דברים ג׳

ונפן ונעל. כָּל צַד צָפוֹן הוּא עֲלִיָּה:

We turned and went up. The entire [journey] northward was uphill.

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.

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.

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.”

החרם. לְשׁוֹן הֹוֶה – הָלוֹךְ וְכַלּוֹת:

Annihilating. In the present tense, [as] going and destroying.

מיד. מֵרְשׁוּת:

From the possession of. From under the control of.

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.

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.

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.

ההוא יקרא ארץ רפאים. הִיא אוֹתָהּ שֶׁנָּתַתִּי לְאַבְרָהָם:

That is called the land of Rephaim. That is the land which I gave to Avrohom.

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.

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.

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.”

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.”

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.

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.

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)

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.”

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.

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.