = 3129.
Onkelos
Only to the land of the children of Ammon you did not draw near — all along the bank of the Wadi Jabbok, and the cities of the hill country, and all that Hashem our God had commanded.
Rashi
כל יד נחל יבק means, ALL THE DISTRICT BESIDE THE BROOK OF JABBOK. וכל אשר צוה ה' אלהינו לנו — This means, AND ALL WHICH THE LORD OUR GOD COMMANDED US not to capture, we left.
Ibn Ezra
"To the land of the children of Ammon" — which is to this day in their possession, as I have explained. "You did not approach any" — "hand" [יָד] means a place, like "the bank of the Jordan" [יַד הַיַּרְדֵּן].
Chizkuni
רק אל ארץ בני עמון לא קרבת, “only to the land of the Bney Ammon did you not come close;” according to Ibn Ezra Moses speaks only of land that was in possession of that nation at the time he spoke. This excluded the land captured from Sichon, which at one time did belong to the Bney Ammon, but which would not be returned to them by the Israelites who had taken it away from Sichon.
Onkelos
Rashi
Chizkuni