Devarim, Aliyah 1 דברים, ראשון

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.