Devarim 1 דברים א׳

אלה הדברים. לְפִי שֶׁהֵן דִּבְרֵי תוֹכָחוֹת וּמָנָה כָאן כָּל הַמְּקוֹמוֹת שֶׁהִכְעִיסוּ לִפְנֵי הַמָּקוֹם בָּהֶן, לְפִיכָךְ סָתַם אֶת הַדְּבָרִים וְהִזְכִּירָם בְּרֶמֶז מִפְּנֵי כְבוֹדָן שֶׁל יִשְׂרָאֵל (עי' ספרי):

These are the words. Because these are words of admonishment, and [because] he [Moshe] intended to recount here all the places where they [the Israelites] angered the Almighty, he therefore said these words in an obscure manner and only intimated [that they sinned in these places] to uphold the honor of Israel.

אל כל ישראל. אִלּוּ הוֹכִיחַ מִקְצָתָן, הָיוּ אֵלּוּ שֶׁבַּשּׁוּק אוֹמְרִים אַתֶּם הֱיִיתֶם שׁוֹמְעִים מִבֶּן עַמְרָם וְלֹא הֲשִׁיבוֹתֶם דָּבָר מִכָּךְ וְכָךְ? אִלּוּ הָיִינוּ שָׁם הָיִינוּ מְשִׁיבִים אוֹתוֹ, לְכָךְ כִּנְּסָם כֻּלָּם וְאָמַר לָהֶם הֲרֵי כֻּלְּכֶם כָּאן, כָּל מִי שֶׁיֵּשׁ לוֹ תְשׁוּבָה יָשִׁיב (ספרי):

To all of Yisroel. Had he admonished [only] some of them, those that were in the market place could have said, “You heard what the son of Amram said [about us] and did not refute him about anything; had we been there we would have refuted [his charges].” Therefore, he gathered all of them, and said to them, “You are all present here, he who can refute [me], let him refute [me].

במדבר. לֹא בַמִּדְבָּר הָיוּ אֶלָּא בְּעַרְבוֹת מוֹאָב, וּמַהוּ בַּמִּדְבָּר? אֶלָּא בִּשְׁבִיל מַה שֶּׁהִכְעִיסוּהוּ בַּמִּדְבָּר שֶׁאָמְרוּ (שמות ט"ז) "מִי יִתֵּן מוּתֵנוּ וְגוֹ'":

In the wilderness. They were not in the wilderness but in the plains of Moav. What then is the meaning of בַּמִּדְבָּר ? It is mentioned here because they had angered God in the wilderness when they said “If only we had died [by the hand of Adonoy,] etc.”

בערבה. בִּשְׁבִיל הָעֲרָבָה, שֶׁחָטְאוּ בְּבַעַל פְּעוֹר בְּשִּׁטִּים בְּעַרְבוֹת מוֹאָב:

In the Arava plain. Because it was at Arava that they had sinned through Baal Peor at Shittim in the plains of Moav.

מול סוף. עַל מַה שֶּׁהִמְרוּ בְיַם סוּף בְּבוֹאָם לְיַם סוּף, שֶׁאָמְרוּ (שם י"ד) "הֲמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם", וְכֵן בְּנָסְעָם מִתּוֹךְ הַיָּם, שֶׁנֶּאֱמַר (תהילים ק"ו) "וַיַּמְרוּ עַל יָם בְּיַם סוּף" כִּדְאִיתָא בַּעֲרָכִין (דף ט"ו):

Facing Suf. Because they had rebelled at the Reed Sea — when they came to the Reed Sea, they said “were there not enough graves in Egypt.” And similarly when they went up from the midst of the sea, as it is said, “But they rebelled at the Sea, at the Sea of Reeds,” as it is taught in Maseches Eruchin.

בין פארן ובין תפל ולבן. אָמַר רַבִּי יוֹחָנָן חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצִינוּ מָקוֹם שֶׁשְּׁמוֹ תֹּפֶל וְלָבָן, אֶלָּא הוֹכִיחָן עַל הַדְּבָרִים שֶׁתָּפְלוּ עַל הַמָּן, שֶׁהוּא לָבָן, שֶׁאָמְרוּ (במדבר כ"א) "וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל", וְעַל מַה שֶּׁעָשׂוּ בְמִדְבַּר פָּארָן עַל יְדֵי הַמְרַגְּלִים:

Between Poron and Tofel and Lovon. R. Shimon ben Yochai said, “We reviewed the entire Scripture and we found no place with the name Tofel or Lovon. Rather he admonished them [with these words] regarding the denigrating statements they made (Tofel) about the Manna which is white (Lovon), when they said, “Our soul detests this light bread.” [The word Poron implies] the sin they committed in the wilderness of Poron because of the spies.

וחצרת. בְּמַחְלָקְתּוֹ שֶׁל קֹרַח; דָּבָר אַחֵר אָמַר לָהֶם הָיָה לָכֶם לִלְמֹד מִמַּה שֶּׁעָשִׂיתִי לְמִרְיָם בַּחֲצֵרוֹת בִּשְׁבִיל לָשׁוֹן הָרָע, וְאַתֶּם נִדְבַּרְתֶּם בַּמָּקוֹם:

And Chatzeiros. This refers to the rebellion of Korach. Another explanation — He said to them, “You should have learned [a lesson] from what I did to Miriam at Chatzeiros because of the slander she spoke, and nevertheless you spoke against the Almighty.

ודי זהב. הוֹכִיחָן עַל הָעֵגֶל שֶׁעָשׂוּ בִּשְׁבִיל רֹב זָהָב שֶׁהָיָה לָהֶם, שֶׁנֶּאֱמַר (הושע ב') "וְכֶסֶף הִרְבֵּיתִי לָהּ וְזָהָב עָשׂוּ לַבָּעַל" (עי' ספרי; ברכות ל"ב):

And Di Zohov. He admonished them about the [golden] calf they made because of the abundance of gold they had [accumulated], as it is said, “I gave them silver and gold in abundance, they made it into a Baal [an idol].”

אחד עשר יום מחרב. אָמַר לָהֶם מֹשֶׁה רְאוּ מַה גְּרַמְתֶּם אֵין לָכֶם דֶּרֶךְ קְצָרָה מֵחוֹרֵב לְקָדֵשׁ בַּרְנֵעַ כְּדֶרֶךְ הַר שֵׂעִיר, וְאַף הוּא מַהֲלַךְ י"א יוֹם, וְאַתֶּם הֲלַכְתֶּם אוֹתָהּ בִּשְׁלֹוֹשָׁה יָמִים – שֶׁהֲרֵי בְּעֶשְׂרִים בְּאִיָּר נָסְעוּ מֵחוֹרֵב, שֶׁנֶּאֱמַר (במדבר י') "וַיְהִי בַּשָּׁנָה הַשֵּׁנִית בַּחֹדֶשׁ הַשֵּׁנִי בְּעֶשְׂרִים בַּחֹדֶשׁ וְגוֹ'", וּבְכ"ט בְּסִיוָן שָׁלְחוּ אֶת הַמְרַגְּלִים מִקָּדֵשׁ בַּרְנֵעַ (תענית כ"ט), צֵא מֵהֶם ל' יוֹם שֶׁעָשׂוּ בְּקִבְרוֹת הַתַּאֲוָה שֶׁאָכְלוּ הַבָּשָׂר חֹדֶשׁ יָמִים, וְשִׁבְעָה יָמִים שֶׁעָשׂוּ בַחֲצֵרוֹת לְהִסָּגֵר שָׁם מִרְיָם, נִמְצָא בִשְׁלוֹשָׁה יָמִים הָלְכוּ כָּל אוֹתוֹ הַדֶּרֶךְ – וְכָל כָּךְ הָיְתָה הַשְּׁכִינָה מִתְלַבֶּטֶת בִּשְׁבִילְכֶם לְמַהֵר בִּיאַתְכֶם לָאָרֶץ, וּבִשְׁבִיל שֶׁקִּלְקַלְתֶּם הֵסֵב אֶתְכֶם סְבִיבוֹת הַר שֵׂעִיר אַרְבָּעִים שָׁנָה (ע' ספרי):

Eleven days [travelling time] from Choreiv. Moshe said to them, “See what you brought on yourselves, there is no shorter route from Choreiv to Kadeish Barnea than by way of Mount Seir, and even that is a journey of eleven days; and [yet] you covered the distance in three days.” For you travelled from Choreiv on the twentieth of Iyar, as it is said, “In the second year, in the second month, on the twentieth day of the month [the cloud went up and the Bnei Yisroel journeyed out of the wilderness of Sinai, Choreiv], and on the twenty-ninth day of Sivan they sent the spies from Kodeish-Barnea. Deduct from these days the thirty days they lived in Kivros haTaavah where they ate the meat for a month of days; [and deduct] the seven days they camped at Chatzeiros waiting for Miriam who was closed up there; thus we find that in three days, they travelled that entire route. To this extent the Shechina attempted for your good to hasten your coming to the Land, but because of your misconduct, He made you circle around Mount Seir for forty years.

ויהי בארבעים שנה בעשתי עשר חדש באחד לחדש. מְלַמֵּד שֶׁלֹּא הוֹכִיחָן אֶלָּא סָמוּךְ לַמִּיתָה; מִמִּי לָמַד? מִיַּעֲקֹב, שֶׁלֹּא הוֹכִיחַ אֶת בָּנָיו אֶלָּא סָמוּךְ לַמִּיתָה, אָמַר, רְאוּבֵן בְּנִי אֲנִי אוֹמֵר לְךָ מִפְּנֵי מָה לֹא הוֹכַחְתִּיךָ כָּל הַשָּׁנִים הַלָּלוּ, כְּדֵי שֶׁלֹּא תַנִּיחֵנִי וְתֵלֵךְ וְתִדְבַּק בְּעֵשָׂו אָחִי; וּמִפְּנֵי אַרְבָּעָה דְּבָרִים אֵין מוֹכִיחִין אֶת הָאָדָם אֶלָּא סָמוּךְ לַמִּיתָה, כְּדֵי שֶׁלֹּא יְהֵא מוֹכִיחוֹ וְחוֹזֵר וּמוֹכִיחוֹ, וְשֶׁלֹּא יְהֵא חֲבֵרוֹ רוֹאֵהוּ וּמִתְבַּיֵּשׁ מִמֶּנּוּ, כּוּ' כִּדְאִיתָא בְּסִפְרֵי. וְכֵן יְהוֹשֻׁעַ לֹא הוֹכִיחַ אֶת יִשְׂרָאֵל אֶלָּא סָמוּךְ לַמִּיתָה, וְכֵן שְׁמוּאֵל שֶׁנֶּאֱמַר (שמואל א י"ב), "הִנְנִי עֲנוּ בִי", וְכֵן דָּוִד אֶת שְׁלֹמֹה בְנוֹ (מלכים א ב'):

[Beginning] in the fortieth year in the eleventh month, on the first of the month. This teaches that he admonished them only shortly before his death. From whom did he learn this? From Yaakov — For Yaakov admonished his sons only shortly before his death. He said, “Reuvein, my son, I will tell you why I did not admonish you during all these years; because I did not want you to desert me and go to join my brother Eisov.” There are four reasons why one would not admonish a person until shortly before one’s death: 1) so that he does not admonish him again and again, 2) so that his fellow not be ashamed when he sees him, etc., as it is taught in Sifre. Similarly, Yehoshua admonished the Bnei Yisroel only shortly before his death, and so Shmuel, as it is said, “Behold testify against me,” and so Dovid admonished his son Shlomo, [shortly before his death.]

אחרי הכתו. אָמַר מֹשֶׁה אִם אֲנִי מוֹכִיחָם קֹדֶם שֶׁיִּכָּנְסוּ לִקְצֵה הָאָרֶץ, יֹאמְרוּ מַה לָּזֶה עָלֵינוּ? מַה הֵיטִיב לָנוּ? אֵינוֹ בָא אֶלָּא לְקַנְתֵּר וְלִמְצֹא עִלָּה, שֶׁאֵין בּוֹ כֹחַ לְהַכְנִיסֵנוּ לָאָרֶץ, לְפִיכָךְ הִמְתִּין עַד שֶׁהִפִּיל סִיחוֹן וְעוֹג לִפְנֵיהֶם וְהוֹרִישָׁם אֶת אַרְצָם וְאַחַר כָּךְ הוֹכִיחָן (ספרי):

After he had smitten [Sichon]. Moshe said, “If I admonish them before they come into [at least] part of the land, they could say, “What claim does he have on us? What good has he done for us? He has come only to harass us and to find an excuse [for leaving us in the wilderness], for he has no power to bring us into the land.” Therefore he waited until he crushed Sichon and Og before them and had given them possession of their land, and then he admonished them.

סיחן אשר יושב בחשבון. אִלּוּ לֹא הָיָה סִיחוֹן קָשֶׁה וְהָיָה שָׁרוּי בְּחֶשְׁבּוֹן, הָיָה קָשָׁה, שֶׁהַמְּדִינָה קָשָׁה, וְאִלּוּ הָיְתָה עִיר אַחֶרֶת וְסִיחוֹן שָׁרוּי בְּתוֹכָהּ, הָיְתָה קָשָׁה, שֶׁהַמֶּלֶךְ קָשֶׁה, עַל אַחַת כַּמָּה וְכַמָּה שֶׁהַמֶּלֶךְ קָשֶׁה וְהַמְּדִינָה קָשָׁה (שם):

Sichon, [King of the Emorites] who was living in Cheshbon. Even if Sichon was not a formidable opponent but had lived in Cheshbon, it would have been difficult [to defeat him] because the city itself was formidable; and if it would have been another city and Sichon had lived there, it would have been difficult [to defeat him] because the King [Sichon] was a formidable opponent. How much more [difficult was the situation] when both King and city were formidable [opponents.]

אשר יושב בעשתרת. הַמֶּלֶךְ קָשֶׁה וְהַמְּדִינָה קָשָׁה:

[Og] who was living in Ashtoros, in Edrei. [Here too] the King and the city were formidable [opponents.]

עשתרת. הוּא לְשׁוֹן צוּקִין וְקֹשִׁי, כְּמוֹ "עַשְׁתְּרֹת קַרְנַיִם" (בראשית י"ד) וְעַשְׁתָּרוֹת זֶה הוּא עַשְׁתְּרֹת קַרְנַיִם, שֶׁהָיוּ שָׁם רְפָאִים שֶׁהִכָּה אַמְרָפֶל, שֶׁנֶּאֱמַר (שם) "וַיַּכּוּ אֶת רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם". וְעוֹג נִמְלַט מֵהֶם, וְהוּא שֶׁנֶּאֱמַר (שם) "וַיָּבֹא הַפָּלִיט", וְאוֹמֵר (דברים ג') "כִּי רַק עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים":

Ashtoros. This is an expression denoting cliffs and ruggedness of terrain similar to Ashteros Karnayim, and this Ashtoros is indeed the same Ashteros Karnayim where the Rephaim were when Amrofel smote them, as it is said, “and they defeated the Rephaim in Ashteros Karnayim.” Og was the only one who escaped from them, and he is referred to in the verse as it is said, “the one who escaped came [and told Avram], and it is stated, “Only Og, King of Bashan remained of the remnant of the Rephaim.”

באדרעי. שֵׁם הַמַּלְכוּת:

In Edrei. This was the name of the empire.

הואיל. הִתְחִיל, כְּמוֹ (בראשית י"ח) "הִנֵּה נָא הוֹאַלְתִּי" (ע' ספרי):

[Moshe] began. [The word הוֹאִיל means] he began; just as it is [said,] “Here I have begun [to speak].”

באר את התורה. בְּשִׁבְעִים לָשׁוֹן פֵּרְשָׁהּ לָהֶם (תנחומא; ע' סוטה ל"ב):

To elucidate this Torah. He explained it to them in seventy languages.

רב לכם שבת. כִּפְשׁוּטוֹ; וְיֵשׁ מִ"אַ, הִרְבָּה לָכֶם גְדֻלָּה וְשָׂכָר עַל יְשִׁיבַתְכֶם בָּהָר הַזֶּה – עֲשִׂיתֶם מִשְׁכָּן, מְנוֹרָה, וְכֵלִים, קִבַּלְתֶּם תּוֹרָה, מִנִּיתֶם לָכֶם סַנְהֶדְרִין, שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת (ע' ספרי):

Enough of your living [at this mountain]. According to its plain meaning [it refers to the extended length of time]; but there is an Aggadic interpretation: You have received much fame and reward as a result of your having dwelt on this mountain — you constructed the Mishkan, the Menorah and [various other sacred] articles, you received the Torah, you appointed a Sanhedrin for yourselves, officers in charge of hundreds and officers of thousands.

פנו וסעו לכם. זוֹ דֶּרֶךְ עֲרָד וְחָרְמָה:

Turn and Travel for yourselves. This was the route through Arad and Chormah.

ובאו הר האמרי. כְּמַשְׁמָעוֹ:

And arrive at the Emorite hill [region]. Understand this literally.

ואל כל שכניו. עַמּוֹן וּמוֹאָב וְהַר שֵׂעִיר:

And at all its neighbors. This refers to Ammon, and Moav, and Mount Seir.

בערבה. זֶה מִישׁוֹר שֶׁל יַעַר:

On the plain. This refers to plain of the forest.

בהר. זֶה הַר הַמֶּלֶךְ:

On the mountain. The King’s mountain.

ובשפלה. זוֹ שְׁפֵלַת דָּרוֹם:

And in the low land. This refers to the low land of the south[ern region].

ובנגב ובחוף הים. אַשְׁקְלוֹן וְעַזָּה וְקֵיסָרִי וְכוּ' כִּדְאִיתָא בְּסִפְרֵי:

And in the Negev, and on the seacoast. Ashkelon, Gaza, and Caesarea, etc. as is stated in Siphrei.

עד הנהר הגדל. מִפְּנֵי שֶׁנִּזְכָּר עִם אֶרֶץ יִשְׂרָאֵל קוֹרְאוֹ גָּדוֹל, מְשַׁל הֶדְיוֹט אוֹמֵר "עֶבֶד מֶלֶךְ מֶלֶךְ", "הִדַּבֵּק לַשַּׁחֲוָר וְיִשְׁתַּחֲווּ לְךָ", ״קְרַב לְגַבֵּי דְהִינָא וְאִדַּהֵן" (שבועות מ"ז):

Up to the great River [the Euphrates]. Because it is mentioned in connection to Eretz Yisroel, it is referred to as great. There is a proverb that says, The servant of the King is a King; attach yourself to the chief and people will bow to you; become close to one who is anointed [distinguished] and you become anointed.

ראה נתתי. בְּעֵינֵיכֶם אַתֶּם רוֹאִים, אֵינִי אוֹמֵר לָכֶם מֵאֹמֶד וּמִשְּׁמוּעָה (ספרי):

See I have set. You see this with your own eyes. I am not saying this to you based on guesswork or rumor.

באו ורשו. אֵין מְעַרְעֵר בַּדָּבָר, וְאֵינְכֶם צְרִיכִים לְמִלְחָמָה, אִלּוּ לֹא שָׁלְחוּ מְרַגְּלִים לֹא הָיוּ צְרִיכִים לִכְלֵי זַיִן (ע' שם):

Come and inherit [the land]. No one will contest this matter, and you will not need to go to war. Had they not sent spies, they would have had no need for weapons.

לאבתיכם. לָמָּה הִזְכִּיר שׁוּב לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב? אֶלָּא אַבְרָהָם כְּדַאי לְעַצְמוֹ, יִצְחָק כְּדַאי לְעַצְמוֹ, יַעֲקֹב כְּדַאי לְעַצְמוֹ (שם):

To your forefathers. What need was there to mention [them by Name] Avrohom, Yitzchok and Yaakov? [To teach that the merit of] Avrohom alone was sufficient, [the merit of] Yitzchok alone was sufficient, [the merit of] of Yaakov alone was sufficient.

ואמר אלכם בעת ההוא לאמר. מַהוּ לֵאמֹר? אָמַר לָהֶם מֹשֶׁה לֹא מֵעַצְמִי אֲנִי אוֹמֵר לָכֶם, אֶלָּא מִפִּי הַקָּבָּ"ה (שם):

I said to you at that time saying. What is the significance of לֵאמֹר in this context? Moshe said to them, ”I am not telling you this on my own initiative, but at the behest of the Holy One, blessed is He.”

לא אוכל לבדי וגו'. אֶפְשָׁר שֶׁלֹּא הָיָה מֹשֶׁה יָכוֹל לָדוּן אֶת יִשְׂרָאֵל? אָדָם שֶׁהוֹצִיאָם מִמִּצְרַיִם, וְקָרַע לָהֶם אֶת הַיָּם, וְהוֹרִיד אֶת הַמָּן, וְהֵגִיז הַשְּׂלָו, לֹא הָיָה יָכוֹל לְדוּנָם? אֶלָּא כָּךְ אָמַר לָהֶם, ה' אלהיכם הרבה אתכם – הִגְדִּיל וְהֵרִים אֶתְכֶם עַל דַּיָּנֵיכֶם, נָטַל אֶת הָעֹנֶשׁ מִכֶּם וּנְתָנוֹ עַל הַדַּיָּנִין; וְכֵן אָמַר שְׁלֹמֹה (מלכים א ג') "כִּי מִי יוּכַל לִשְׁפֹּט אֶת עַמְּךָ הַכָּבֵד הַזֶּה"; אֶפְשָׁר מִי שֶׁכָּתוּב בּוֹ (שם ה') "וַיֶּחְכַּם מִכָּל הָאָדָם", אוֹמֵר מִי יוּכַל לִשְׁפֹּט? אֶלָּא כָּךְ אָמַר שְׁלֹמֹה, אֵין דַּיָּנֵי אֻמָּה זוֹ כְדַיָּנֵי שְׁאָר הָאֻמּוֹת, שֶׁאִם דָּן וְהוֹרֵג וּמַכֶּה וְחוֹנֵק וּמַטֶּה אֶת דִּינוֹ וְגוֹזֵל אֵין בְּכָךְ כְּלוּם, אֲנִי אִם חִיַּבְתִּי מָמוֹן שֶׁלֹּא כַדִּין, נְפָשׁוֹת אֲנִי נִתְבָּע, שֶׁנֶּאֱמַר (משלי כ"ב) "וְקָבַע אֶת קֹבְעֵיהֶם נָפֶשׁ" (ספרי; סנהדרין ז'):

I cannot [carry you] by myself. Is it possible that Moshe was unable to judge [Bnei] Yisroel? The man who brought them out of Egypt, who split the sea for them, who caused the Manna to fall, who piled up the quails, was unable to judge them? However, this is what he said to them, “Adonoy, your God, has multiplied you, i.e., he has made you great and has uplifted you over your judges; He has removed the penalty from you and set it upon judges. Shlomo intimated the same thing when he said, “For who is able to judge this difficult people of Yours.” Is it possible that he of whom it is written, ”He is the wisest of all men,” should say, “Who is able to judge, etc.”; but this is actually what Shlomo said [meant], the judges of this people are not like the judges of the nations of the world, for when they [wrongly] judge a person, send to death, or whipping, or strangulation, or if they pervert his justice and rob him, it is not considered a serious matter, but if I wrongly sentence a person to pay money I am liable for my very life, as it is said, “And He robs the life of those who rob them.”

והנכם היום ככוכבי השמים. וְכִי כְכוֹכְבֵי הַשָּׁמַיִם הָיוּ בְּאוֹתוֹ הַיּוֹם, וַהֲלֹא לֹא הָיוּ אֶלָּא שִׁשִּׁים רִבּוֹא, מַהוּ וְהִנְּכֶם הַיּוֹם? הִנְּכֶם מְשׁוּלִים כַּיּוֹם – קַיָּמִים לְעוֹלָם כַּחַמָּה וְכַלְּבָנָה וְכַכּוֹכָבִים (עי' ספרי):

And you are today like the stars in the sky. Were they really numerous as the stars that day? They actually numbered only six hundred thousand [at the time]. What then does “you are today” mean? You are compared to the day, you are as eternal as the sun, the moon and the stars.

יסף עליכם ככם אלף פעמים. מַהוּ שׁוּב ויברך אתכם כאשר דבר לכם? אֶלָּא אָמְרוּ לוֹ, מֹשֶׁה אַתָּה נוֹתֵן קִצְבָּה לְבִרְכוֹתֵינוּ? כְּבָר הִבְטִיחַ הַקָּבָּ"ה אֶת אַבְרָהָם "אֲשֶׁר אִם יוּכַל אִישׁ לִמְנוֹת וְגוֹ'" (בראשית י"ג), אָמַר לָהֶם זוֹ מִשֶּׁלִּי הִיא, אֲבָל הוּא יְבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם (ספרי):

[He] will add to you one thousandfold. What is the significance of the additional words: And will bless you as He spoke about you? They [Bnei Yisroel] said to Moshe, “You are limiting our blessing, the Holy One blessed is He, has already assured Avrohom, “[I will make your descendants as the dust of the earth] so that if a man can count, etc.” [Moshe then] said to them, “This [one thousandfold blessing] is my personal blessing, but He will bless you “As He spoke about you.”

איכה אשא לבדי. אִם אֹמַר לְקַבֵּל שָׂכָר, לֹא אוּכַל, זוֹ הִיא שֶׁאָמַרְתִּי לָכֶם לֹא מֵעַצְמִי אֲנִי אוֹמֵר לָכֶם אֶלָּא מִפִּי הַקָּבָּ"ה:

How can I carry alone. If I would say, [“I will do so] in order to be rewarded,” I cannot do so. This is what I have [already] told you, “I did not say this to you on my own accord but by the order of the Holy One Blessed is He.”

טרחכם. מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל טַרְחָנִין – הָיָה אֶחָד מֵהֶם רוֹאֶה אֶת בַּעַל דִּינוֹ נוֹצֵחַ בַּדִּין, אוֹמֵר יֵשׁ לִי עֵדִים לְהָבִיא, יֵשׁ לִי רְאָיוֹת לְהָבִיא, מוֹסִיף אֲנִי עֲלֵיכֶם דַּיָּנִין:

Your troublesomeness. This teaches us that Bnei Yisroel were troublesome. If one of them would see that his rival was about to win the Din Torah, he would say, “I have [additional] witnesses to bring, I have [more] proof to bring, I want to add additional judges over you.”

ומשאכם. מְלַמֵּד שֶׁהָיוּ אֶפִּיקוֹרְסִין, הִקְדִּים מֹשֶׁה לָצֵאת, אָמְרוּ מָה רָאָה בֶן עַמְרָם לָצֵאת? שֶׁמָּא אֵינוֹ שָׁפוּי בְּתוֹךְ בֵּיתוֹ; אֵחַר לָצֵאת, אָמְרוּ מָה רָאָה בֶן עַמְרָם שֶׁלֹּא לָצֵאת? מָה אַתֶּם סְבוּרִים? יוֹשֵׁב וְיוֹעֵץ עֲלֵיכֶם עֵצוֹת רָעוֹת וְחוֹשֵׁב עֲלֵיכֶם מַחֲשָׁבוֹת:

Your burdensomeness. This teaches that they were scoffers. When Moshe left his tent early [in the morning], they would say, “Why does the son of Amram leave so early? Perhaps things are not calm in his house”? When he left late, they would say, “For what reason is the son of Amram not leaving? What do you think [is the reason]? He is sitting and planning evil schemes against you, and is thinking up plots [against you].”

ורבכם. מְלַמֵּד שֶׁהָיוּ רוֹגְנִים (ספרי):

Contentiousness. This teaches that they were discontented.

הבו לכם. הַזְמִינוּ עַצְמְכֶם לַדָּבָר:

Provide yourselves [men] Prepare yourselves to fulfil this matter.

אנשים. וְכִי תַעֲלֶה עַל דַּעְתְּךָ נָשִׁים, מַה תַּ"לֹ אֲנָשִׁים? צַדִּיקִים, כְּסוּפִים:

Men. Would you think [that he expected them to take] women [as leaders]? Why then was it necessary to stipulate “men”? [To emphasize that they should be] righteous men, Men who are desired. Wise men.

חכמים ונבנים. מְבִינִים דָבָר מִתּוֹךְ דָּבָר; זוֹ הִיא שֶׁשָּׁאַל אֲרִיּוֹס אֶת רַבִּי יוֹסֵי מַה בֵּין חֲכָמִים לִנְבוֹנִים? חָכָם דּוֹמֶה לְשֻׁלְחָנִי עָשִׁיר, כְּשֶׁמְּבִיאִין לוֹ דִּינָרִין לִרְאוֹת רוֹאֶה, וּכְשֶׁאֵין מְבִיאִין לוֹ יוֹשֵׁב וְתוֹהֵא, נָבוֹן דּוֹמֶה לְשֻׁלְחָנִי תַּגָּר, כְּשֶׁמְּבִיאִין לוֹ מָעוֹת לִרְאוֹת רוֹאֶה, וּכְשֶׁאֵין מְבִיאִין לוֹ, הוּא מְחַזֵּר וּמֵבִיא מִשֶּׁלּוֹ (ספרי):

Understanding. Men who are able to deduce one matter on the basis of another matter. This is what Arius asked R’ Yosi, “What is the difference between wise men and understanding men”? A wise man is like a wealthy currency dealer, when people bring him dinarim to evaluate, he evaluates them; and when they do not bring to him, he sits and is idle. An understanding man is like a commercial trader, when they bring him coins to evaluate, he evaluates them; and when they do not bring to him, he goes about to bring his own.

וידעים לשבטיכם. שֶׁהֵם נִכָּרִים לָכֶם, שֶׁאִם בָּא לְפָנַי מְעֻטָּף בְּטַלִּיתוֹ, אֵינִי יוֹדֵעַ מִי הוּא וּמֵאֵי זֶה שֵׁבֶט הוּא, וְאִם הָגוּן הוּא, אֲבָל אַתֶּם מַכִּירִין בּוֹ, שֶׁאַתֶּם גִּדַּלְתֶּם אוֹתוֹ, לְכָךְ נֶאֱמַר וִידֻעִים לְשִׁבְטֵיכֶם (ספרי):

And renowned to your tribes. those that are known to you, for if he would come before me enwrapped in his talis, I would not know who he is, and from which tribe he comes, and if he is qualified; but you know him, for you have raised him. Therefore it is said, “And renowned to your tribes.”

בראשיכם. רָאשִׁים וּמְכֻבָּדִים עֲלֵיכֶם – שֶׁתִּהְיוּ נוֹהֲגִין בָּהֶם כָּבוֹד וְיִרְאָה:

Leaders over you. Leaders and men of honor over you, that you will conduct yourselves with them with respect and reverence.

ואשמם. חָסֵר יוֹ"ד, לִמֵּד שֶׁאַשְׁמוֹתֵיהֶם שֶׁל יִשְׂרָאֵל תְּלוּיוֹת בְּרָאשֵׁי דַּיָּנֵיהֶם, שֶׁהָיָה לָהֶם לִמְחוֹת וּלְכַוֵּן אוֹתָם לַדֶּרֶךְ הַיְשָׁרָה (ספרי):

And designated them. The word אַשִׂמֵם lacks the letter yud (our sifrei Torah however have the yud in place). This teaches that the guilt of Bnei Yisroel is placed on the heads of their judges (leaders) for it is their duty to admonish and direct them onto the right path.

ותענו אתי וגו'. חֲלַטְתֶּם אֶת הַדָּבָר לַהֲנָאַתְכֶם; הָיָה לָכֶם לְהָשִׁיב, רַבֵּנוּ מֹשֶׁה, מִמִּי נָאֶה לִלְמֹד, מִמְּךָ אוֹ מִתַּלְמִידְךָ? לֹא מִמְּךָ שֶׁנִּצְטַעַרְתָּ עָלֶיהָ? אֶלָּא יָדַעְתִּי מַחְשְׁבוֹתֵיכֶם, הֱיִיתֶם אוֹמְרִים עַכְשָׁו יִתְמַנּוּ עָלֵינוּ דַּיָּנִין הַרְבֵּה, אִם אֵין מַכִּירֵנוּ, אָנוּ מְבִיאִין לוֹ דוֹרוֹן וְהוּא נוֹשֵׂא לָנוּ פָנִים (שם):

And you answered me [and said]. You answered with determination to your benefit. You should have replied, “Moshe, our teacher, from whom is it more fitting to learn, from you or from your disciple? Would it not be better [to learn] from you who suffered for it?” But I knew your thoughts when you said, now many judges will be appointed over us, if he is not of our acquaintance, we will bring him a present (bribe), and he will deal favorably with us.

לעשות. אִם הָיִיתִי מִתְעַצֵּל, אַתֶּם אוֹמְרִים עֲשֵׂה מְהֵרָה (שם):

To do. [Even] if I had been sluggish [in doing so], you [would have] said “Do it quickly.”

ואקח את ראשי שבטיכם. מְשַׁכְתִּים – אַשְׁרֵיכֶם, עַל מִי בָּאתֶם לְהִתְמַנּוֹת? עַל בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב, עַל בְּנֵי אָדָם שֶׁנִּקְרְאוּ אַחִים וְרֵעִים, חֵלֶק וְנַחֲלָה, וְכָל לְשׁוֹן חִבָּה (שם):

I took the leaders of your tribes. I persuaded them with words: Fortunate are you! Over whom are you to be appointed? Over the children of Avrohom, Yitzchok and Yaakov, over those who are called [by the Almighty] [His] bretheren, friends, [His] portion, inheritance, and by every expression of affection.

אנשים חכמים וידעים. אֲבָל נְבוֹנִים לֹא מָצָאתִי; זוֹ אַחַת מִשֶּׁבַע מִדּוֹת שֶׁאָמַר יִתְרוֹ לְמֹשֶׁה וְלֹא מָצָא אֶלָּא שָׁלוֹשׁ, אנשים צַדִּיקִים, חכמים, וידעים (שם):

Men wise and renowned. But men of understanding I did not find. This qualification was one of the seven requirements which Yisro outlined to Moshe. [Moshe] found only three of them: righteous men, wise men, and men of renown.

ראשים עליכם. שֶׁתִּנְהֲגוּ בָהֶם כָּבוֹד, רָאשִׁים בְּמֶקַח, רָאשִׁים בְּמִמְכָּר, רָאשִׁים בְּמַשָּׂא וּמַתָּן, נִכְנָס אַחֲרוֹן וְיוֹצֵא רִאשׁוֹן (שם):

Leaders over You. You must show them respect: [they must be given] first to buy, first chance to sell, first chance in business dealings; he is to enter [the Synagogue or Bais Hamidrash] last and he is to be first to leave.

שרי אלפים. אֶחָד מְמֻנֶּה עַל אֶלֶף:

Masters of thousands. One who is appointed [to govern] over one thousand.

שרי מאות. אֶחָד מְמֻנֶּה עַל מֵאָה:

Master of hundreds. One who is appointed [to govern] over one hundered.

ושטרים. מִנִּיתִי עֲלֵיכֶם לשבטיכם – אֵלּוּ הַכּוֹפְתִין וְהַמַּכִּין בִּרְצוּעָה עַל פִּי הַדַּיָּנִין (עי' שם):

Court-officers. I appointed court-officers for your tribes. These jail and flog the offender by order of judges.

ואצוה את שפטיכם. אָמַרְתִּי לָהֶם הֱווּ מְתוּנִין בַּדִּין – אִם בָּא דִּין לְפָנֶיךָ פַּעַם אַחַת, שְׁתַּיִם, וְשָׁלוֹשׁ, אַל תֹּאמַר כְּבָר בָּא דִּין זֶה לְפָנַי פְּעָמִים הַרְבֵּה, אֶלָּא הֱיוּ נוֹשְׂאִים וְנוֹתְנִים בּוֹ (שם):

I commanded your judges. I said to them, ”Act with patience in judging. If certain litigation is brought before you once, twice and three times, do not say ‘this litigation has already been before me many times,’ but deliberate the case thoroughly.”

בעת ההוא. מִשֶּׁמִּנִּיתִים אָמַרְתִּי לָהֶם אֵין עַכְשָׁיו כִּלְשֶׁעָבַר, לְשֶׁעָבַר הֱיִיתֶם בִּרְשׁוּת עַצְמְכֶם, עַכְשָׁו הֲרֵי אַתֶּם מְשֻׁעְבָּדִים לַצִּבּוּר (שם):

At that time. When I appointed them, I said to them, “The situation now is no longer as it was. In the past you were on your own, [but] now you are obligated to the community.”

שמע. לְשׁוֹן הֹוֶה, אודנ"ט בְּלַעַז, כְּמוֹ זָכוֹר, שָׁמוֹר:

Listen. שָׁמֹעַ is a grammatical form denoting present active, odant in Old French, similar to זָכוֹר remember, and שָׁמוֹר preserve.

ובין גרו. זֶה בַּעַל דִּינוֹ שֶׁאוֹגֵר עָלָיו דְּבָרִים; דָּ"אַ ובין גרו, אַף עַל עִסְקֵי דִּירָה בֵּין חֲלֻקַּת אַחִים, אֲפִלּוּ בֵּין תַּנּוּר לְכִירַיִם (שם; סנהדרין ז'):

And between his complainant. This refers to his complainant in a litigation who accumulates words against him. Another explanation — between his co-dweller — even refers to a dispute concerning a dwelling such as the division of a house between brothers, even [a dispute] about an oven and a range.

לא תכירו פנים במשפט. זֶה הַמְמֻנֶּה לְהוֹשִׁיב הַדַּיָּנִים, שֶׁלֹּא יֹאמַר אִישׁ פְּלוֹנִי נָאֶה אוֹ גִּבּוֹר, אוֹשִׁיבֶנּוּ דַיָּן, אִישׁ פְּלוֹנִי קְרוֹבִי, אוֹשִׁיבֶנּוּ דַּיָּן בָּעִיר, וְהוּא אֵינוֹ בָּקִי בְדִינִין, נִמְצָא מְחַיֵּב אֶת הַזַּכַּאי וּמְזַכֶּה אֶת הַחַיָּב, מַעֲלֶה אֲנִי עַל מִי שֶׁמִּנָּהוּ כְּאִלּוּ הִכִּיר פָּנִים בַּדִּין:

Do not show favor in judgement. This [command is addressed] to the one who appoints judges, he should not say, “This person is handsome or powerful, I will appoint him to be a judge; this person is my relative, I will appoint him to be a judge in the city,” and since this person is not an expert in the laws, consequently, he will convict the innocent, and acquit the guilty. I will consider it against the one who appointed him as though he showed favor in judgement.

כקטן כגדל תשמעון. שֶׁיְּהֵא חָבִיב עָלֶיךָ דִּין שֶׁל פְּרוּטָה כְּדִין שֶׁל מֵאָה מָנֶה, שֶׁאִם קָדַם וּבָא לְפָנֶיךָ, לֹא תְסַלְּקֶנּוּ לָאַחֲרוֹן. דָּ"אַ — כקטן כגדל תשמעון כְּתַרְגּוּמוֹ, שֶׁלֹּא תֹאמַר זֶה עָנִי הוּא וַחֲבֵרוֹ עָשִׁיר וּמְצֻוֶּה לְפַרְנְסוֹ, אֲזַכֶּה אֶת הֶעָנִי וְנִמְצָא מִתְפַּרְנֵס בִּנְקִיּוּת; דָּ"אַ — שֶׁלֹּא תֹאמַר הֵיאַךְ אֲנִי פּוֹגֵם כְּבוֹדוֹ שֶׁל עָשִׁיר זֶה בִּשְׁבִיל דִּינָר, אֲזַכֶּנּוּ עַכְשָׁיו, וּכְשֶׁיּוֹצֵא לַחוּץ אֹמַר לוֹ תֵּן לוֹ שֶׁאַתָּה חַיָּב לוֹ (שם):

Small and great alike will you hear out. Litigation involving a peruta should be as dear to you as litigation involving a hundred maneh, so if a [minor litigation] comes before you first, do not push it off until the last. Another explanation: Small and great alike will you hear out, can be explained as the Targum Onkelos has it: [hear out the words of the small as well as the great person,] i.e., he should not say, “This one is a poor man, and his friend [opponent] is a rich man and since he is commanded to support him, I will rule in favor of the poor man and thus he will be supported in a tidy manner.” Another explanation: He should not say, “How can I offend the dignity of this rich man because of one dinar? I will rule in his favor for the moment, and when he goes outside [the court] I will say to him ‘give it back to him because you [really] owe it to him.”’

לא תגורו מפני איש. לֹא תִּירְאוּ; דָּ"אַ — לא תגורו לֹא תַכְנִיס דְּבָרֶיךָ מִפְּנֵי אִישׁ, לְשׁוֹן "אֹגֵר בַּקַּיִץ" (משלי י'):

Do not fear any man. Do not be afraid. Another explanation of לֹא תָגוּרוּ : Do not gather in [suppress] your words because of man. תָגוּרוּ is an expression similar to אוֹגֵר בְּקַיִץ — Gathering in the summer.

כי המשפט לאלהים הוא. מַה שֶּׁאַתָּה נוֹטֵל מִזֶּה שֶׁלֹּא כַדִּין, אַתָּה מַזְקִיקֵנִי לְהַחֲזִיר לוֹ, נִמְצָא שֶׁהִטֵּיתָ עָלַי הַמִּשְׁפָּט (סנהדרין ח'):

For justice belongs to God. Whatever you take from this man unjustly, you force Me to restore to him. The result being that you diverted the judgement upon Me.

תקרבון אלי. עַל דָּבָר זֶה נִסְתַּלֵּק מִמֶּנּוּ מִשְׁפַּט בְּנוֹת צְלָפְחָד (שם); וְכֵן שְׁמוּאֵל אָמַר לְשָׁאוּל (שמואל א ט') "אָנֹכִי הָרוֹאֶה", אָמַר לוֹ הַקָּבָּ"ה חַיֶּיךָ שֶׁאֲנִי מוֹדִיעֲךָ שֶׁאֵין אַתָּה רוֹאֶה, וְאֵימָתַי הוֹדִיעוֹ? כְּשֶׁבָּא לִמְשֹׁחַ אֶת דָּוִד (שמואל א ט"ז) "וַיַּרְא אֶת אֱלִיאָב וַיֹּאמֶר אַךְ נֶגֶד ה' מְשִׁיחוֹ", אָמַר לוֹ הַקָּבָּ"ה וְלֹא אָמַרְתָּ אָנֹכִי הָרֹאֶה? "אַל תַּבֵּט אֶל מַרְאֵהוּ" (ספרי):

Present to me. Because of this [statement] the law eluded him regarding the daughters of Tselofchod. Similarly, when Shmuel said to Shaul, “I am the Seer [prophet],” the Holy One Blessed is He said to him, “By your life! I will inform you that you are not a Seer [prophet].” When did He inform him? When he (Shmuel) came to anoint Dovid [it is written] “And when he saw Eliav, he said, ‘Surely before Adonoy stands His anointed.’ The Holy One blessed is He, said to him (Shmuel), “Did you not say ‘I am the Seer,’ do not look at the physical appearance.”

את כל הדברים אשר תעשון. אֵלּוּ עֲשֶׂרֶת הַדְּבָרִים שֶׁבֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת (שם):

All the things that you are to do. This refers to the ten things that differentiate between monetary litigations and capital litigations.

המדבר הגדול והנורא. שֶׁהָיוּ בוֹ נְחָשִׁים כְּקוֹרוֹת, וְעַקְרַבִּים כִּקְשָׁתוֹת (שם):

The Great and awesome wilderness. [It is so called] because in there were snakes thick as beams and scorpions large as bows.

ותקרבון אלי כלכם. בְּעִרְבּוּבְיָא; וּלְהַלָּן הוּא אוֹמֵר (דברים ה') "וַתִּקְרְבוּן אֵלַי כָּל רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם וַתֹּאמְרוּ הֵן הֶרְאָנוּ וְגוֹ'", אוֹתָהּ קְרִיבָה הָיְתָה הוֹגֶנֶת – יְלָדִים מְכַבְּדִים אֶת הַזְּקֵנִים וּשְׁלָחוּם לִפְנֵיהֶם, וּזְקֵנִים מְכַבְּדִים אֶת הָרָאשִׁים לָלֶכֶת לִפְנֵיהֶם, אֲבָל כָּאן "וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם" בְּעִרְבּוּבְיָא – יְלָדִים דּוֹחֲפִין אֶת הַזְּקֵנִים, וּזְקֵנִים דּוֹחֲפִין אֶת הָרָאשִׁים (ספרי):

You approached me, all of You. [All of you together] in a hodgepodge. But later, he [Moshe] said, “You approached me, all the leaders of your tribes and your elders, and you said, ‘Look, etc.”’ that approach was proper — the young people showed respect for the elders, letting them them go ahead of them, and the elders showed respect for the leaders, letting them go ahead of them; but here you approached me, all of you, in a hodgepodge — the young pushing aside the elders, and the elders pushing aside the leaders.

וישבו אתנו דבר. בְּאֵיזֶה לָשׁוֹן הֵם מְדַבְּרִים:

And let them bring back word to us. Let them tell us what language they speak.

את הדרך אשר נעלה בה. אֵין דֶּרֶךְ שֶׁאֵין בָּהּ עַקְמִימוּת:

The route we are to go up on. There is no road in which there are no winding curves.

ואת הערים אשר נבא אליהן. תְּחִלָּה לִכְבֹּשׁ (שם):

And the cities we will be coming to. [Which cities] will we have to capture first.

וייטב בעיני הדבר. בְּעֵינַי וְלֹא בְעֵינֵי הַמָּקוֹם; וְאִם בְּעֵינֵי מֹשֶׁה הָיָה טוֹב לָמָּה אֲמָרָהּ בַּתּוֹכָחוֹת? מָשָׁל לְאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ מְכֹר לִי חֲמוֹרְךָ זֶה, אָמַר לוֹ הֵן, נוֹתְנוֹ אַתָּה לִי לְנִסָּיוֹן? אָמַר לוֹ הֵן, בֶּהָרִים וּבַגְּבָעוֹת? אָמַר לוֹ הֵן, כֵּיוָן שֶׁרָאָה שֶׁאֵין מְעַכְּבוֹ כְלוּם, אָמַר הַלּוֹקֵחַ בְּלִבּוֹ בָּטוּחַ הוּא זֶה שֶׁלֹּא אֶמְצָא בוֹ מוּם, מִיָּד אָמַר לוֹ טֹל מְעוֹתֶיךָ אֵינִי מְנַסֵּהוּ מֵעַתָּה, אַף אֲנִי הוֹדֵיתִי לְדִבְרֵיכֶם, שֶׁמָּא תַחְזְרוּ בָכֶם כְּשֶׁתִּרְאוּ שֶׁאֵינִי מְעַכֵּב, וְאַתֶּם לֹא חֲזַרְתֶּם בָּכֶם (ספרי):

The idea pleased me. In my eyes [the idea was good] but not in the eyes of the Almighty. If the idea pleased Moshe, why did he mention it among his admonishments? [This can be explained with a] parable. A man says to his fellow, “Sell this donkey of yours to me.” He says, “yes [I will sell it to you].” “Will you give it to me on a trial basis”? He answers, “Yes.” “May I try it out on hills and mountains”? He answers, “Yes.” Since he [the buyer] saw that the seller placed no restrictions [on the sale], the buyer says to himself, “This man is confident that I will find no defect in it.” He then immediately says to him, “Take your money — I need not test it.” [Here too, Moshe said], “I too consented to your words, [thinking] perhaps you would change your minds [when you saw that I did not object, but you did not change your minds.”]

ואקח מכם. מִן הַבְּרוּרִים שֶׁבָּכֶם, מִן הַמְסֻלָּתִים שֶׁבָּכֶם (שם):

I took from you. From the choicest among you, from the finest among you.

שנים עשר אנשים איש אחד לשבט. מַגִּיד שֶׁלֹּא הָיָה שֵׁבֶט לֵוִי עִמָּהֶם (שם):

Twelve men, one man per tribe. This tells us that the tribe of Levi was not among them.

עד נחל אשכל. מַגִּיד שֶׁנִּקְרָא עַל שֵׁם סוֹפוֹ (שם):

[They arrived] at Wadi Eshkol. This tells us that it was called [Eshkol] because of the incident that was to happen there.

וירגלו אתה. מְלַמֵּד שֶׁהָלְכוּ בָהּ אַרְבָּעָה אֻמָּנִין שְׁתִי וָעֵרֶב (שם):

And they spied it out. This teaches that they passed through it along four lines — through its length and breadth.

ויורדו אלינו. מַגִּיד שֶׁאֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכָּל הָאֲרָצוֹת (שם):

And brought down to us. This tells us Eretz Yisroel is higher than all other lands.

ויאמרו טובה הארץ. מִי הֵם שֶׁאָמְרוּ טוֹבָתָהּ? יְהוֹשֻׁעַ וְכָלֵב (שם):

And they said, “Good is the land.” Who were they that said [the land was] good? Yehoshua and Caleiv.

ותמרו. לְשׁוֹן הַתְרָסָה – הִתְרַסְתֶּם כְּנֶגֶד מַאֲמָרוֹ:

And You defied. וַתַּמְרוּ is an expression of defiance. You defied His word.

ותרגנו. לָשׁוֹן הָרָע, וְכֵן "דִּבְרֵי נִרְגָּן" (משלי י"ח) – אָדָם הַמּוֹצִיא דִּבָּה:

You grumbled. You spoke slanderous words. This is similar to “the words of a נִרְגָן,” i.e., a man who slanders.

בשנאת ה' אתנו. וְהוּא הָיָה אוֹהֵב אֶתְכֶם, אֲבָל אַתֶּם שׂוֹנְאִים אוֹתוֹ; מְשַׁל הֶדְיוֹט אוֹמֵר מַה דִּבְלִבָּךְ עַל רְחִמָּךְ מַה דִּבְלִבֵּהּ עֲלָךְ (ספרי):

Because of Adonoy’s hatred of us. In reality, He loved you, but you hated Him. A popular proverb says, ”What is in your heart regarding your friend, [you imagine] is in his heart regarding yourself.”

בשנאת ה' אתנו הוציאנו מארץ מצרים. הוֹצָאָתוֹ לְשִׂנְאָה הָיְתָה; מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁהָיוּ לוֹ שְׁנֵי בָנִים וְיֵשׁ לוֹ שְׁתֵּי שָׂדוֹת, אַחַת שֶׁל שִׁקְיָא וְאַחַת שֶׁל בַּעַל, לְמִי שֶׁהוּא אוֹהֵב נוֹתֵן שֶׁל שִׁקְיָא, וּלְמִי שֶׁהוּא שׂוֹנֵא נוֹתֵן לוֹ שֶׁל בַּעַל, אֶרֶץ מִצְרַיִם שֶׁל שִׁקְיָא הִיא, שֶׁנִּילוּס עוֹלֶה וּמַשְׁקֶה אוֹתָהּ, וְאֶרֶץ כְּנַעַן שֶׁל בַּעַל, וְהוֹצִיאָנוּ מִמִּצְרַיִם לָתֵת לָנוּ אֶת אֶרֶץ כְּנַעַן (במ"ר י"ז):

Because of Adonoy’s hatred of us, He took us out of the land of Egypt. His taking us out was an act of hatred. This may be compared to a human King who had two sons and two fields, one of which was well-watered, and the other was dry. To the son he loves he gives the well-watered field, and to the son he hates he gives the dry field. The land of Egypt is a well-watered land, for the Nile river rises and irrigates it, and the land of Canaan is a dry land — and He took us out of Egypt in order to give us the land of Canaan.

ערים גדלת ובצורת בשמים. דִּבְּרוּ הַכְּתוּבִים לְשׁוֹן הֲבַאי (ספרי; חולין צ'):

Cities great and fortified sky-high. Scriptual texts [at times] speak in exaggerated terms.

לא תערצון. לְשׁוֹן שְׁבִירָה, כְּתַרְגּוּמוֹ, וְדוֹמֶה לוֹ (איוב ל') "בַּעֲרוּץ נְחָלִים לִשְׁכֹּן"– שִׁבּוּר הַנְּחָלִים:

Do not crumble. תַעַרְצוּן is an expression of breaking; as the Targum [translates it]; and it is similar to “To abide in עָרוּץ נְחָלִים — in the cleavage of the valleys.”

ילחם לכם. בִּשְׁבִילְכֶם:

He will wage war for you. On your behalf.

ובמדבר אשר ראית. מוּסָב עַל מִקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ – ככל אשר עשה אתכם במצרים, וְעָשָׂה אַף במדבר אשר ראית אשר נשאך וגו':

In the wilderness as you have seen. This verse is connected to the previous verse: “As in everything that He did with you in Egypt,” and now also in the wilderness as you have seen how He carried, etc.

כאשר ישא איש את בנו. כְּמוֹ שֶׁפֵּרַשְׁתִּי אֵצֶל "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וְגוֹ'" (שמות י"ד) מָשָׁל לִמְהַלֵּךְ בַּדֶּרֶךְ וּבְנוֹ לְפָנָיו, בָּאוּ לִסְטִים לִשְׁבּוֹתוֹ, וְכוּ':

The way a man carries his son. [Understand this] just as I explained the verse: “the angel of Elohim moved [from its position] when it travelled in front of the camp of Yisroel, etc.” This can be compared to a person on a journey with his son walking ahead of him, and highwaymen come to kidnap him [the son], etc.

ובדבר הזה. שֶׁהוּא מַבְטִיחֲכֶם לַהֲבִיאֲכֶם אֶל הָאָרֶץ – אֵינְכֶם מַאֲמִינִים בּוֹ:

Yet in this matter — that He promised you to bring you to the Land, you did not trust Him.

לראתכם. כְּמוֹ לְהַרְאוֹתְכֶם, וְכֵן (שמות י"ג) "לַנְחֹתָם הַדֶּרֶךְ", וְכֵן (תהלים כ"ו) "לַשְׁמִעַ בְּקוֹל תּוֹדָה", וְכֵן (מלכים ב ט') "לָלֶכֶת לַגִּיד בְּיִזְרְעֶאל":

To show you [the way]. The word לַרְאֹתְכֶם is the same as לְהַרְאֹתְכֶם . Similarly, הַנְחוֹתָם הַדֶּרֶך, [to lead them on the way] is the same as לְהַנְחֹתָם . Similarly, לַשְׁמִיעַ בְּקוֹל תּוֹדָה, [to make myself heard in a voice of thanksgiving is the same as לְהַשְׁמִיעַ .] Similarly, לָלֶכֶת לַגִיד בְּיִזְרְאֶל [ לַגִיד is the same as לְהַגִיד ]

אשר דרך בה. — חֶבְרוֹן; שֶׁנֶּאֱמַר (במדבר י"ג) "וַיָּבֹא עַד חֶבְרוֹן":

That he trod upon. This refers to Chevron, as it is said, “And he came to Chevron.”

התאנף. נִתְמַלֵּא רֹגֶז:

Was angry. He was filled with anger.

פנו לכם. אָמַרְתִּי לְהַעֲבִיר אֶתְכֶם דֶּרֶךְ רֹחַב אֶרֶץ אֱדוֹם לְצַד צָפוֹן לִכָּנֵס לָאָרֶץ, קִלְקַלְתֶּם וּגְרַמְתֶּם לָכֶם עִכּוּב:

Turn yourselves [around]. I said [thought] to let you pass across the breadth of the land of Edom, northward, to enter the Land [Eretz Yisroel]; however you sinned and caused this delay for yourselves.

פנו לכם. לַאֲחוֹרֵיכֶם וְתֵלְכוּ בַּמִּדְבָּר לְצַד יַם סוּף – שֶׁהַמִּדְבָּר שֶׁהָיוּ מְהַלְּכִים בּוֹ לִדְרוֹמוֹ שֶׁל הַר שֵׂעִיר הָיָה מַפְסִיק בֵּין יַם סוּף לְהַר שֵׂעִיר – עַתָּה הִמָּשְׁכוּ לְצַד הַיָּם וּתְסַבְּבוּ אֶת הַר שֵׂעִיר כָּל דְּרוֹמוֹ מִן הַמַּעֲרָב לַמִּזְרָח:

Turn yourselves [around]. Turn backwards and travel through the wilderness toward the Reed Sea, for the wilderness through which they were travelling, was south of Mount Seir, separating the Reed Sea and Mount Seir. Now draw back towards the [Reed] Sea and circle around Mount Seir, travelling along its entire southern region from the west to the east.

ותהינו. לְשׁוֹן "הִנֶּנּוּ וְעָלִינוּ אֶל הַמָּקוֹם" (במדבר י"ד), זֶה הַלָּשׁוֹן שֶׁאֲמַרְתֶּם לְשׁוֹן "הֵן", כְּלוֹמַר נִזְדַּמַּנְתֶּם:

And you got ready. תָּהִינוּ is an expression similar to הִנֶנוּ, [as in the verse] “Here we are and we will go up to the place.” This is the expression you used, an affirmative expression, As if to say, you made yourselves ready [to go up the mountain].

לא תעלו. לֹא עֲלִיָּה תְהֵא לָכֶם אֶלָּא יְרִידָה:

Do not go up. There will be no going up [victory] for you but only descent [defeat].

כאשר תעשינה הדברים. מַה הַדְּבוֹרָה הַזֹּאת כְּשֶׁהִיא מַכָּה אֶת הָאָדָם מִיָּד מֵתָה, אַף הֵם כְּשֶׁהָיוּ נוֹגְעִים בָּכֶם מִיָּד מֵתִים:

As the bees do. Just as this bee when it stings a person, it [the bee] dies immediately; so too when they [the Emorites] touched you, they died immediately.

ולא שמע ה' בקלכם. כִּבְיָכוֹל עֲשִׂיתֶם מִדַּת רַחֲמָיו כְּאִלּוּ אַכְזָרִי:

Adonoy did not accept your prayer. If this was possible to say of Him — You made His attribute of compassion as though it was one of cruelty.

ותשבו בקדש ימים רבים. י"ט שָׁנָה, שֶׁנֶּאֱמַר כימים אשר ישבתם בִּשְׁאָר הַמַּסָּעוֹת, וְהֵם הָיוּ ל"ח שָׁנָה, י"ט מֵהֶם עָשׂוּ בְקָדֵשׁ וי"ט שָׁנָה הוֹלְכִים וּמְטֹרָפִים וְחָזְרוּ לְקָדֵשׁ, כְּמוֹ שֶׁנֶּאֱמַר (במדבר ל"ב) "וַיְנִיעֵם בַּמִּדְבָּר"; כָּךְ מָצָאתִי בְּסֵדֶר עוֹלָם:

You lived in Kodeish many years. Nineteen years, as it is said: “like the years you lived [elsewhere]” i.e., during their other travels which totaled thirty-eight years. Nineteen of these years they spent in Kodeish, and nineteen years they drifted about aimlessly, and then they returned to Kodeish, as it is said: “He caused them to wander about in the wilderness.” I found this [explanation] in Seder Olam.