Chapter 1

1These are the words which Moses spoke to all Israel on that side of the Jordan in the desert, in the plain opposite the Red Sea, between Paran and Tofel and Lavan and Hazeroth and Di Zahav.   אאֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר משֶׁה֙ אֶל־כָּל־יִשְׂרָאֵ֔ל בְּעֵ֖בֶר הַיַּרְדֵּ֑ן בַּמִּדְבָּ֡ר בָּֽעֲרָבָה֩ מ֨וֹל ס֜וּף בֵּֽין־פָּארָ֧ן וּבֵֽין־תֹּ֛פֶל וְלָבָ֥ן וַֽחֲצֵרֹ֖ת וְדִ֥י זָהָֽב:
These are the words. Since these are words of rebuke and he [Moses] enumerates here all the places where they angered the Omnipresent, therefore it makes no explicit mention of the incidents [in which they transgressed], but rather merely alludes to them, [by mentioning the names of the places] out of respect for Israel (cf. Sifrei).   אֵלֶּה הַדְּבָרִים.  לְפִי שֶׁהֵן דִּבְרֵי תוֹכָחוֹת וּמָנָה כָאן כָּל הַמְּקוֹמוֹת שֶׁהִכְעִיסוּ לִפְנֵי הַמָּקוֹם בָּהֶן, לְפִיכָךְ סָתַם אֶת הַדְּבָרִים וְהִזְכִּירָם בְּרֶמֶז מִפְּנֵי כְבוֹדָן שֶׁל יִשְׂרָאֵל (עי' ספרי):
to all Israel. If he had rebuked only some of them, those who were in the marketplace [i.e., absent] might have said, “You heard from [Moses] the son of Amram, and did not answer a single word regarding this and that; had we been there, we would have answered him!” Therefore, he assembled all of them, and said to them, “See, you are all here; if anyone has an answer, let him answer!” - [from Sifrei]   אֶל־כָּל־יִשְׂרָאֵל.  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):
in the desert. [At that time] they were not in the desert, but in the plains of Moab. [Accordingly,] what is [the meaning of] בַּמִּדְבָּר, in the desert? It means that he rebuked them for their having angered Him in the desert by saying, “If only we had died [by the hand of God]” (Exod. 16:3).   בַּמִּדְבָּר.  לֹא בַמִּדְבָּר הָיוּ אֶלָּא בְּעַרְבוֹת מוֹאָב, וּמַהוּ בַּמִּדְבָּר? אֶלָּא בִּשְׁבִיל מַה שֶּׁהִכְעִיסוּהוּ בַּמִּדְבָּר שֶׁאָמְרוּ (שמות ט"ז) "מִי יִתֵּן מוּתֵנוּ וְגוֹ'":
in the plain. in the plain [He rebuked them] regarding the plain, for they had sinned with [the worship of] Baal-Peor at Shittim in the plains of Moab (Num. 25:1-9). [from Sifrei]   בָּֽעֲרָבָה.  בִּשְׁבִיל הָעֲרָבָה, שֶׁחָטְאוּ בְּבַעַל פְּעוֹר בְּשִּׁטִּים בְּעַרְבוֹת מוֹאָב:
opposite the Red Sea. [He rebuked] them regarding their rebellion at the Red Sea. When they arrived at the Red Sea, they said, “Is it because there are no graves in Egypt [that you have taken us to die in the desert?]” (Exod. 14:11) Likewise, [they sinned] when they traveled from the midst of the sea, as it is said, “and they were rebellious by the sea, by the Red Sea” (Ps. 106:7), as is found in Arachin (15a).   מוֹל סוּף.  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):
Between Paran and Tofel and Lavan. Rabbi Yochanan said: We have reviewed the entire Bible, but we have found no place named Tofel or Lavan! However, [the explanation is that] he rebuked them because of the foolish things they had said (תָּפְלוּ) about the manna, which was white (לָבָן), saying “And our soul loathes this light bread” (Num. 21:5), and because of what they had done in the desert of Paran through the spies. [from Eileh Hadevarim Rabbah, Lieberman]   בֵּֽין־פָּארָן וּבֵֽין־תֹּפֶל וְלָבָן.  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:
and Hazeroth. Concerning the insurrection of Korach [which took place in Hazeroth] (Eileh Hadevarim Rabbah , Lieberman). Another explanation: He said to them, “You should have learned from what I did to Miriam at Hazeroth because of slander; [nevertheless,] you spoke against the Omnipresent” (Sifrei).   וַֽחֲצֵרֹת.  בְּמַחְלָקְתּוֹ שֶׁל קֹרַח; דָּבָר אַחֵר אָמַר לָהֶם הָיָה לָכֶם לִלְמֹד מִמַּה שֶּׁעָשִׂיתִי לְמִרְיָם בַּחֲצֵרוֹת בִּשְׁבִיל לָשׁוֹן הָרָע, וְאַתֶּם נִדְבַּרְתֶּם בַּמָּקוֹם:
and Di-Zahav. (lit., enough gold). He rebuked them for the calf they had made as a result of their abundance of gold, as it is said: “and I gave her much silver and gold, but they made it for Baal” (Hosea 2:10). (cf. Sifrei ; Ber. 32a, Eileh Hadevarim Rabbah , Lieberman).   וְדִי זָהָֽב.  הוֹכִיחָן עַל הָעֵגֶל שֶׁעָשׂוּ בִּשְׁבִיל רֹב זָהָב שֶׁהָיָה לָהֶם, שֶׁנֶּאֱמַר (הושע ב') "וְכֶסֶף הִרְבֵּיתִי לָהּ וְזָהָב עָשׂוּ לַבָּעַל" (עי' ספרי; ברכות ל"ב):
2"It is eleven days' journey from Horeb by way of Mount Seir to Kadesh Barnea."   באַחַ֨ד עָשָׂ֥ר יוֹם֙ מֵֽחֹרֵ֔ב דֶּ֖רֶךְ הַר־שֵׂעִ֑יר עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ:
It is eleven days journey from Horeb. Moses said to them: “See what you caused! There is no shorter route from Horeb to Kadesh-Barnea than the way through Mount Seir, and even that is a journey of eleven days. But you traversed it in three days!” For they traveled from Horeb on the twentieth of lyar, as it is said, “And it came to pass in the second year, in the second month, on the twentieth of the month [… the children of Israel traveled…]” (Num. 10:11-12). And on the twenty-ninth of Sivan, they sent out the spies from Kadesh Barnea, (an interval of 40 days; cf. Ta’anith 29a). Subtract from them the thirty days they spent at Kivroth Hataavah (Num. 11:34), where they ate the meat a “month of days,” and the seven days they spent at Hazeroth for Miriam to be confined [as a mezora’ath] (Num. 12:15); we find therefore, that this entire journey [from Horeb to Kadesh-Barnea] took [only] three days. And to such an extent did the Shechinah exert itself to hasten your arrival to the land of Canaan, but because you sinned, He made you travel around Mount Seir for forty years. [from Sifrei]   אַחַד עָשָׂר יוֹם מֵֽחֹרֵב.  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):
3It came to pass in the fortieth year, in the eleventh month, on the first of the month, that Moses spoke to the children of Israel according to all that the Lord had commanded him regarding them;   גוַֽיְהִי֙ בְּאַרְבָּעִ֣ים שָׁנָ֔ה בְּעַשְׁתֵּֽי־עָשָׂ֥ר חֹ֖דֶשׁ בְּאֶחָ֣ד לַחֹ֑דֶשׁ דִּבֶּ֤ר משֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל כְּ֠כֹ֠ל אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֹת֖וֹ אֲלֵהֶֽם:
And it came to pass in the fortieth year, in the eleventh month, on the first of the month [… Moses spoke]. This teaches us that he rebuked them only a short while before his death. From whom did he learn [to do] this? From Jacob, who rebuked his sons only a short while before his death. He said, “Reuben, my son, I will tell you why I have not reproved you [for your shortcomings] during all these years: So that you would not leave me and join my brother, Esau.” And for four reasons, one should not reprimand a person except shortly before one’s death: So that one should not rebuke and again have to rebuke him, so as not to cause his friend to feel ashamed when he sees him; etc. These appear in Sifrei. And similarly, Joshua rebuked Israel only shortly before his death (cf. Joshua 24:1-29), and so, Samuel, as it is said, “Behold, testify against me” (I Sam. 12:3) and so, also, David rebuked his son Solomon only shortly before his death (see I Kings 2:1-10).   וַֽיְהִי בְּאַרְבָּעִים שָׁנָה בְּעַשְׁתֵּֽי־עָשָׂר חֹדֶשׁ בְּאֶחָד לַחֹדֶשׁ.  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, כוּ' 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'):
4After he had smitten Sihon, king of the Amorites, who dwelt in Heshbon, and Og, king of the Bashan, who dwelt in Ashtaroth in Edrei.   דאַֽחֲרֵ֣י הַכֹּת֗וֹ אֵ֚ת סִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּחֶשְׁבּ֑וֹן וְאֵ֗ת ע֚וֹג מֶ֣לֶךְ הַבָּשָׁ֔ן אֲשֶׁר־יוֹשֵׁ֥ב בְּעַשְׁתָּרֹ֖ת בְּאֶדְרֶֽעִי:
After He had smitten [Sihon]. Moses said: If I rebuke them before they enter [at least] part of the land, they will say, “What [claim] has this [man] on us? What good has he ever done for us? He has come only to vex us and to find some pretext, for he does not have the power to bring us into the land.” Therefore he [Moses] waited until he had defeated Sihon and Og before them and had given them possession of their land, and [only] afterwards did he rebuke them. [Sifrei]   אַֽחֲרֵי הַכֹּתוֹ.  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):
Sihon… who dwelt in Heshbon. “Even if Sihon himself had not been powerful, but had dwelt in Heshbon, he would have [nevertheless] been powerful because the city was a powerful one; and even had it been another city, and Sihon had dwelt in it, it would have [also] been powerful because the king was powerful. How much more so now, since both the king and the city were powerful!” [Sifrei]   סִיחֹן אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן.  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):
[And Og…] who dwelt in Ashtaroth. [Here, too,] the king was powerful, and the city was powerful. [Sifrei]   אֲשֶׁר יוֹשֵׁב בְּעַשְׁתָּרֹת.  הַמֶּלֶךְ קָשֶׁה וְהַמְּדִינָה קָשָׁה:
Ashtaroth. This is an expression denoting sharp cliffs and strength, just as “Ashteroth-karnaim” (Gen. 14:5) [the hard rocks of Karnaim]. And the Ashtaroth [referred to here] is indeed that same Ashteroth-karnaim where the Rephaim [the giants] were, whom Amraphel smote, as it is said, “And they smote the Rephaim in Ashteroth-karnaim” (Gen. 14:5). And Og escaped from them, and that is the meaning of that which is stated, “And the fugitive came” (Gen. 14:13), and Scripture states (further, 3:11) “For only Og, king of the Bashan, remained from the remnant of the Rephaim.”   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":
in Edrei. the name of the kingdom. [Sifrei]   בְּאֶדְרֶֽעִי.  שֵׁם הַמַּלְכוּת:
5On that side of the Jordan, in the land of Moab, Moses commenced [and] explained this Law, saying,   הבְּעֵ֥בֶר הַיַּרְדֵּ֖ן בְּאֶ֣רֶץ מוֹאָ֑ב הוֹאִ֣יל משֶׁ֔ה בֵּאֵ֛ר אֶת־הַתּוֹרָ֥ה הַזֹּ֖את לֵאמֹֽר:
commenced. , Heb. הוֹאִיל, he commenced, just as “Behold, now I have commenced (הוֹאַלְתִּי)” (Gen. 18:27). [based on Sifrei]   הוֹאִיל.  הִתְחִיל, כְּמוֹ (בראשית י"ח) "הִנֵּה נָא הוֹאַלְתִּי" (ע' ספרי):
explained this Law. He explained it to them in seventy languages. [from Midrash Tanchuma 2; Gen. Rabbah 49; see Sotah 32a). Hakethav Vehakabbalah explains this to mean that Moses gave them seventy interpretations to every passage.   בֵּאֵר אֶת־הַתּוֹרָה.  בְּשִׁבְעִים לָשׁוֹן פֵּרְשָׁהּ לָהֶם (תנחומא; ע' סוטה ל"ב):
6"The Lord our God spoke to us in Horeb, saying, 'You have dwelt long enough at this mountain.   ויְהֹוָ֧ה אֱלֹהֵ֛ינוּ דִּבֶּ֥ר אֵלֵ֖ינוּ בְּחֹרֵ֣ב לֵאמֹ֑ר רַב־לָכֶ֥ם שֶׁ֖בֶת בָּהָ֥ר הַזֶּֽה:
You have dwelt long enough [at this mountain]. [This is to be interpreted] according to its simple meaning. But there also is an Aggadic explanation: I have given you much greatness and reward for your having dwelt at this mountain: you made the Mishkan , the menorah, and the [other] furnishings; you received the Torah; you appointed a Sanhedrin for yourselves, and captains over thousands and captains over hundreds. [Sifrei]   רַב־לָכֶם שֶׁבֶת.  כִּפְשׁוּטוֹ; וְיֵשׁ מִדְרַשׁ אַגָּדָה, הִרְבָּה לָכֶם גְדֻלָּה וְשָׂכָר עַל יְשִׁיבַתְכֶם בָּהָר הַזֶּה – עֲשִׂיתֶם מִשְׁכָּן, מְנוֹרָה, וְכֵלִים, קִבַּלְתֶּם תּוֹרָה, מִנִּיתֶם לָכֶם סַנְהֶדְרִין, שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת (ע' ספרי):
7Turn and journey, and come to the mountain of the Amorites and to all its neighboring places, in the plain, on the mountain, and in the lowland, and in the south and by the seashore, the land of the Canaanites, and the Lebanon, until the great river, the Euphrates River.   זפְּנ֣וּ | וּסְע֣וּ לָכֶ֗ם וּבֹ֨אוּ הַ֥ר הָֽאֱמֹרִי֘ וְאֶל־כָּל־שְׁכֵנָיו֒ בָּֽעֲרָבָ֥ה בָהָ֛ר וּבַשְּׁפֵלָ֥ה וּבַנֶּ֖גֶב וּבְח֣וֹף הַיָּ֑ם אֶ֤רֶץ הַכְּנַֽעֲנִי֙ וְהַלְּבָנ֔וֹן עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת:
Turn and journey. This is the way to Arad and Hormah.   פְּנוּ וּסְעוּ לָכֶם.  זוֹ דֶּרֶךְ עֲרָד וְחָרְמָה:
and come to the mountain of the Amorites. This is to be understood literally.   וּבֹאוּ הַר הָֽאֱמֹרִי.  כְּמַשְׁמָעוֹ:
and to all its neighboring places. Ammon, Moab, and Mount Seir.   וְאֶל־כָּל־שְׁכֵנָיו.  עַמּוֹן וּמוֹאָב וְהַר שֵׂעִיר:
in the plain. This refers to the forested plain.   בָּֽעֲרָבָה.  זֶה מִישׁוֹר שֶׁל יַעַר:
on the mountain. This is the king’s mountain.   בָהָר.  זֶה הַר הַמֶּלֶךְ:
and in the lowland. This is the southern lowland.   וּבַשְּׁפֵלָה.  זוֹ שְׁפֵלַת דָּרוֹם:
and in the south, and by the seashore. [This refers to] Ashkelon, Gaza and Caesarea, etc., as is stated in Sifrei .   וּבַנֶּגֶב וּבְחוֹף הַיָּם.  אַשְׁקְלוֹן וְעַזָּה וְקֵיסָרִי וְכוּ' כִּדְאִיתָא בְּסִפְרֵי:
until the great river [the Euphrates]. Since it [the Euphrates] is mentioned [in association] with the Land of Israel it is referred to as “great.” A popular parable says: A king’s servant is a king. Associate yourself with the ruler, and [people] will bow down to you; attach yourself to one who is anointed [with oil] and you will become anointed [with oil yourself] (Shevuoth 47b).   עַד־הַנָּהָר הַגָּדֹל.  מִפְּנֵי שֶׁנִּזְכָּר עִם אֶרֶץ יִשְׂרָאֵל קוֹרְאוֹ גָּדוֹל, מְשַׁל הֶדְיוֹט אוֹמֵר "עֶבֶד מֶלֶךְ מֶלֶךְ", "הִדַּבֵּק לַשַּׁחֲוָר וְיִשְׁתַּחֲווּ לְךָ", ״קְרַב לְגַבֵּי דְהִינָא וְאִדַּהֵן" (שבועות מ"ז):
8See, I have set the land before you; come and possess the land which the Lord swore to your forefathers, to Abraham, to Isaac, and to Jacob, to give them and their descendants after them.   חרְאֵ֛ה נָתַ֥תִּי לִפְנֵיכֶ֖ם אֶת־הָאָ֑רֶץ בֹּ֚אוּ וּרְשׁ֣וּ אֶת־הָאָ֔רֶץ אֲשֶׁ֣ר נִשְׁבַּ֣ע יְ֠הֹוָ֠ה לַֽאֲבֹ֨תֵיכֶ֜ם לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּלְיַֽעֲקֹב֙ לָתֵ֣ת לָהֶ֔ם וּלְזַרְעָ֖ם אַחֲרֵיהֶֽם:
Behold! I have set [the land before you]. With your own eyes you can see [this]: I do not tell you this from guessing or hearsay (Sifrei).   רְאֵה נָתַתִּי.  בְּעֵינֵיכֶם אַתֶּם רוֹאִים, אֵינִי אוֹמֵר לָכֶם מֵאֹמֶד וּמִשְּׁמוּעָה (ספרי):
Go in and possess [the land]. No one will contest the matter, and you will not need to go to war. If they [the Israelites] had not sent the spies, [but had trusted God] they would not have needed weapons of war (Sifrei).   בֹּאוּ וּרְשׁוּ.  אֵין מְעַרְעֵר בַּדָּבָר, וְאֵינְכֶם צְרִיכִים לְמִלְחָמָה, אִלּוּ לֹא שָׁלְחוּ מְרַגְּלִים לֹא הָיוּ צְרִיכִים לִכְלֵי זַיִן (ע' שם):
to your forefathers. Why does he [Moses] further mention Abraham, Isaac, and Jacob [when the reference “your forefathers” clearly indicates them]? [Their names are mentioned to show that] Abraham is worthy [of God’s oath] by himself, Isaac is worthy by himself, [and] Jacob is worthy by himself (Sifrei).   לַֽאֲבֹתֵיכֶם.  לָמָּה הִזְכִּיר שׁוּב לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב? אֶלָּא אַבְרָהָם כְּדַאי לְעַצְמוֹ, יִצְחָק כְּדַאי לְעַצְמוֹ, יַעֲקֹב כְּדַאי לְעַצְמוֹ (שם):
9And I said to you at that time, saying, 'I cannot carry you alone.   טוָֽאֹמַ֣ר אֲלֵכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר לֹֽא־אוּכַ֥ל לְבַדִּ֖י שְׂאֵ֥ת אֶתְכֶֽם:
And I said to you at that time, saying. Heb. לֵאמֹר. What is the meaning of לֵאמֹר? Moses said to them, "Not by my own accord do I speak to you [and tell you that I cannot carry you alone] but by the command of the Holy One, blessed is He (Sifrei).   וָֽאֹמַר אֲלֵכֶם בָּעֵת הַהִוא לֵאמֹר.  מַהוּ לֵאמֹר? אָמַר לָהֶם מֹשֶׁה לֹא מֵעַצְמִי אֲנִי אוֹמֵר לָכֶם, אֶלָּא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא (שם):
I cannot alone. Is it possible that Moses could not judge Israel? The man who brought them out of Egypt, split the sea for them, brought down the manna, and caused the quails to fly, could not judge them? Rather, he said to them: “The Lord, your God, has multiplied you”- [i.e.,] He has made you superior and elevated you higher than your judges. He took the punishment away from you and imposed it upon the judges [in cases where they could have prevented your wrongdoing and did not]. Solomon made a similar statement: “For who is able to judge Your great people?” (I Kings 3:9) Is it possible that he [i. e., Solomon] of whom it is said (I Kings 5:11), “He was wiser than all men,” could say, “Who is able to judge?” But this is what Solomon meant: The judges of this people are not like the judges of other peoples, for if [one of the judges of other nations] gives judgment and sentences a person to death, to lashes, or to strangulation, or perverts judgment and robs him, it means nothing; if, however, I cause a person to pay unjustly, I am liable with my life, as it is said (Proverbs 22:23), “And He robs the life of those who rob them” (Sifrei , San. 7a).   לֹֽא־אוּכַל לְבַדִּי 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'):
10The Lord, your God, has multiplied you, and behold, you are today as the stars of the heavens in abundance.   ייְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם הִרְבָּ֣ה אֶתְכֶ֑ם וְהִנְּכֶ֣ם הַיּ֔וֹם כְּכֽוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹֽב:
And, behold, you are today as the stars of the heavens. But were they [the Israelites] on that day as [many as] the stars of the heavens? Were they not only six hundred thousand? What, then, is [the meaning of] “And, behold, you are today…?” [It means]-Behold, you are compared to the sun, [signifying that you will] exist forever as do the sun, the moon, and the stars (cf. Sifrei).   וְהִנְּכֶם הַיּוֹם כְּכֽוֹכְבֵי הַשָּׁמַיִם.  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):
11May the Lord God of your forefathers add to you a thousandfold as many as you are, and may He bless you, as He spoke concerning you!   יאיְהֹוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵכֶ֗ם יֹסֵ֧ף עֲלֵיכֶ֛ם כָּכֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִֽיבָרֵ֣ךְ אֶתְכֶ֔ם כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם:
May… add to you a thousandfold as many as you are. What is [the purpose of] repeating further [in the verse]: “And He will bless you, as He has spoken concerning you?” They [the Israelites] said to him, “Moses, you are limiting our blessings [i.e., our numbers being multiplied only a thousandfold]. The Holy One, blessed is He, already promised to Abraham (Gen. 13:16), 'so that if a man will be able to count [the dust of the earth, so will your seed be counted]!’” [Moses] replied to them: “This [blessing of a thousandfold] is mine, but He will bless you as He spoke concerning you!” (Sifrei)   יֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים.  מַהוּ שׁוּב ויברך אתכם כאשר דבר לכם? אֶלָּא אָמְרוּ לוֹ, מֹשֶׁה אַתָּה נוֹתֵן קִצְבָּה לְבִרְכוֹתֵינוּ? כְּבָר הִבְטִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם "אֲשֶׁר אִם יוּכַל אִישׁ לִמְנוֹת וְגוֹ'" (בראשית י"ג), אָמַר לָהֶם זוֹ מִשֶּׁלִּי הִיא, אֲבָל הוּא יְבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם (ספרי):
12How can I bear your trouble, your burden, and your strife all by myself?   יבאֵיכָ֥ה אֶשָּׂ֖א לְבַדִּ֑י טָרְחֲכֶ֥ם וּמַשַּֽׂאֲכֶ֖ם וְרִֽיבְכֶֽם:
How can I bear…all by myself?. [Even] if I were to say, “I will do so in order to receive a reward,” I cannot do so. This is what I have already said to you, “Not by my own decision do I tell you [that I am unable to bear your trouble], but by the command of the Holy One, blessed is He.”   אֵיכָה אֶשָּׂא לְבַדִּי.  אִם אֹמַר לְקַבֵּל שָׂכָר, לֹא אוּכַל, זוֹ הִיא שֶׁאָמַרְתִּי לָכֶם לֹא מֵעַצְמִי אֲנִי אוֹמֵר לָכֶם אֶלָּא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא:
your trouble. This teaches us that the Israelites were troublesome [people]; if one saw his opponent in a lawsuit about to win, he would say, “I have [other] witnesses to bring, [more] evidence to introduce, I [will exercise my right to] add judges to you [in your tribunal]”.   טָרְחֲכֶם.  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:
and your burden. This teaches that they [the Israelites] were heretics: If Moses was early leaving his tent they would say, “Why does the son of Amram leave so early? Perhaps he is not at ease inside his house?” If he left late, they would say, “Why does the son of Amram not leave? What do you think? He is [probably] sitting and devising evil schemes against you, and is thinking up plots against you. [Other editions of Rashi have”commandments and reckonings."]   וּמַשַּֽׂאֲכֶם.  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:
and your strife. This teaches that they [the Israelites] were contentious (Sifrei).   ורבכם.  מְלַמֵּד שֶׁהָיוּ רוֹגְנִים (ספרי):
13Prepare for yourselves wise and understanding men, known among your tribes, and I will make them heads over you.   יגהָב֣וּ לָ֠כֶ֠ם אֲנָשִׁ֨ים חֲכָמִ֧ים וּנְבֹנִ֛ים וִֽידֻעִ֖ים לְשִׁבְטֵיכֶ֑ם וַֽאֲשִׂימֵ֖ם בְּרָֽאשֵׁיכֶֽם:
prepare for yourselves. Heb. לָכֶם הָבוּ. Prepare yourselves for this matter.   הָבוּ לָכֶם.  הַזְמִינוּ עַצְמְכֶם לַדָּבָר:
men. Would it enter your mind [that] women [could be chosen]? What does [specifying] “men” teach us? [It signifies that they should pick] righteous men. (Sifrei).   אֲנָשִׁים.  וְכִי תַעֲלֶה עַל דַּעְתְּךָ נָשִׁים, מַה תַּלְמוּד לוֹמָר אֲנָשִׁים? צַדִּיקִים:
wise [men]. Desirable [men]. [According to the glosses of Rabbi Akiva Eiger on Sifrei, bashful men, men who are ashamed of doing anything wrong.] [According to Heidenheim, the word כְּסוּפִים is the definition of אֲנָשִׁים, not of חֲכָמִים According to him, the next heading reads:   חֲכָמִים .  כְּסוּפִים:
understanding [men]. [I.e., men] who understand [and derive] one thing from another. This is what Arius asked Rabbi Yose: “What is the difference between wise men and understanding men?” [Rabbi Yose said] "A wise man is like a rich money changer: When people bring him dinars to examine, he examines them. When they do not bring [money] to him, he sits doing nothing. An understanding man, however, is like a merchant money changer: When they bring him money to examine, he examines it, and when they do not bring it to him, he goes out and brings his own [money-i.e., he does not wait for people to come to him-he goes to them] (Sifrei)   וּנְבֹנִים.  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):
well-known among your tribes. Men whom you recognize, for if one were to come before me wrapped in his tallith, I would not know who he is and of what tribe he is, and whether he is suitable. But you know him, for you have raised him. Therefore, it says,“well-known among your tribes.” (Sifrei)   וִֽידֻעִים לְשִׁבְטֵיכֶם.  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 I will make them heads over you. As chiefs and respected persons over you, i.e., you should act towards them with respect and reverence.   בְּרָֽאשֵׁיכֶֽם.  רָאשִׁים וּמְכֻבָּדִים עֲלֵיכֶם – שֶׁתִּהְיוּ נוֹהֲגִין בָּהֶם כָּבוֹד וְיִרְאָה:
And I will make them. [The word] וַאֲשִׂמֵם lacks a י [after the שׂ; our editions, however, have it]: This teaches us that Israel’s transgressions (אָשָׁם) are hung over the heads of their judges, since they [the judges] should have prevented them [from sinning], and directed them along the right path (Sifrei).   ואשמם.  חָסֵר יוֹ"ד, לִמֵּד שֶׁאַשְׁמוֹתֵיהֶם שֶׁל יִשְׂרָאֵל תְּלוּיוֹת בְּרָאשֵׁי דַּיָּנֵיהֶם, שֶׁהָיָה לָהֶם לִמְחוֹת וּלְכַוֵּן אוֹתָם לַדֶּרֶךְ הַיְשָׁרָה (ספרי):
14And you answered me and said, 'The thing you have spoken is good for us to do.'   ידוַתַּֽעֲנ֖וּ אֹתִ֑י וַתֹּ֣אמְר֔וּ טוֹב־הַדָּבָ֥ר אֲשֶׁר־דִּבַּ֖רְתָּ לַֽעֲשֽׂוֹת:
And you answered me. You decided the matter for your benefit. You should have replied, “Our teacher, Moses! From whom is it proper to learn, from you or from your disciple? Is it not [better to learn] from you, who have taken such pains about them?” However, I knew your thoughts; you were saying [to yourselves], “Many judges will now be appointed over us; if one does not know us, we shall bring him a gift, and he will show us favor.” (Sifrei)   וַתַּֽעֲנוּ אֹתִי וגו'.  חֲלַטְתֶּם אֶת הַדָּבָר לַהֲנָאַתְכֶם; הָיָה לָכֶם לְהָשִׁיב, מֹשֶׁה רַבֵּנוּ, 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):
to do. If I was sluggish, you said, “Act quickly.” (Sifrei)   לַֽעֲשֽׂוֹת.  אִם הָיִיתִי מִתְעַצֵּל, אַתֶּם אוֹמְרִים עֲשֵׂה מְהֵרָה (שם):
15So I took the heads of your tribes, men wise and well known, and I made them heads over you, leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens, and officers, over your tribes.   טווָֽאֶקַּ֞ח אֶת־רָאשֵׁ֣י שִׁבְטֵיכֶ֗ם אֲנָשִׁ֤ים חֲכָמִים֙ וִֽידֻעִ֔ים וָֽאֶתֵּ֥ן אוֹתָ֛ם רָאשִׁ֖ים עֲלֵיכֶ֑ם שָׂרֵ֨י אֲלָפִ֜ים וְשָׂרֵ֣י מֵא֗וֹת וְשָׂרֵ֤י חֲמִשִּׁים֙ וְשָׂרֵ֣י עֲשָׂרֹ֔ת וְשֹֽׁטְרִ֖ים לְשִׁבְטֵיכֶֽם:
So I took the heads of your tribes. I attracted them through [fine] words: “How fortunate you are! Over whom are you to be appointed? Over the children of Abraham, Isaac and Jacob-over the children of people who are called brothers and friends, [God’s] portion and inheritance, and every term of endearment.” (Sifrei)   וָֽאֶקַּח אֶת־רָאשֵׁי שִׁבְטֵיכֶם.  מְשַׁכְתִּים – אַשְׁרֵיכֶם, עַל מִי בָּאתֶם לְהִתְמַנּוֹת? עַל בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב, עַל בְּנֵי אָדָם שֶׁנִּקְרְאוּ אַחִים וְרֵעִים, חֵלֶק וְנַחֲלָה, וְכָל לְשׁוֹן חִבָּה (שם):
[So I took…] men wise and well-known. But understanding men I could not find (Ned. 20b.). This is one of the seven qualities which Jethro described to Moses (Exod.18:21), but Moses found only three [of them]-righteous, wise, and well-known [men]. (Sifrei).   אֲנָשִׁים חֲכָמִים וִֽידֻעִים.  אֲבָל נְבוֹנִים לֹא מָצָאתִי; זוֹ אַחַת מִשֶּׁבַע מִדּוֹת שֶׁאָמַר יִתְרוֹ לְמֹשֶׁה וְלֹא מָצָא אֶלָּא שָׁלוֹשׁ, אנשים צַדִּיקִים, חכמים, וידעים (שם):
[And I made them] heads over you. You should respect them- [think of them as] chiefs in buying, chiefs in selling, chiefs in all business matters, last to enter(the synagogue from his home) and first to leave [so that everyone should stand up out of respect] (Sifrei).   רָאשִׁים עֲלֵיכֶם.  שֶׁתִּנְהֲגוּ בָהֶם כָּבוֹד, רָאשִׁים בְּמֶקַח, רָאשִׁים בְּמִמְכָּר, רָאשִׁים בְּמַשָּׂא וּמַתָּן, נִכְנָס אַחֲרוֹן וְיוֹצֵא רִאשׁוֹן (שם):
leaders over thousands. one who is appointed over one thousand.   שָׂרֵי אֲלָפִים.  אֶחָד מְמֻנֶּה עַל אֶלֶף:
leaders over hundreds. one who is appointed over one hundred.   שָׂרֵי מֵאוֹת.  אֶחָד מְמֻנֶּה עַל מֵאָה:
and officers. I appointed [court officers] over you, for your tribe. These are the ones who bind and lash with a whip at the judges’ order (Sifrei).   וְשֹֽׁטְרִים.  מִנִּיתִי עֲלֵיכֶם לשבטיכם – אֵלּוּ הַכּוֹפְתִין וְהַמַּכִּין בִּרְצוּעָה עַל פִּי הַדַּיָּנִין (עי' שם):
16And I commanded your judges at that time, saying, "Hear [disputes] between your brothers and judge justly between a man and his brother, and between his litigant.   טזוָֽאֲצַוֶּה֙ אֶת־שֹׁ֣פְטֵיכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר שָׁמֹ֤עַ בֵּֽין־אֲחֵיכֶם֙ וּשְׁפַטְתֶּ֣ם צֶ֔דֶק בֵּֽין־אִ֥ישׁ וּבֵֽין־אָחִ֖יו וּבֵ֥ין גֵּרֽוֹ:
And I commanded your judges. I said to them: “Be patient in passing judgment. If a case comes before you once, twice, three times, do not say, ‘This [case] has already appeared before me several times,’ but debate it over again.’” (Sifrei)   וָֽאֲצַוֶּה אֶת־שֹׁפְטֵיכֶם.  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):
[And I commanded your judges] at that time. When I appointed them, I said to them, “Now is not like the past. Previously, you were your own masters, now you are subservient to the community.”- [Sifrei]   בָּעֵת הַהִוא.  מִשֶּׁמִּנִּיתִים אָמַרְתִּי לָהֶם אֵין עַכְשָׁיו כִּלְשֶׁעָבַר, לְשֶׁעָבַר הֱיִיתֶם בִּרְשׁוּת עַצְמְכֶם, עַכְשָׁו הֲרֵי אַתֶּם מְשֻׁעְבָּדִים לַצִּבּוּר (שם):
Hear. Heb. שָׁמֹעַ Present tense: odant in Old French, [always be] hearing, as in זָכוֹר, remembering, and שָׁמוֹר, keeping.   שָׁמֹעַ.  לְשׁוֹן הֹוֶה, אודנ"ט בְּלַעַז, כְּמוֹ זָכוֹר, שָׁמוֹר:
and between his litigant. Heb. גֵּרוֹ. This (גֵּרוֹ) is his opponent in the lawsuit who accumulates (אוֹגֵר) arguments against him. Another explanation: (וּבֵין גֵּרוֹ) : Even in undertakings concerning a residence [גּוּר meaning to dwell], in the division of [property between inheriting] brothers, even if it is a dispute about [such minor things as] an oven and a stove (Sifrei ; San. 7b).   וּבֵֽין־גֵּרֽוֹ.  זֶה בַּעַל דִּינוֹ שֶׁאוֹגֵר עָלָיו דְּבָרִים; דָּבָר אַחֵר ובין גרו, אַף עַל עִסְקֵי דִּירָה בֵּין חֲלֻקַּת אַחִים, אֲפִלּוּ בֵּין תַּנּוּר לְכִירַיִם (שם; סנהדרין ז'):
17You shall not favor persons in judgment; [rather] you shall hear the small just as the great; you shall not fear any man, for the judgment is upon the Lord, and the case that is too difficult for you, bring to me, and I will hear it."   יזלֹֽא־תַכִּ֨ירוּ פָנִ֜ים בַּמִּשְׁפָּ֗ט כַּקָּטֹ֤ן כַּגָּדֹל֙ תִּשְׁמָע֔וּן לֹ֤א תָג֨וּרוּ֙ מִפְּנֵי־אִ֔ישׁ כִּ֥י הַמִּשְׁפָּ֖ט לֵֽאלֹהִ֣ים ה֑וּא וְהַדָּבָר֙ אֲשֶׁ֣ר יִקְשֶׁ֣ה מִכֶּ֔ם תַּקְרִב֥וּן אֵלַ֖י וּשְׁמַעְתִּֽיו:
You shall not favor persons in judgment. This refers to the person who appoints judges, that he should not say, “So-and-so is handsome or strong; I will appoint him as a judge” [or] “So-and-so is my relative; I will appoint him as a judge in the city,” even if he is not expert in the laws, and consequently he condemns the innocent and acquits the guilty. [God says:] I will hold it against the one who appointed him [this judge] as though he [himself] had shown partiality in judgment (Sifrei).   לֹֽא־תַכִּירוּ פָנִים בַּמִּשְׁפָּט.  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:
You shall hear the small just as the great. A case regarding a perutah [small coin] should be as important to you as [a case] regarding a hundred maneh [a large sum], so that if it [the former] is presented before you first, do not postpone it for last (San. 8a). Another explanation of “You shall hear the words of the small as you do those of the great,” as per the Targum [The words of the small you shall hear like the words of the great]: You shall not say: “This is a poor man, and his friend [opponent] is rich, and it is a mitzvah to support him [the poor man]. I will favor the poor man, and he will thus be supported respectably.” Another explanation: You shall not say,“How can I affront the honor of this rich man because of one dinar ? I will favor him now and when he goes outside [leaves the court] I will tell him, 'Give it to him [to the poor man], for you really owe it to him!’” (Sifrei)   כַּקָּטֹן כַּגָּדֹל תִּשְׁמָעוּן.  שֶׁיְּהֵא חָבִיב עָלֶיךָ דִּין שֶׁל פְּרוּטָה כְּדִין שֶׁל מֵאָה מָנֶה, שֶׁאִם קָדַם וּבָא לְפָנֶיךָ, לֹא תְסַלְּקֶנּוּ לָאַחֲרוֹן. דָּבָר אַחֵר — כקטן כגדל תשמעון כְּתַרְגּוּמוֹ, שֶׁלֹּא תֹאמַר זֶה עָנִי הוּא וַחֲבֵרוֹ עָשִׁיר וּמְצֻוֶּה לְפַרְנְסוֹ, אֲזַכֶּה אֶת הֶעָנִי וְנִמְצָא מִתְפַּרְנֵס בִּנְקִיּוּת; דָּבָר אַחֵר — שֶׁלֹּא תֹאמַר הֵיאַךְ אֲנִי פּוֹגֵם כְּבוֹדוֹ שֶׁל עָשִׁיר זֶה בִּשְׁבִיל דִּינָר, אֲזַכֶּנּוּ עַכְשָׁיו, וּכְשֶׁיּוֹצֵא לַחוּץ אֹמַר לוֹ תֵּן לוֹ שֶׁאַתָּה חַיָּב לוֹ (שם):
You shall not fear any man. Heb. לֹא תָגוּרוּ, meaning you shall not fear. Another explanation: You shall not gather in [stifle] your words because of any man. As in (Prov. 10:5),“It gathers (אוֹגֵר) in summer.” (See Sifrei.)   לֹֽא־תָגוּרוּ מִפְּנֵי־אִישׁ.  לֹא תִּירְאוּ; דָּבָר אַחֵר — לא תגורו לֹא תַכְנִיס דְּבָרֶיךָ מִפְּנֵי אִישׁ, לְשׁוֹן "אֹגֵר בַּקַּיִץ" (משלי י'):
for the judgment is upon the Lord. Whatever you unjustly take from one, you will oblige Me to return to him. Consequently you have perverted a judgment against Me (San. 8a).   כִּי הַמִּשְׁפָּט לֵֽאלֹהִים הוּא.  מַה שֶּׁאַתָּה נוֹטֵל מִזֶּה שֶׁלֹּא כַדִּין, אַתָּה מַזְקִיקֵנִי לְהַחֲזִיר לוֹ, נִמְצָא שֶׁהִטֵּיתָ עָלַי הַמִּשְׁפָּט (סנהדרין ח'):
[And the case that is too difficult for you] bring to me. Because of this [presumptive] statement, Moses forgot the law regarding the daughters of Zelophehad [in Num. 27:1-5](San. 8a). Similarly, Samuel answered Saul and said (I Sam. 9:19),“I am the seer.” Whereupon, the Holy One, blessed is He, said to him, “By your life, I will let you know that you do not [always] see [with the holy spirit].” And when did He let him know [this]? When he came to anoint David, “And he saw Eliab [and] he said, ‘Surely, before the Lord is His anointed’ ” (I Sam. 16:6-7). The Holy One, blessed is He, said to him: “Did you not say, ‘I am the seer?’ Look not upon his appearance.” (Sifrei)   תַּקְרִבוּן אֵלַי.  עַל דָּבָר זֶה נִסְתַּלֵּק מִמֶּנּוּ מִשְׁפַּט בְּנוֹת צְלָפְחָד (שם); וְכֵן שְׁמוּאֵל אָמַר לְשָׁאוּל (שמואל א ט') "אָנֹכִי הָרוֹאֶה", אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא 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 הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא אָמַרְתָּ אָנֹכִי הָרֹאֶה? "אַל תַּבֵּט אֶל מַרְאֵהוּ" (ספרי):
18And I commanded you at that time all the things you should do.   יחוָֽאֲצַוֶּ֥ה אֶתְכֶ֖ם בָּעֵ֣ת הַהִ֑וא אֵ֥ת כָּל־הַדְּבָרִ֖ים אֲשֶׁ֥ר תַּֽעֲשֽׂוּן:
[And I commanded you…] all the things which you should do. These are the ten things that distinguish monetary cases from capital cases (Sifrei.).   אֵת כָּל־הַדְּבָרִים אֲשֶׁר תַּֽעֲשֽׂוּן.  אֵלּוּ עֲשֶׂרֶת הַדְּבָרִים שֶׁבֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת (שם):
19And we journeyed from Horeb and went through all that great and fearful desert, which you saw, by the way of the mountain of the Amorites, as the Lord, our God, commanded us; and we came up to Kadesh barnea.   יטוַנִּסַּ֣ע מֵֽחֹרֵ֗ב וַנֵּ֡לֶךְ אֵ֣ת כָּל־הַמִּדְבָּ֣ר הַגָּדוֹל֩ וְהַנּוֹרָ֨א הַה֜וּא אֲשֶׁ֣ר רְאִיתֶ֗ם דֶּ֚רֶךְ הַ֣ר הָֽאֱמֹרִ֔י כַּֽאֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹהֵ֖ינוּ אֹתָ֑נוּ וַנָּבֹ֕א עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ:
[that] great and fearful desert. [It is termed fearful] because in it were serpents as [thick as] beams and scorpions as [big as] bows (Sifrei).   הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא.  שֶׁהָיוּ בוֹ נְחָשִׁים כְּקוֹרוֹת, וְעַקְרַבִּים כִּקְשָׁתוֹת (שם):
20And I said to you, "You have come to the mountain of the Amorites, which the Lord, our God, is giving us.   כוָֽאֹמַ֖ר אֲלֵכֶ֑ם בָּאתֶם֙ עַד־הַ֣ר הָֽאֱמֹרִ֔י אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ נֹתֵ֥ן לָֽנוּ:
21Behold, the Lord, your God, has set the land before you; go up and possess it, as the Lord, God of your fathers has spoken to you; you shall neither fear nor be dismayed."   כארְאֵ֠ה נָתַ֨ן יְהֹוָ֧ה אֱלֹהֶ֛יךָ לְפָנֶ֖יךָ אֶת־הָאָ֑רֶץ עֲלֵ֣ה רֵ֗שׁ כַּֽאֲשֶׁר֩ דִּבֶּ֨ר יְהֹוָ֜ה אֱלֹהֵ֤י אֲבֹתֶ֨יךָ֙ לָ֔ךְ אַל־תִּירָ֖א וְאַל־תֵּחָֽת:
22And all of you approached me and said, "Let us send men ahead of us so that they will search out the land for us and bring us back word by which route we shall go up, and to which cities we shall come."   כבוַתִּקְרְב֣וּן אֵלַי֘ כֻּלְּכֶם֒ וַתֹּֽאמְר֗וּ נִשְׁלְחָ֤ה אֲנָשִׁים֙ לְפָנֵ֔ינוּ וְיַחְפְּרוּ־לָ֖נוּ אֶת־הָאָ֑רֶץ וְיָשִׁ֤בוּ אֹתָ֨נוּ֙ דָּבָ֔ר אֶת־הַדֶּ֨רֶךְ֙ אֲשֶׁ֣ר נַֽעֲלֶה־בָּ֔הּ וְאֵת֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר נָבֹ֖א אֲלֵיהֶֽן:
And you approached me-all of you:. in a state of disorder. But further on (Deut. 5:20-21) it says, “You approached me, all the heads of your tribes and your elders, and you said, Behold [the Lord, our God] has shown us [His glory and His greatness].” That approach to me was proper-young people respecting their elders, sending these before them. Here, however, you approached me all of you, in a state of disorder, the young pushing aside their elders, the elders pushing aside their heads.   וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם.  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):
and bring us back word. [meaning that they will report] which language they [the Canaanites] speak.   וְיָשִׁבוּ אֹתָנוּ דָּבָר.  בְּאֵיזֶה לָשׁוֹן הֵם מְדַבְּרִים:
by which route we shall go up. There is no road without a crooked portion.   אֶת־הַדֶּרֶךְ אֲשֶׁר נַֽעֲלֶה־בָּהּ.  אֵין דֶּרֶךְ שֶׁאֵין בָּהּ עַקְמִימוּת:
and to which cities we shall come. first, to capture (Sifrei).   וְאֵת הֶֽעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶֽן.  תְּחִלָּה לִכְבֹּשׁ (שם):
23And the matter pleased me; so I took twelve men from you, one man for each tribe.   כגוַיִּיטַ֥ב בְּעֵינַ֖י הַדָּבָ֑ר וָֽאֶקַּ֤ח מִכֶּם֙ שְׁנֵ֣ים עָשָׂ֣ר אֲנָשִׁ֔ים אִ֥ישׁ אֶחָ֖ד לַשָּֽׁבֶט:
And the matter pleased me. “It pleased me, but it did not please the Omnipresent.” But if it pleased Moses, why does he mention it in his rebukes? This may be compared to a man who says to his friend, “Sell me this donkey of yours.” He replies to him, “Yes.” “Will you give it to me to test it?” He replies, “Yes.” “May I test it on mountains and hills?” Again he replies, “Yes.” When he sees that his friend does not withhold anything from him, the purchaser thinks to himself, “This man is certain that I shall not find any defect in the donkey,” and he immediately says to him, “Take your money; I need not test it now.” I too, consented to your words, thinking that you would perhaps reconsider when you saw that I do not withhold it from you, but you did not reconsider (Sifrei).   וַיִּיטַב בְּעֵינַי הַדָּבָר.  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):
so I took… from you. from the select that were among you, of the finest that were among you (Sifrei).   וָֽאֶקַּח מִכֶּם.  מִן הַבְּרוּרִים שֶׁבָּכֶם, מִן הַמְסֻלָּתִים שֶׁבָּכֶם (שם):
twelve men… one man for each tribe. [This] tells [us] that the tribe of Levi was not with them. (Sifrei).   שְׁנֵים עָשָׂר אֲנָשִׁים אִישׁ אֶחָד לַשָּֽׁבֶט.  מַגִּיד שֶׁלֹּא הָיָה שֵׁבֶט לֵוִי עִמָּהֶם (שם):
24And they turned and went up to the mountain, and they came to the valley of Eshkol and spied it out.   כדוַיִּפְנוּ֙ וַיַּֽעֲל֣וּ הָהָ֔רָה וַיָּבֹ֖אוּ עַד־נַ֣חַל אֶשְׁכֹּ֑ל וַיְרַגְּל֖וּ אֹתָֽהּ:
[And they came] to the valley of Eshkol. [This] tells us that it [here it was so called] on account of a future event [that the spies took from there a cluster (אֶשְׁכֹּל) of grapes]. (Sifrei).   עַד־נַחַל אֶשְׁכֹּל.  מַגִּיד שֶׁנִּקְרָא עַל שֵׁם סוֹפוֹ (שם):
and [they] spied it out. This teaches us that they traversed through it along four lines, along the length and the breadth (Sifrei.).   וַיְרַגְּלוּ אֹתָֽהּ.  מְלַמֵּד שֶׁהָלְכוּ בָהּ אַרְבָּעָה אֻמָּנִין שְׁתִי וָעֵרֶב (שם):
25And they took some of the fruit of the land in their hand[s] and brought it down to us, brought us back word, and said, "The land the Lord, our God, is giving us is good."   כהוַיִּקְח֤וּ בְיָדָם֙ מִפְּרִ֣י הָאָ֔רֶץ וַיּוֹרִ֖דוּ אֵלֵ֑ינוּ וַיָּשִׁ֨בוּ אֹתָ֤נוּ דָבָר֙ וַיֹּ֣אמְר֔וּ טוֹבָ֣ה הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ נֹתֵ֥ן לָֽנוּ:
and brought it down to us. This tells us that the land of Israel is higher than all other lands (Sifrei).   וַיּוֹרִדוּ אֵלֵינוּ.  מַגִּיד שֶׁאֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכָּל הָאֲרָצוֹת (שם):
And they said, The land… is good. Who were the ones who spoke about its goodness? Joshua and Caleb (Sifrei.).   וַיֹּאמְרוּ טוֹבָה הָאָרֶץ.  מִי הֵם שֶׁאָמְרוּ טוֹבָתָהּ? יְהוֹשֻׁעַ וְכָלֵב (שם):
26But you did not want to go up, and you rebelled against the commandment of the Lord, your God.   כווְלֹ֥א אֲבִיתֶ֖ם לַֽעֲלֹ֑ת וַתַּמְר֕וּ אֶת־פִּ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
and you rebelled. Heb. וַתַּמְרוּ. This is an expression denoting confrontation; you confronted His words.   וַתַּמְרוּ.  לְשׁוֹן הַתְרָסָה – הִתְרַסְתֶּם כְּנֶגֶד מַאֲמָרוֹ:
27You murmured in your tents and said, "Because the Lord hates us, He took us out of the land of Egypt, to deliver us into the hand[s] of the Amorites to exterminate us."   כזוַתֵּרָֽגְנ֤וּ בְאָֽהֳלֵיכֶם֙ וַתֹּ֣אמְר֔וּ בְּשִׂנְאַ֤ת יְהֹוָה֙ אֹתָ֔נוּ הֽוֹצִיאָ֖נוּ מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֥ת אֹתָ֛נוּ בְּיַ֥ד הָֽאֱמֹרִ֖י לְהַשְׁמִידֵֽנוּ:
You murmured. Heb. וַתֵּרָגְנוּ. This is an expression denoting slander. It is similar to (Prov. 18:8) “The words of a נִרְגָּן” i.e., of a slanderer.   וַתֵּרָֽגְנוּ.  לָשׁוֹן הָרָע, וְכֵן "דִּבְרֵי נִרְגָּן" (משלי י"ח) – אָדָם הַמּוֹצִיא דִּבָּה:
Because the Lord hates us. Really, however, He loves you, but you hate Him. A common parable says: What is in your own heart about your friend, [you imagine] is in his heart about you (Sifrei).   בְּשִׂנְאַת ה' אֹתָנוּ.  וְהוּא הָיָה אוֹהֵב אֶתְכֶם, אֲבָל אַתֶּם שׂוֹנְאִים אוֹתוֹ; מְשַׁל הֶדְיוֹט אוֹמֵר מַה דִּבְלִבָּךְ עַל רְחִמָּךְ מַה דִּבְלִבֵּהּ עֲלָךְ (ספרי):
Because the Lord hates us, He took us out of the land of Egypt. His taking us out was due to hatred [they claimed]. This may be compared to a mortal king who had two sons and two fields, one well irrigated, the other dependent upon rain only. To the son he loved, he gave the well irrigated field, and to the one he hated, he gave the one dependent upon rain only. The land of Egypt is a well irrigated country, for the Nile rises and irrigates it, while the land of Canaan is dependent upon rain only. He took us out of [the irrigated] Egypt to give us the arid land of Canaan (Num. Rabbah 17).   בְּשִׂנְאַת ה' אֹתָנוּ הֽוֹצִיאָנוּ מֵאֶרֶץ מִצְרָיִם.  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):
28Where shall we go up? Our brothers have discouraged us, saying, "A people greater and taller than we; cities great and fortified up to the heavens, and we have even seen the sons of Anakim there."   כחאָנָ֣ה | אֲנַ֣חְנוּ עֹלִ֗ים אַחֵ֩ינוּ֩ הֵמַ֨סּוּ אֶת־לְבָבֵ֜נוּ לֵאמֹ֗ר עַ֣ם גָּד֤וֹל וָרָם֙ מִמֶּ֔נּוּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצוּרֹ֖ת בַּשָּׁמָ֑יִם וְגַם־בְּנֵ֥י עֲנָקִ֖ים רָאִ֥ינוּ שָֽׁם:
The cities are great and fortified up to the heavens. The Scriptural text here is talking in exaggerated terms (Sifrei; Chullin 90b).   עָרִים גְּדֹלֹת וּבְצוּרֹת בַּשָּׁמָיִם.  דִּבְּרוּ הַכְּתוּבִים לְשׁוֹן הֲבַאי (ספרי; חולין צ'):
29And I said to you, "Do not be broken or afraid of them.   כטוָֽאֹמַ֖ר אֲלֵכֶ֑ם לֹא־תַֽעַרְצ֥וּן וְלֹא־תִֽירְא֖וּן מֵהֶֽם:
Do not be broken. Heb. לֹא תַעַרְצוּן. This is an expression denoting breaking, as the Targum renders it: [Do not be broken], and similar to it (Job 30:6), “To dwell in the cleft of the valleys (בערוץ נחלים),” i.e., to break through the valleys.   לֹא־תַֽעַרְצוּן.  לְשׁוֹן שְׁבִירָה, כְּתַרְגּוּמוֹ, וְדוֹמֶה לוֹ (איוב ל') "בַּעֲרוּץ נְחָלִים לִשְׁכֹּן"– שִׁבּוּר הַנְּחָלִים:
30The Lord, your God, Who goes before you He will fight for you, just as He did for you in Egypt before your very eyes,   ליְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ הַֽהֹלֵ֣ךְ לִפְנֵיכֶ֔ם ה֖וּא יִלָּחֵ֣ם לָכֶ֑ם כְּ֠כֹ֠ל אֲשֶׁ֨ר עָשָׂ֧ה אִתְּכֶ֛ם בְּמִצְרַ֖יִם לְעֵֽינֵיכֶֽם:
will fight for you. Heb. יִלָּחֵם לָכֶם - [לָכֶם means] on your behalf.   יִלָּחֵם לָכֶם.  בִּשְׁבִילְכֶם:
31and in the desert, where you have seen how the Lord, your God, has carried you as a man carries his son, all the way that you have gone, until you have come to this place.   לאוּבַמִּדְבָּר֙ אֲשֶׁ֣ר רָאִ֔יתָ אֲשֶׁ֤ר נְשָֽׂאֲךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כַּֽאֲשֶׁ֥ר יִשָּׂא־אִ֖ישׁ אֶת־בְּנ֑וֹ בְּכָל־הַדֶּ֨רֶךְ֙ אֲשֶׁ֣ר הֲלַכְתֶּ֔ם עַד־בֹּֽאֲכֶ֖ם עַד־הַמָּק֥וֹם הַזֶּֽה:
and in the desert, where you have seen. This refers to the preceding verse: “just as He did for you in Egypt,” and also what He did “in the desert, where you have seen how the Lord, your God, has carried you, etc.”   וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ.  מוּסָב עַל מִקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ – ככל אשר עשה אתכם במצרים, וְעָשָׂה אַף במדבר אשר ראית אשר נשאך וגו':
as a man carries his son. As I explained regarding [the verses]: “And the angel of God who went before the camp of the Israelites traveled and went behind, etc.” (Exod. 14:19-20). This may be compared to one who is traveling on a road, with his son in front of him. If bandits come to kidnap [the son, he removes him from in front of him and places him behind him].   כַּֽאֲשֶׁר יִשָּׂא־אִישׁ אֶת־בְּנוֹ.  כְּמוֹ שֶׁפֵּרַשְׁתִּי אֵצֶל "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וְגוֹ'" (שמות י"ד) מָשָׁל לִמְהַלֵּךְ בַּדֶּרֶךְ וּבְנוֹ לְפָנָיו, בָּאוּ לִסְטִים לִשְׁבּוֹתוֹ, וְכוּ':
32But regarding this matter, you do not believe the Lord, your God,   לבוּבַדָּבָ֖ר הַזֶּ֑ה אֵֽינְכֶם֙ מַֽאֲמִינִ֔ם בַּֽיהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
Yet regarding this matter. that He promises you to bring you to the Land, you do not believe Him.   וּבַדָּבָר הַזֶּה.  שֶׁהוּא מַבְטִיחֲכֶם לַהֲבִיאֲכֶם אֶל הָאָרֶץ – אֵינְכֶם מַאֲמִינִים בּוֹ:
33Who goes before you on the way, to search out a place for you, in which to encamp, in fire at night, to enable you to see on the way you should go, and in a cloud by day."   לגהַֽהֹלֵ֨ךְ לִפְנֵיכֶ֜ם בַּדֶּ֗רֶךְ לָת֥וּר לָכֶ֛ם מָק֖וֹם לַֽחֲנֹֽתְכֶ֑ם בָּאֵ֣שׁ | לַ֗יְלָה לַרְאֹֽתְכֶם֙ בַּדֶּ֨רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וּבֶֽעָנָ֖ן יוֹמָֽם:
to enable you to see. Heb. לַרְאוֹתְכֶם, like לְהַרְאוֹתְכֶם, and similarly, “to cause it to lead them (לַנְחֹתָם) on the way” (Exod. 13:21) [like (לְהַנְחֹתָם)] and also, “To proclaim (לַשְׁמִעַ)) thanksgiving with a loud voice” (Ps. 26:7), [like לְהַשְׁמִיעַ], and so, “to go to tell (לַגִּיד) in Jezreel” (II Kings 9:15), [like לְהַגִּיד].   לַרְאֹֽתְכֶם.  כְּמוֹ לְהַרְאוֹתְכֶם, וְכֵן (שמות י"ג) "לַנְחֹתָם הַדֶּרֶךְ", וְכֵן (תהלים כ"ו) "לַשְׁמִעַ בְּקוֹל תּוֹדָה", וְכֵן (מלכים ב ט') "לָלֶכֶת לַגִּיד בְּיִזְרְעֶאל":
34And the Lord heard the sound of your words, and He became angry and swore, saying,   לדוַיִּשְׁמַ֥ע יְהֹוָ֖ה אֶת־ק֣וֹל דִּבְרֵיכֶ֑ם וַיִּקְצֹ֖ף וַיִּשָּׁבַ֥ע לֵאמֹֽר:
35'If any of these men of this evil generation sees the good land, which I swore to give your forefathers,   להאִם־יִרְאֶ֥ה אִישׁ֙ בָּֽאֲנָשִׁ֣ים הָאֵ֔לֶּה הַדּ֥וֹר הָרָ֖ע הַזֶּ֑ה אֵ֚ת הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֣ר נִשְׁבַּ֔עְתִּי לָתֵ֖ת לַֽאֲבֹֽתֵיכֶֽם:
36except Caleb the son of Jephunneh he will see it, and I will give him the land he trod upon, and to his children, because he has completely followed the Lord."   לוזֽוּלָתִ֞י כָּלֵ֤ב בֶּן־יְפֻנֶּה֙ ה֣וּא יִרְאֶ֔נָּה וְלֽוֹ־אֶתֵּ֧ן אֶת־הָאָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖הּ וּלְבָנָ֑יו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַֽחֲרֵ֥י יְהֹוָֽה:
[And to him will I give the land] that he trod upon. [i.e.] Hebron, as it says, “And he [Caleb] came to Hebron” (Num. 13:22).   אֲשֶׁר דָּֽרַךְ־בָּהּ.  — חֶבְרוֹן; שֶׁנֶּאֱמַר (במדבר י"ג) "וַיָּבֹא עַד חֶבְרוֹן":
37The Lord was also angry with me because of you, saying, "Neither will you go there.   לזגַּם־בִּי֙ הִתְאַנַּ֣ף יְהֹוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־אַתָּ֖ה לֹֽא־תָבֹ֥א שָֽׁם:
Was angry. Heb. הִתְאַנַּף, became filled with anger.   הִתְאַנַּף.  נִתְמַלֵּא רֹגֶז:
38But Joshua the son of Nun, who stands before you he will go there; strengthen him, for he will cause Israel to inherit it.   לחיְהוֹשֻׁ֤עַ בִּן־נוּן֙ הָֽעֹמֵ֣ד לְפָנֶ֔יךָ ה֖וּא יָ֣בֹא שָׁ֑מָּה אֹת֣וֹ חַזֵּ֔ק כִּי־ה֖וּא יַנְחִלֶ֥נָּה אֶת־יִשְׂרָאֵֽל:
39[Moreover] your little ones, whom you said will be prey, and your children, who on that day did not know good and evil they will go there and I will give it to them, and they will possess it.   לטוְטַפְּכֶם֩ אֲשֶׁ֨ר אֲמַרְתֶּ֜ם לָבַ֣ז יִֽהְיֶ֗ה וּבְנֵיכֶ֠ם אֲשֶׁ֨ר לֹא־יָֽדְע֤וּ הַיּוֹם֙ ט֣וֹב וָרָ֔ע הֵ֖מָּה יָבֹ֣אוּ שָׁ֑מָּה וְלָהֶ֣ם אֶתְּנֶ֔נָּה וְהֵ֖ם יִֽירָשֽׁוּהָ:
40But as for you, turn yourselves around and journey into the desert by way of the Red Sea."   מוְאַתֶּ֖ם פְּנ֣וּ לָכֶ֑ם וּסְע֥וּ הַמִּדְבָּ֖רָה דֶּ֥רֶךְ יַם־סֽוּף:
turn yourselves. I thought [previously] to let you pass through the breadth of the land of Edom northward, to enter the Land, but you sinned and caused delay for yourselves.   פְּנוּ לָכֶם.  אָמַרְתִּי לְהַעֲבִיר אֶתְכֶם דֶּרֶךְ רֹחַב אֶרֶץ אֱדוֹם לְצַד צָפוֹן לִכָּנֵס לָאָרֶץ, קִלְקַלְתֶּם וּגְרַמְתֶּם לָכֶם עִכּוּב:
turn yourselves. Backwards, and proceed through the desert towards the Red Sea, for the desert in which they were traveling was south of Mount Seir, separating the Red Sea from Mount Seir. Now turn in the direction of the Sea and go around Mount Seir, along its entire southern side from west to east.   פְּנוּ לָכֶם.  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:
41Then you answered and said to me, "We have sinned against the Lord; we will go up and fight, according to all that the Lord, our God, has commanded us." So every one of you girded his weapons, and you prepared yourselves to go up to the mountain.   מאוַתַּֽעֲנ֣וּ | וַתֹּֽאמְר֣וּ אֵלַ֗י חָטָ֘אנוּ֘ לַֽיהֹוָה֒ אֲנַ֤חְנוּ נַֽעֲלֶה֙ וְנִלְחַ֔מְנוּ כְּכֹ֥ל אֲשֶׁר־צִוָּ֖נוּ יְהֹוָ֣ה אֱלֹהֵ֑ינוּ וַתַּחְגְּר֗וּ אִ֚ישׁ אֶת־כְּלֵ֣י מִלְחַמְתּ֔וֹ וַתָּהִ֖ינוּ לַֽעֲלֹ֥ת הָהָֽרָה:
and you prepared yourselves. Heb. וַתָּהִינוּ, an expression of “Here we are (הִנֶּנּוּ) and we will go up to the place” (Num. 14:40). This expression which you used, denotes, “Yes” (הֵן) , as if to say: You prepared [to go up to the mountain].   וַתָּהִינוּ.  לְשׁוֹן "הִנֶּנּוּ וְעָלִינוּ אֶל הַמָּקוֹם" (במדבר י"ד), זֶה הַלָּשׁוֹן שֶׁאֲמַרְתֶּם לְשׁוֹן "הֵן", כְּלוֹמַר נִזְדַּמַּנְתֶּם:
42And the Lord said to me, "Say to them, 'Neither go up nor fight, for I am not among you, lest you be struck down before your enemies.' "   מבוַיֹּ֨אמֶר יְהֹוָ֜ה אֵלַ֗י אֱמֹ֤ר לָהֶם֙ לֹ֤א תַֽעֲלוּ֙ וְלֹֽא־תִלָּ֣חֲמ֔וּ כִּ֥י אֵינֶ֖נִּי בְּקִרְבְּכֶ֑ם וְלֹא֙ תִּנָּ֣גְפ֔וּ לִפְנֵ֖י אֹֽיְבֵיכֶֽם:
Neither go up. There will be no ascent [victory] for you, but only a descent [defeat].   לֹא תַֽעֲלוּ.  לֹא עֲלִיָּה תְהֵא לָכֶם אֶלָּא יְרִידָה:
43So I spoke to you, but you did not listen, and you rebelled against the command of the Lord, and you acted wickedly and went up to the mountain.   מגוָֽאֲדַבֵּ֥ר אֲלֵיכֶ֖ם וְלֹ֣א שְׁמַעְתֶּ֑ם וַתַּמְרוּ֙ אֶת־פִּ֣י יְהֹוָ֔ה וַתָּזִ֖דוּ וַתַּֽעֲל֥וּ הָהָֽרָה:
44And the Amorites, dwelling in that mountain, came out towards you and pursued you as bees do, and beat you down in Seir, as far as Hormah.   מדוַיֵּצֵ֨א הָֽאֱמֹרִ֜י הַיּשֵׁ֨ב בָּהָ֤ר הַהוּא֙ לִקְרַאתְכֶ֔ם וַיִּרְדְּפ֣וּ אֶתְכֶ֔ם כַּֽאֲשֶׁ֥ר תַּֽעֲשֶׂ֖ינָה הַדְּבֹרִ֑ים וַיַּכְּת֥וּ אֶתְכֶ֛ם בְּשֵׂעִ֖יר עַד־חָרְמָֽה:
As bees do. Just as a bee dies instantly after stinging a person, they too [the Amorites], upon touching you, died immediately.   כַּֽאֲשֶׁר תַּֽעֲשֶׂינָה הַדְּבֹרִים.  מַה הַדְּבוֹרָה הַזֹּאת כְּשֶׁהִיא מַכָּה אֶת הָאָדָם מִיָּד מֵתָה, אַף הֵם כְּשֶׁהָיוּ נוֹגְעִים בָּכֶם מִיָּד מֵתִים:
45So you returned and wept before the Lord, but the Lord would not hear your voice, nor would He listen to you.   מהוַתָּשֻׁ֥בוּ וַתִּבְכּ֖וּ לִפְנֵ֣י יְהֹוָ֑ה וְלֹֽא־שָׁמַ֤ע יְהֹוָה֙ בְּקֹ֣לְכֶ֔ם וְלֹ֥א הֶֽאֱזִ֖ין אֲלֵיכֶֽם:
But the Lord would not hear your voice. As if possible [to say of God], you made His attribute of mercy as though it were cruel.   וְלֹֽא־שָׁמַע ה' בְּקֹלְכֶם.  כִּבְיָכוֹל עֲשִׂיתֶם מִדַּת רַחֲמָיו כְּאִלּוּ אַכְזָרִי:
46And you dwelled in Kadesh many days, as the days that you dwelled.   מווַתֵּֽשְׁב֥וּ בְקָדֵ֖שׁ יָמִ֣ים רַבִּ֑ים כַּיָּמִ֖ים אֲשֶׁ֥ר יְשַׁבְתֶּֽם:
And you dwelled in Kadesh many days. Nineteen years, as it says, “as the days that you dwelled” in the other stations. They totaled thirty-eight years; nineteen of them were spent at Kadesh, and for nineteen years they were continually wandering about, and they returned to Kadesh, as it says, (Num. 32:13), “And He made them wander about in the desert”-thus I have found in Seder Olam (ch. 8).   וַתֵּֽשְׁבוּ בְקָדֵשׁ יָמִים רַבִּים.  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: