Tanach
Devarim 3 דברים ג׳
Part of: DevarimVaetchananDevarim, Aliyah 6Devarim, Aliyah 7Vaetchanan, Aliyah 1Setumah, Deuteronomy 2:31Setumah, Deuteronomy 3:23
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וַנֵּפֶן וַנַּעַל דֶּרֶךְ הַבָּשָׁן וַיֵּצֵא עוֹג מֶֽלֶךְ־הַבָּשָׁן לִקְרָאתֵנוּ הוּא וְכׇל־עַמּוֹ לַמִּלְחָמָה אֶדְרֶֽעִי׃
We turned and went up the Boshon road. Og, King of the Boshon, went out toward us, he and his entire people, to [wage] war in Edrei.
We turned and went up the Boshon road. Og, King of the Boshon, went out toward us, he and his entire people, to [wage] war in Edrei.
Rashi
וַיֹּאמֶר יְהֹוָה אֵלַי אַל־תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ וְאֶת־כׇּל־עַמּוֹ וְאֶת־אַרְצוֹ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר עָשִׂיתָ לְסִיחֹן מֶלֶךְ הָֽאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּֽוֹן׃
Adonoy said to me, ‘‘Do not fear him, for I have put him in your hand, with all his people and his land, and you will do to him as you did to Sichon, King of the Emorites who was living in Cheshbon.’’
Adonoy said to me, ‘‘Do not fear him, for I have put him in your hand, with all his people and his land, and you will do to him as you did to Sichon, King of the Emorites who was living in Cheshbon.’’
Rashi
אל תירא אתו. וּבְסִיחוֹן לֹא הֻצְרַךְ לוֹמַר אַל תִּירָא אֹתוֹ אֶלָּא מִתְיָרֵא הָיָה מֹשֶׁה שֶׁלֹּא תַעֲמֹד לוֹ זְכוּת שֶׁשִּׁמֵּשׁ לְאַבְרָהָם, שֶׁנֶּאֱמַר (בראשית י"ד) "וַיָּבֹא הַפָּלִיט", וְהוּא עוֹג:
Do not fear him. Concerning Sichon, it was not necessary to say, “Do not fear him,” [But concerning Og] Moshe was troubled that he not benefit from the merit of having been of service to Avrohom, as it is said, “the one who escaped came,” and that was Og.
וַיִּתֵּן יְהֹוָה אֱלֹהֵינוּ בְּיָדֵנוּ גַּם אֶת־עוֹג מֶֽלֶךְ־הַבָּשָׁן וְאֶת־כׇּל־עַמּוֹ וַנַּכֵּהוּ עַד־בִּלְתִּי הִשְׁאִֽיר־לוֹ שָׂרִֽיד׃
Adonoy, our God, put into our hand also Og, King of the Boshon, and his entire people; and we smote him without leaving him a survivor.
Adonoy, our God, put into our hand also Og, King of the Boshon, and his entire people; and we smote him without leaving him a survivor.
וַנִּלְכֹּד אֶת־כׇּל־עָרָיו בָּעֵת הַהִוא לֹא הָֽיְתָה קִרְיָה אֲשֶׁר לֹא־לָקַחְנוּ מֵֽאִתָּם שִׁשִּׁים עִיר כׇּל־חֶבֶל אַרְגֹּב מַמְלֶכֶת עוֹג בַּבָּשָֽׁן׃
We conquered all his cities at that time; there was no city that we did not take from them—sixty cities, the entire province of Argov, the kingdom of Og in the Boshon.
We conquered all his cities at that time; there was no city that we did not take from them—sixty cities, the entire province of Argov, the kingdom of Og in the Boshon.
Rashi
חבל ארגב. מְתַרְגְּמִינַן בֵּית פֶּלֶךְ טְרָכוֹנָא, וְרָאִיתִי תַּרְגּוּם יְרוּשַׁלְמִי בִּמְגִלַּת אֶסְתֵּר קוֹרֵא פָּלָטִין טְרָכוֹנִין, לָמַדְתִּי חֶבֶל אַרְגּוֹב הִפַּרְכִיָּא – הֵיכַל מֶלֶךְ, כְּלוֹמַר שֶׁהַמַּלְכוּת נִקְרֵאת עַל שְׁמָהּ; וְכֵן אֶת הָאַרְגּוֹב דִּמְלָכִים (מלכים ב ט״ו:כ״ה), אֵצֶל הֵיכַל מֶלֶךְ הֲרָגוֹ פֶּקַח בֶּן רְמַלְיָהוּ לִפְקַחְיָה בֶן מְנַחֵם, לָמַדְתִּי שֶׁכָּךְ נִקְרָא שֵׁם הִפַּרְכִיָּא:
The province of Argov. Targum Onkelos translates this: בֵּית פָּלָך טְרָכוֹנָא, and I saw that Targum Yerushalmi to Megillas Esther calls a palace טְרָכוֹנִין . I learned from this that חֶבֶל אַרְגֹּב refers to the province of the Royal Palace. In other words the empire is called after its name. Similarly the word אַרְגּוֹב is found in [Seifer] Melachim, [in this context:] it was near the Royal Palace that Pekach, son of Remalyahu killed Pekachya, son of Menachem. I learned from this that this was the name of the province.
כׇּל־אֵלֶּה עָרִים בְּצֻרֹת חוֹמָה גְבֹהָה דְּלָתַיִם וּבְרִיחַ לְבַד מֵעָרֵי הַפְּרָזִי הַרְבֵּה מְאֹֽד׃
All of these were fortified cities with high walls, gates and bolts; besides very many unwalled cities.
All of these were fortified cities with high walls, gates and bolts; besides very many unwalled cities.
Rashi
מערי הפרזי. פְּרוּזוֹת וּפְתוּחוֹת בְּלֹא חוֹמָה, וְכֵן (זכריה ב') "פְּרָזוֹת תֵּשֵׁב יְרוּשָׁלַיִם":
Unwalled cities. Unconfined and open, without a wall. Similarly, “Jerusalem shall be inhabited like unwalled cities.”
וַנַּחֲרֵם אוֹתָם כַּאֲשֶׁר עָשִׂינוּ לְסִיחֹן מֶלֶךְ חֶשְׁבּוֹן הַחֲרֵם כׇּל־עִיר מְתִם הַנָּשִׁים וְהַטָּֽף׃
We annihilated them as we had done to Sichon, King of Cheshbon, annihilating every city’s men, women, and children.
We annihilated them as we had done to Sichon, King of Cheshbon, annihilating every city’s men, women, and children.
Rashi
החרם. לְשׁוֹן הֹוֶה – הָלוֹךְ וְכַלּוֹת:
Annihilating. In the present tense, [as] going and destroying.
וְכׇל־הַבְּהֵמָה וּשְׁלַל הֶעָרִים בַּזּוֹנוּ לָֽנוּ׃
And all the animals and the booty of the cities we plundered for ourselves.
And all the animals and the booty of the cities we plundered for ourselves.
וַנִּקַּח בָּעֵת הַהִוא אֶת־הָאָרֶץ מִיַּד שְׁנֵי מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן מִנַּחַל אַרְנֹן עַד־הַר חֶרְמֽוֹן׃
At that time we took the land from the possession of the two Emorite kings who were on the other side of the Yardein, from Wadi Arnon to Mount Chermon.
At that time we took the land from the possession of the two Emorite kings who were on the other side of the Yardein, from Wadi Arnon to Mount Chermon.
Rashi
מיד. מֵרְשׁוּת:
From the possession of. From under the control of.
צִידֹנִים יִקְרְאוּ לְחֶרְמוֹן שִׂרְיֹן וְהָאֱמֹרִי יִקְרְאוּ־לוֹ שְׂנִֽיר׃
The Tzidonites call Chermon Siryon, and the Emorites call it Sneer.
The Tzidonites call Chermon Siryon, and the Emorites call it Sneer.
Rashi
צידנים יקראו לחרמון וגו'. וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (דברים ד') "וְעַד הַר שִׂיאֹן הוּא חֶרְמוֹן", הֲרֵי לוֹ אַרְבָּעָה שֵׁמוֹת, לָמָּה הֻצְרְכוּ לִכָּתֵב? לְהַגִּיד שֶׁבַח אֶרֶץ יִשְׂרָאֵל – שֶׁהָיוּ אַרְבַּע מַלְכֻיּוֹת מִתְפָּאֲרוֹת בְּכָךְ, זוֹ אוֹמֶרֶת עַל שְׁמִי יִקָּרֵא, וְזוֹ אוֹמֶרֶת עַל שְׁמִי יִקָּרֵא:
The Tzidonites call Chermon. But elsewhere it says “up to Mount Si’on which is Chermon.” Hence, it has four names. Why must they [all] be mentioned? To tell the praise of the Land of Yisroel. Four kings prided themselves in it; One said, “it shall be called in my name,” and another said, “it shall be called in my name.”
שניר. הוּא שֶׁלֶג בִּלְשׁוֹן אַשְׁכְּנַז וּבִלְשׁוֹן כְּנַעַן:
Sneer. This is snow in German, and in the Canaanite language.
כֹּל ׀ עָרֵי הַמִּישֹׁר וְכׇל־הַגִּלְעָד וְכׇל־הַבָּשָׁן עַד־סַלְכָה וְאֶדְרֶעִי עָרֵי מַמְלֶכֶת עוֹג בַּבָּשָֽׁן׃
All the cities of the plain and entire Gilod and the entire Boshon to Salcho and Edre’i; cities of Og’s kingdom in the Boshon.
All the cities of the plain and entire Gilod and the entire Boshon to Salcho and Edre’i; cities of Og’s kingdom in the Boshon.
כִּי רַק־עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים הִנֵּה עַרְשׂוֹ עֶרֶשׂ בַּרְזֶל הֲלֹה הִוא בְּרַבַּת בְּנֵי עַמּוֹן תֵּשַׁע אַמּוֹת אׇרְכָּהּ וְאַרְבַּע אַמּוֹת רׇחְבָּהּ בְּאַמַּת־אִֽישׁ׃
For only Og, King of the Boshon, survived from the remainder of the giants. Look, his bed—an iron bed—isn’t it in Rabbas of the descendants of Ammon: nine amohs its length and four amohs its width, in a man’s amoh.
For only Og, King of the Boshon, survived from the remainder of the giants. Look, his bed—an iron bed—isn’t it in Rabbas of the descendants of Ammon: nine amohs its length and four amohs its width, in a man’s amoh.
Rashi
מיתר הרפאים. שֶׁהָרְגוּ אַמְרָפֶל וַחֲבֵרָיו בְּעַשְׁתְּרוֹת קַרְנַיִם, וְהוּא פָּלַט מִן הַמִּלְחָמָה שֶׁנֶּאֱמַר (בראשית י"ד) "וַיָּבֹא הַפָּלִיט" – זֶהוּ עוֹג:
From the remainder of the giants — that were killed by Amrafel and his allies at Ashteros Karnayim, and he (Og) escaped from the battle, as it is said, “And the one who escaped came,” and that referred to Og.
באמת איש. בְּאַמַּת עוֹג:
In a man’s amoh. — the amoh of Og.
וְאֶת־הָאָרֶץ הַזֹּאת יָרַשְׁנוּ בָּעֵת הַהִוא מֵעֲרֹעֵר אֲשֶׁר־עַל־נַחַל אַרְנֹן וַחֲצִי הַֽר־הַגִּלְעָד וְעָרָיו נָתַתִּי לָרֽאוּבֵנִי וְלַגָּדִֽי׃
And this land we inherited at that time. From Aro’er which is on Wadi Arnon and half of the Gilod hills and its cities—I gave to the Reuvenites and the Gaddites.
And this land we inherited at that time. From Aro’er which is on Wadi Arnon and half of the Gilod hills and its cities—I gave to the Reuvenites and the Gaddites.
Rashi
ואת הארץ הזאת. הָאֲמוּרָה לְמַעְלָה, מִנַּחַל אַרְנוֹן וְעַד הַר חֶרְמוֹן, ירשנו בעת ההיא:
And this land. “This land” refers to the land mentioned above, “From Wadi Arnon to Mount Chermon.”
מערער אשר על נחל ארנן. אֵינוֹ מְחֻבָּר לְרֹאשׁוֹ שֶׁל מִקְרָא אֶלָּא לְסוֹפוֹ – עַל נָתַתִּי לָראוּבֵנִי וְלַגָּדִי, אֲבָל לְעִנְיַן יְרֻשָּׁה עַד הַר חֶרְמוֹן הָיָה:
We inherited at that time, from Aroer which is on Wadi Arnon. This is not to be connected with the first part of the verse but with its conclusion — with “I gave to the Reuvenites and the Gaddites.” However regarding inheritance (possession) that was from [Wadi Arnon] to Mount Chermon.
וְיֶתֶר הַגִּלְעָד וְכׇל־הַבָּשָׁן מַמְלֶכֶת עוֹג נָתַתִּי לַחֲצִי שֵׁבֶט הַֽמְנַשֶּׁה כֹּל חֶבֶל הָֽאַרְגֹּב לְכׇל־הַבָּשָׁן הַהוּא יִקָּרֵא אֶרֶץ רְפָאִֽים׃
And the rest of the Gilod and all of the Boshon, the kingdom of Og, I gave to half the tribe of Menashe. The entire Argov province throughout the Boshon, that is called the land of the giants.
And the rest of the Gilod and all of the Boshon, the kingdom of Og, I gave to half the tribe of Menashe. The entire Argov province throughout the Boshon, that is called the land of the giants.
Rashi
ההוא יקרא ארץ רפאים. הִיא אוֹתָהּ שֶׁנָּתַתִּי לְאַבְרָהָם:
That is called the land of Rephaim. That is the land which I gave to Avrohom.
יָאִיר בֶּן־מְנַשֶּׁה לָקַח אֶת־כׇּל־חֶבֶל אַרְגֹּב עַד־גְּבוּל הַגְּשׁוּרִי וְהַמַּֽעֲכָתִי וַיִּקְרָא אֹתָם עַל־שְׁמוֹ אֶת־הַבָּשָׁן חַוֺּת יָאִיר עַד הַיּוֹם הַזֶּֽה׃
Yair son of Menashe took all of the Argov province until the border of the Geshurites and the Ma’achasites; and he named them for himself—the Boshon—the cities of Chavos Yair until this day.
Yair son of Menashe took all of the Argov province until the border of the Geshurites and the Ma’achasites; and he named them for himself—the Boshon—the cities of Chavos Yair until this day.
וּלְמָכִיר נָתַתִּי אֶת־הַגִּלְעָֽד׃
And to Mochir I gave the Gilod.
And to Mochir I gave the Gilod.
וְלָראוּבֵנִי וְלַגָּדִי נָתַתִּי מִן־הַגִּלְעָד וְעַד־נַחַל אַרְנֹן תּוֹךְ הַנַּחַל וּגְבֻל וְעַד יַבֹּק הַנַּחַל גְּבוּל בְּנֵי עַמּֽוֹן׃
And to the Reuvenites and to the Gaddites I gave from the Gilod to Wadi Arnon, within the wadi and the border, until Yabok, the wadi at the border of the descendants of Ammon;
And to the Reuvenites and to the Gaddites I gave from the Gilod to Wadi Arnon, within the wadi and the border, until Yabok, the wadi at the border of the descendants of Ammon;
Rashi
תוך הנחל וגבל. כָּל הַנַּחַל וְעוֹד מֵעֵבֶר לִשְׂפָתוֹ, כְּלוֹמַר עַד וְעַד בִּכְלָל וְיוֹתֵר מִכֵּן:
Within the wadi and the border. The entire wadi and until its opposite bank. In other words, עַד means not only until but includes everything within and even more.
וְהָֽעֲרָבָה וְהַיַּרְדֵּן וּגְבֻל מִכִּנֶּרֶת וְעַד יָם הָֽעֲרָבָה יָם הַמֶּלַח תַּחַת אַשְׁדֹּת הַפִּסְגָּה מִזְרָֽחָה׃
and the Arava and the Yardein and the border; from Kinneres until Arava Lake, the salt lake, beneath the slopes of the crest to the east.
and the Arava and the Yardein and the border; from Kinneres until Arava Lake, the salt lake, beneath the slopes of the crest to the east.
Rashi
מכנרת. מֵעֵבֶר הַיַּרְדֵּן הַמַּעֲרָבִי, וְנַחֲלַת בְּנֵי גָד מֵעֵבֶר הַיַּרְדֵּן הַמִּזְרָחִי, וְנָפַל בְּגוֹרָלָם רֹחַב הַיַּרְדֵּן כְּנֶגְדָּם, וְעוֹד מֵעֵבֶר שְׂפָתוֹ עַד כִּנֶּרֶת, וְזֶהוּ שֶׁנֶּאֱמַר והירדן וגבל – הַיַּרְדֵּן וּמֵעֵבֶר לוֹ:
From Kinneres. This is on the western side of the Yardein. The inheritance of Bnei Gad was on the eastern side of the Yardein and their inheritance included the width of the Yardein adjoining their land, plus [some] land on its opposite side up to Kinneres. this then is what is said here, “And the Yardein and the border,” The Yardein and (some land) on its opposite side.
וָאֲצַו אֶתְכֶם בָּעֵת הַהִוא לֵאמֹר יְהֹוָה אֱלֹהֵיכֶם נָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ חֲלוּצִים תַּֽעַבְרוּ לִפְנֵי אֲחֵיכֶם בְּנֵֽי־יִשְׂרָאֵל כׇּל־בְּנֵי־חָֽיִל׃
I commanded you at the time, saying, ‘‘Adonoy, your God, has given you this land to inherit it. Cross over in the forefront, ahead of your brothers the Bnei Yisroel, all valorous soldiers.
I commanded you at the time, saying, ‘‘Adonoy, your God, has given you this land to inherit it. Cross over in the forefront, ahead of your brothers the Bnei Yisroel, all valorous soldiers.
Rashi
ואצו אתכם. לִבְנֵי רְאוּבֵן וּבְנֵי גָד הָיָה מְדַבֵּר:
I commanded you. He was speaking to Bnei Reuvein and Bnei Gad.
לפני אחיכם. הֵם הָיוּ הוֹלְכִים לִפְנֵי יִשְׂרָאֵל לַמִּלְחָמָה לְפִי שֶׁהָיוּ גִּבּוֹרִים, וְאוֹיְבִים נוֹפְלִים לִפְנֵיהֶם, שֶׁנֶּאֱמַר (דברים ל"ג) "וְטָרַף זְרוֹעַ אַף קָדְקֹד":
Ahead of your brothers. They went ahead of Bnei Yisroel in battle because they were mighty warriors, and their enemies fell before them, as it is said, “he rips off the arm, even the head.”
רַק נְשֵׁיכֶם וְטַפְּכֶם וּמִקְנֵכֶם יָדַעְתִּי כִּֽי־מִקְנֶה רַב לָכֶם יֵֽשְׁבוּ בְּעָרֵיכֶם אֲשֶׁר נָתַתִּי לָכֶֽם׃
But your wives and your children and your cattle—I know you own much cattle—will live in your cities, which I have given you.
But your wives and your children and your cattle—I know you own much cattle—will live in your cities, which I have given you.
עַד אֲשֶׁר־יָנִיחַ יְהֹוָה ׀ לַֽאֲחֵיכֶם כָּכֶם וְיָרְשׁוּ גַם־הֵם אֶת־הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֵיכֶם נֹתֵן לָהֶם בְּעֵבֶר הַיַּרְדֵּן וְשַׁבְתֶּם אִישׁ לִֽירֻשָּׁתוֹ אֲשֶׁר נָתַתִּי לָכֶֽם׃
Until Adonoy grants your brothers [peace] like you, and they too inherit the land that Adonoy, your God, is giving them across the Yardein. Then will you return each of you to his inheritance that I have given you.
Until Adonoy grants your brothers [peace] like you, and they too inherit the land that Adonoy, your God, is giving them across the Yardein. Then will you return each of you to his inheritance that I have given you.
וְאֶת־יְהוֹשׁוּעַ צִוֵּיתִי בָּעֵת הַהִוא לֵאמֹר עֵינֶיךָ הָרֹאֹת אֵת כׇּל־אֲשֶׁר עָשָׂה יְהֹוָה אֱלֹהֵיכֶם לִשְׁנֵי הַמְּלָכִים הָאֵלֶּה כֵּֽן־יַעֲשֶׂה יְהֹוָה לְכׇל־הַמַּמְלָכוֹת אֲשֶׁר אַתָּה עֹבֵר שָֽׁמָּה׃
And Yehoshua I commanded at that time, to say, ‘‘Your eyes will be seeing that everything Adonoy, your God, did to these two kings, so will Adonoy do to all the kingdoms that your are crossing into.
And Yehoshua I commanded at that time, to say, ‘‘Your eyes will be seeing that everything Adonoy, your God, did to these two kings, so will Adonoy do to all the kingdoms that your are crossing into.
לֹא תִּֽירָאוּם כִּי יְהֹוָה אֱלֹֽהֵיכֶם הוּא הַנִּלְחָם לָכֶֽם׃ {ס}
Do not fear them, for Adonoy, your God, is the One Who is waging war for you.’’
Do not fear them, for Adonoy, your God, is the One Who is waging war for you.’’
וָאֶתְחַנַּן אֶל־יְהֹוָה בָּעֵת הַהִוא לֵאמֹֽר׃
I pleaded to Adonoy at that time, saying:
I pleaded to Adonoy at that time, saying:
Rashi
ואתחנן. אֵין חִנּוּן בְּכָל מָקוֹם אֶלָּא לְשׁוֹן מַתְּנַת חִנָּם – אַעַ"פִּ שֶׁיֵּשׁ לָהֶם לַצַּדִּיקִים לִתְלוֹת בְּמַעֲשֵׂיהֶם הַטּוֹבִים אֵין מְבַקְּשִׁים מֵאֵת הַמָּקוֹם אֶלָּא מַתְּנַת חִנָּם, (לְפִי שֶׁאָמַר לוֹ וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן אָמַר לוֹ בִּלְשׁוֹן וָאֶתְחַנַּן); דָּ"אַ זֶה אֶחָד מֵעֲשָׂרָה לְשׁוֹנוֹת שֶׁנִּקְרֵאת תְּפִלָּה, כִּדְאִיתָא בְּסִפְרֵי:
I pleaded. The word חִנוּן everywhere signifies an undeserved gift. Although the righteous might claim [reward] based on their good deeds, they ask the Almighty only for an undeserved gift. Because [the Almighty] had said to him, “I will be gracious to whom I will be gracious,” he [Moshe] uses the expression וְאֶתְחַנַּן . There is another explanation: This is one of the ten terms by which prayer is described, as is stated in Sifrei.
בעת ההוא. לְאַחַר שֶׁכָּבַשְׁתִּי אֶרֶץ סִיחוֹן וְעוֹג דִּמִּיתִי שֶׁמָּא הֻתַּר הַנֶּדֶר:
At that time. After I had captured the land of Sichon and Og, I imagined that the vow had been cancelled.
לאמר. זֶה אֶחָד מִגּ' מְקוֹמוֹת שֶׁאָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם אֵינִי מַנִּיחֲךָ עַד שֶׁתּוֹדִיעֵנִי אִם תַּעֲשֶׂה שְׁאֵלָתִי אִם לָאו (ספרי):
Saying. This is one of the three occasions where Moshe said to the Almighty, “I will not leave You alone until You make known to me whether You will do as I requested or not.”
אֲדֹנָי יֱהֹוִה אַתָּה הַֽחִלּוֹתָ לְהַרְאוֹת אֶֽת־עַבְדְּךָ אֶת־גׇּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶֽךָ׃
‘‘Adonoy, El him, You have begun to show Your servant Your greatness and Your powerful hand, that there is no power in heaven or on earth that can perform Your deeds and Your acts of power.
‘‘Adonoy, El him, You have begun to show Your servant Your greatness and Your powerful hand, that there is no power in heaven or on earth that can perform Your deeds and Your acts of power.
Rashi
ה' אלהים. רַחוּם בַּדִּין:
Adonoy, Elohim. Merciful in judgement.
אתה החלות להראות את עבדך. פֶּתַח, לִהְיוֹת עוֹמֵד וּמִתְפַּלֵּל אַעַ"פִּ שֶׁנִּגְזְרָה גְּזֵרָה; אָמַר לוֹ מִמְּךָ לָמַדְתִּי, שֶׁאָמַרְתָּ לִי (שמות ל"ב) "וְעַתָּה הַנִּיחָה לִּי", וְכִי תוֹפֵס הָיִיתִי בְךָ? אֶלָּא לִפְתֹּחַ פֶּתַח, שֶׁבִּי הָיָה תָלוּי לְהִתְפַּלֵּל עֲלֵיהֶם, כְּמוֹ כֵן הָיִיתִי סָבוּר לַעֲשׂוֹת עַכְשָׁו (ספרי):
You have begun to show Your servant an opportunity to stand and pray even though the decree has gone forth. He [Moshe] said to Him, “I learned this from you, for You said to me, ‘Now leave me alone.’ Was I then holding You? [But You said this] to provide an opportunity [and to show] that it was up to me to pray for them. Similarly, I thought to do so now.”
את גדלך. זוֹ מִדַּת טוּבְךָ, וְכֵן הוּא אוֹמֵר (במדבר י"ד) "וְעַתָּה יִגְדַּל נָא כֹּחַ ה'":
Your Greatness. This refers to Your attribute of goodness. Similarly it is said, ”And now please magnify the Might of my Master.”
ואת ידך. זוֹ יְמִינְךָ שֶׁהִיא פְּשׁוּטָה לְכָל בָּאֵי עוֹלָם:
And Your hand. This refers to Your right hand which is extended to all who enter the world.
החזקה. שֶׁאַתָּה כוֹבֵשׁ בְּרַחֲמִים אֶת מִדַּת הַדִּין בְּחָזְקָה (ספרי):
Powerful. You subdue with [Your] compassion the attribute of strict justice.
אשר מי אל וגו'. אֵינְךָ דוֹמֶה לְמֶלֶךְ בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ יוֹעֲצִין וְסַנְקַתֶּדְרִין הַמַמְּחִין בְּיָדוֹ כְּשֶׁרוֹצֶה לַעֲשׂוֹת חֶסֶד וְלַעֲבֹר עַל מִדּוֹתָיו, אַתָּה אֵין מִי שֶׁיִּמְחֶה בְיָדְךָ אִם תִּמְחֹל לִי וּתְבַטֵּל גְּזֵרָתְךָ; וּלְפִי פְשׁוּטוֹ אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ מִלְחֶמֶת סִיחוֹן וְעוֹג, – כְּדִכְתִיב (דברים ב') "רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ", – הַרְאֵנִי מִלְחֶמֶת ל"א מְלָכִים:
That there is no power etc. You are unlike a king of flesh and blood who has advisors and critics who would deter him when he wants to do kindness and to forgo his attribute [of strict justice]. You, however, there is no one to deter You, should You pardon me and annul Your decree. But according to its simplistic sense [it means]: You have begun to show Your servant the war with Sichon and Og, as it is written, “I have begun defeating before you;” show me also the war with the thirty-one kings.
אֶעְבְּרָה־נָּא וְאֶרְאֶה אֶת־הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹֽן׃
Please, allow me to cross over and see the good land that is across the Yardein, this good mountain and the Lebanon.’’
Please, allow me to cross over and see the good land that is across the Yardein, this good mountain and the Lebanon.’’
Rashi
אעברה נא. אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה:
Please allow me to cross over. The word נָא denotes a request.
ההר הטוב הזה. זוֹ יְרוּשָׁלַיִם:
This good mountain. A reference to Jerusalem.
והלבנן. זֶה בֵּית הַמִּקְדָּשׁ (ספרי):
And the Lebanon. A reference to the Bais HaMikdosh.
וַיִּתְעַבֵּר יְהֹוָה בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר יְהֹוָה אֵלַי רַב־לָךְ אַל־תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּֽה׃
Adonoy grew angry at me through your fault and did not heed me; Adonoy said to me, ‘‘Enough for you! Do not go on speaking to Me any more about this matter.
Adonoy grew angry at me through your fault and did not heed me; Adonoy said to me, ‘‘Enough for you! Do not go on speaking to Me any more about this matter.
Rashi
ויתעבר ה'. נִתְמַלֵּא חֵמָה:
Adonoy grew angry [at me]. He was filled with wrath.
למענכם. אַתֶּם גְּרַמְתֶּם לִי, וְכֵן הוּא אוֹמֵר (תהלים ק"ו) "וַיַּקְצִיפוּ עַל מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם":
Through your fault. You caused this [to happen] to me. Similarly it is said, “And they provoked Him at the waters of Merivah, and Moshe suffered harm because of them.”
רב לך. שֶׁלֹּא יֹאמְרוּ הָרַב כַּמָּה קָשֶׁה וְהַתַּלְמִיד כַּמָּה סַרְבָן וּמַפְצִיר (סוטה י"ג); דָּ"אַ — רב לך, הַרְבֵּה מִזֶּה שָׁמוּר לְךָ, רַב טוּב הַצָּפוּן לְךָ (ספרי):
Enough for you. So that people should not say, “How harsh is the Master, and how stubborn and pleading is the disciple.” Another explanation of רַב לָךְ . Much more than this is preserved for you, great is the goodness that is hidden away for you. (Siphre)
עֲלֵה ׀ רֹאשׁ הַפִּסְגָּה וְשָׂא עֵינֶיךָ יָמָּה וְצָפֹנָה וְתֵימָנָה וּמִזְרָחָה וּרְאֵה בְעֵינֶיךָ כִּי־לֹא תַעֲבֹר אֶת־הַיַּרְדֵּן הַזֶּֽה׃
Go up to the peak of the Pisgah and look around—west, north, south, and east—see with your own eyes; for you will not cross this Yardein.
Go up to the peak of the Pisgah and look around—west, north, south, and east—see with your own eyes; for you will not cross this Yardein.
Rashi
וראה בעיניך. בִּקַּשְׁתָּ מִמֶּנִּי וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה, אֲנִי מַרְאֶה לְךָ אֶת כֻּלָּהּ שֶׁנֶּאֱמַר (דברים ל"ב) "וַיַּרְאֵהוּ ה' אֶת כָּל הָאָרֶץ":
And see with your own eyes. You asked of Me — “And let me see the good land”; I will show you all of it, as it is said, “And Adonoy showed him all the land.”
וְצַו אֶת־יְהוֹשֻׁעַ וְחַזְּקֵהוּ וְאַמְּצֵהוּ כִּי־הוּא יַעֲבֹר לִפְנֵי הָעָם הַזֶּה וְהוּא יַנְחִיל אוֹתָם אֶת־הָאָרֶץ אֲשֶׁר תִּרְאֶֽה׃
And command Yehoshua, and encourage him and embolden him, because he will cross at the head of this people and he will apportion to them the land that you will see.’’
And command Yehoshua, and encourage him and embolden him, because he will cross at the head of this people and he will apportion to them the land that you will see.’’
Rashi
וצו את יהושע. עַל הַטְּרָחוֹת וְעַל הַמַּשָּׂאוֹת וְעַל הַמְּרִיבוֹת:
And command Yehoshua. Regarding the troubles, the burdens and the strifes [of leadership.]
וחזקהו ואמצהו. בִּדְבָרֶיךָ, שֶׁלֹּא יֵרַךְ לִבּוֹ לוֹמַר כְּשֵׁם שֶׁנֶּעֱנַשׁ רַבִּי עֲלֵיהֶם, כָּךְ סוֹפִי לֵעָנֵשׁ עֲלֵיהֶם, מַבְטִיחוֹ אֲנִי כִּי הוּא יַעֲבֹר וְהוּא יַנְחִיל (ע' ספרי):
And encourage him and embolden him. With your words so that he will not become faint-hearted, saying, “Just as my teacher (Moshe) was punished because of them, so eventually will I be punished because of them”; I [therefore] assure him that he will cross over and he shall apportion to them [the land.]
כי הוא יעבר. אִם יַעֲבֹר לִפְנֵיהֶם יִנְחֲלוּ, וְאִם לָאו לֹא יִנְחֲלוּ; וְכֵן אַתָּה מוֹצֵא כְּשֶׁשָּׁלַח מִן הָעָם אֶל הָעַי וְהוּא יָשַׁב, "וַיַּכּוּ מֵהֶם אַנְשֵׁי הָעַי וְגוֹ'" (יהושע ז') וְכֵיוָן שֶׁנָּפַל עַל פָּנָיו אָמַר לוֹ "קֻם לָךְ" – קם לך כְּתִיב, אַתָּה הוּא הָעוֹמֵד בִּמְקוֹמְךָ וּמְשַׁלֵּחַ אֶת בָּנַי לַמִּלְחָמָה, לָמָּה זֶּה אַתָּה נֹפֵל עַל פָּנֶיךָ? לֹא כָךְ אָמַרְתִּי לְמֹשֶׁה רַבְּךָ אִם הוּא עוֹבֵר עוֹבְרִין וְאִם לָאו אֵין עוֹבְרִין (ספרי):
Because he will cross. If he will cross at the head [of this people] they will possess [the land], but if not they will not possess it. And similarly you find that when he sent some of the people against Ai and he remained [in the camp], “The men of Ai killed [thirty-six] of them.” And when he fell on his face, he [God] said to him, “Get up.” It [the word קֻם ] is written [without the vov] [so that it can be read] קָם לָךְ — [It is because of] you remaining in your place and sending My children to war [that caused this defeat.] Why is it that you have fallen on your face? Did I not say this to Moshe, your teacher: If he will cross over [at the head] they will cross, and if not, they will not cross.
וַנֵּשֶׁב בַּגָּיְא מוּל בֵּית פְּעֽוֹר׃ {פ}
We lived in the valley facing Beis Peor.
We lived in the valley facing Beis Peor.
Rashi
ונשב בגיא וגו'. וְנִצְמַדְתֶּם לַעֲ"זָ, וְאַעַ"פִּ כֵן ועתה ישראל שמע אל החקים, וְהַכֹּל מָחוּל לְךָ, וַאֲנִי לֹא זָכִיתִי לִמָּחֵל לִי:
We lived in the valley [facing Beis Peor]. And you attached yourselves to idolatry, but nevertheless, “And now Yisroel, listen to the statutes,” and everything is forgiven you. But I was not privileged to be forgiven.
ונפן ונעל. כָּל צַד צָפוֹן הוּא עֲלִיָּה:
We turned and went up. The entire [journey] northward was uphill.