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Parshat Devarim

Parshat Devarim

  

Chumash The Parshat Devarim

5771/2011 THE - CHUMASH DEVARIM

Copyright © 2006-2012 by Chabad of California

THE TORAH - CHUMASH B EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARAY BprojectASED O ofN THE WORKS OF ChabadTHE LUB AofVITCH CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern ParkwPublisheday, , by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern [email protected], Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /B Faxrooklyn, 718-778-4148 New York 11213 718-778-0226www /.kehot.com Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L logo’Inyonei is a Chinuch,trademark Inc. of Merkos L'Inyonei Chinuch, Inc. ISBN: 978-0-8266-0193-3 ISBN:ISBN 978-0-8266-0195-2 0-8266-0193-6 (set)

PublishedPublished in in the the United United States States of of America America GENESIS Bereishit Lech Lecha Chayei Toldot Vayeitzei Vayeishev Mikeitz Vayechi EXODUS Va’eira Tisa Vayakheil LEVITICUS NUMBERS Beha’alotecha Shelach Pinchas DEUTERONOMY דברים Devarim 44 Va’etchanan Re’eh Shoftim Teitzei Tavo Vayeilech Ha’azinu Vezot Habrachah דְּ בָרִ ים 44Devarim Overview

he Book of Deuteronomy is ’ farewell address to the Jewish people. The his- torical necessity for the creation of the Jewish people was laid out in the ; the story of how this people came to be was told in the ; Tthe nature of its unique relationship with God was detailed in the ; and the issues that arose when this relationship was put to the test were resolved in the . All that remains now, it would seem, is for Moses to sum things up and perhaps give some final instructions for the conquest and occupation of the . Yet, the Book of Deuteronomy is similar in length to the other books of the Torah. This in itself indicates that Deuteronomy will not be a mere summation but will contain signifi- cant content in its own right. There are, in fact, two intertwined and overlapping strata of content in Moses’ farewell address. The first comprises his exhortations to the Jewish people to remain loyal to God and to the teachings of His Torah; the second is a review of much of the legal subject matter contained in the preceding books. Although we might expect the first type of material to appear in a farewell address, why was it necessary to rephrase so much of the legal mate- rial that had apparently been clearly stated before? Another striking feature of the Book of Deuteronomy is its literary form. Unlike the preceding four books, in Deuteronomy (with the exception of just a few passages at the beginning and end), Moses speaks in the first person. The phrase we have heard continu- ously in the preceding books—“And God spoke to Moses, saying…”—is almost entirely absent from Deuteronomy. This naturally raises the question of the theological status of this book. The sages tell us that although Moses transmitted the first four books from God verbatim and Deuteronomy “in his own name,”1 nevertheless, even in the latter case “the Divine Presence spoke from his mouth.”2 In other words, the Book of Deuteronomy is no less Divine than the first four books of the Torah, but whereas the first four books are God’s words transmitted directly by Moses, Deuteronomy is God’s words transmitted through Moses. But if this is the case,

1. Megilah 31b, referring specifically to the two curse-passages in the parashiot Bechukotai and Tavo, and the rest of the respective books by implication. In the (3:261a), however, this is stated explicitly. 2. Zohar 3:232a, etc. See , Sanhedrin 56b, s.v. ka’asher tzivcha. It is for this reason that a Torah scroll is considered invalid if even one letter is missing or damaged—even if that letter is in Deuteronomy. Also, someone is considered to have denied the Divine origin of the Torah even if he supposes that just one word—again, even from Deuteronomy—is Moses’ own (, Teshuvah 13:6).

2 Overview of DEVARIM why the sudden change in literary form between the first four books and the final one? The answer to both these questions hinges on the fact that this book is addressed to the generation that will enter the Land of . The abrupt change in lifestyle—from a nation of nomads sustained by God’s supernatural protection into a nation of farmers who must work the land—called for a practical restatement of God’s hitherto abstract teachings. The generation of the desert had been nourished with miracles, beginning with the ten plagues and from Egypt, through the splitting of the sea, to the revelation at , the , the well of , and the protective Clouds of Glory. Their perspec- tive on life had thus been elevated to a level quite above and beyond the ordinary; God’s normally invisible hand in nature had become a manifest reality for them. They were thus able to relate to the Torah in a concomitantly abstract, spiritual way, and that is how it was transmitted to them. All of this was about to change. True, the supernatural presence of God would remain manifest in the , but God’s hand in the parameters of day-to-day life was about to become veiled in the garb of nature. This transition was, of course, a natural and essential part of achieving God’s purpose on earth: to transform it into a holy place, in which not nature but God is understood to be the driving force. Nature is but God’s instrument, subject to His will, rather than an immutable, unchanging force that determines the course of events. In order for the façade of nature to be torn away, humanity, led by the Jewish people, had to invest itself into the natural order and, in that context, sustain and retain consciousness of God, revealing the infinite within the finite. Still, such a descent in God-consciousness, even for the sake of achieving a higher level, is not without its risks. We saw how these risks frightened the spies, were misinterpreted by Korach, and were over-romanticized by the tribes of Reuben and Gad. The about to cross the River were understandably apprehensive about their ability to face the challenge. Moses was even more realistic: “I know that after my death you will act corruptly and stray from the path I have commanded you.”3 There was no doubt that the transition into the real world would entail inevitable lapses in both the individual’s and the nation’s Di- vine consciousness and commitment. Therefore, it was necessary to describe the mechanism for repairing, restoring, and re- newing the relationship between God and His people. This device is teshuvah (literally, “return”), the process that God set in place allowing and providing for us to attain a second innocence. It is the eternal promise that sincere efforts backed by sincere intentions will always triumph over all obstacles in our relationship with Him. Essential to the process of teshuvah is that the individual restore his appreciation of the Torah’s relevance in his life. The underlying rationale behind any lapse in Divine con- sciousness or commitment is that in some way or some context the Torah is not relevant. This is why it was necessary for the Book of Deuteronomy to be transmitted in the first person. By communicating the message of Deuteronomy via the voice of Moses, God was telling us that even while remaining faithful to the Torah’s objective truth, we must see its subjective relevance to every individual and in every generation.4 Moses was the archetypal intermediary between God and man. His direct communica-

3. Deuteronomy 31:29. 4. An integral facet of this process is the historical promulgation of rabbinically instituted , holidays, customs, and other such “updates.” These serve to present the Torah in a form particularly suited to each successive generation.

3 Overview of DEVARIM tion with God had made him quite at home in the spiritual dimension, but even while he was on Mount Sinai he appreciated physicality enough to be able to refute the angels who sought to keep the Torah in heaven. An intermediary, however, can transmit the message he is given in either of two ways: he can either convey it verbatim, serving as a transparent conduit or funnel; or he can absorb it, and thus be able to “translate” it into terms more readily understood by the recipients. In transmitting the first four books of the Torah, it was enough for Moses to act as the former type of intermediary; the exalted level of the generation of the desert allowed this. When he transmitted the Book of Deuteronomy, however, the audience had changed. Mo- ses now had to become the latter type of intermediary in order to ensure that God’s mes- sage be fully communicated. In order to do this, Moses in a certain sense had to attain a greater selflessness than was necessary when transmitting the first four books. In order that mediating God’s words through his voice not involve interposing his ego, it was crucial that his sense of self be absolutely dissolved in his awareness of God. Only by “existing” within God’s essence, so to speak, could Moses paradoxically be both there enough to serve as an intermediary yet not there enough to serve as a transparent conduit for God’s words. In this sense, the first-person narrative of Deuteronomy indicates not a lesser Divinity than the other four books but a greater one, for the “I” of Deuteronomy is no less God’s than Moses’! The same applies to us all when setting about uncovering the Torah’s relevance: our suc- cess is predicated on our eliminating our egotistic motives from the process. The Book of Deuteronomy is thus a lesson in keeping the Torah alive and relevant, the means by which we can recommence the study of the Torah on a new level of understand- ing. By ensuring that the Torah remain eternally relevant, we can read it from an always deeper, fresher, newer perspective, and thereby continually deepen, freshen, and renew our relationship with God.5  Teshuvah is a three-stage process: first, we need to recognize what we have done wrong (and articulate this recognition); next, we need to feel remorse for having done what we did; finally, we need to resolve not to repeat our behavior.6 It is only natural, therefore, that the firstparashah of the book whose whole subject is teshuvah begin with rebuke designed to make us recognize the gravity of both our misdeeds and our missed opportunities. There- fore, Moses reviewed with the people the events that were crucial to their process of teshu- vah, even those events that had occurred relatively recently and were most likely still fresh in their memories.7 Nevertheless, Moses’ rebuke is an object lesson in the proper approach to repentance. Although Moses did not omit any detail that could have driven home the need for teshuvah, he took care to mention each detail firstly as vaguely as possible, in order to preserve the people’s dignity and self-esteem; and secondly, always in the context of their great promise, emphasizing how far they fell short of their potential rather than how terribly they failed. This perspective, coming as it does at the opening of the book, sets the tone for the “re- buke” that will continue throughout the entire Book of Deuteronomy, even including the

5. Based on Likutei Sichot, vol. 4, pp. 1087-1090, vol. 19, pp. 9-14. 6. Mishneh Torah, Teshuvah 1:1. 7. Sichot Kodesh 5736, vol. 2, pp. 545-547.

4 Overview of DEVARIM dire threats we will hear in its course. Candid and brutal honesty couched in terms that nonetheless convey deep and sincere respect is the surest way to encourage both ourselves and others to repent, to experience true teshuvah, and thereby renew ourselves and our relationship with God in the deepest way possible.

5 First Reading דברים

 ONKELOS  1:1 אֵּ֣לֶה הַּדְ בָרִ ֗ יםאֲׁשֶ֨ רּדִ ּבֶ ֤רמֹׁשֶ ה֙ אֶל־ּכָל־יִׂשְרָ אֵ֔ ל 1:1 אִ ּלֵין פִּתְ ּגָמַ ּיָא דִּ י מַ ּלֵיל מֹשׁ ֶ ה עִ ם כָּ ל יִשְׂרָ אֵ ל בְּעִבְרָ א דְּ יַרְ דְּ נָא אוֹכַ ח ּבְעֵ֖בֶרהַ ּיַרְ ּ֑דֵ ן ּבַּמִדְ רּבָ֡ ּבָֽ עֲרָבָ ה֩מ֨ ֹול ס֜ ּוף ּבֵֽין־ּפָארָ ֧ ן יַתְ הוֹ ן עַ ל דְּ חָ בוּ בְמַדְ בְּרָ א וְעַ ל דְּ אַרְ ִ ּגיזוּ בְמֵישׁ ְרָ א ֳלָקבֵ ל יַם סוּף בְּפָארָ ן דְּאִתַּפָּ לוּ ּובֵֽין־ּתֹ֛פֶל וְלָבָ ֥ן וַֽחֲצֵר֖ ֹת וְדִ ֥ י זָהָֽב: עַ ל מַ נָּא וּבַחֲצֵרוֹ ת דְּ אַרְ ִ ּגיזוּ עַ ל בִּ שְׂרָ א וְעַל דַּ עֲבָ דוּ עֵ גֶל דִּדְ הָ ב:  RASHI  1 אֵ ּלֶה הַדְּ בָרִ ים. לְפִ י שׁ ֶהֵ ן דִּ בְרֵ י תוֹכָחוֹ ת וּמָ נָה כָּ אן אֵ ין קְ בָרִ ים בְּמִ צְרַ יִם". וְכֵ ן בְּ נָסְעָ ם מִתּ וֹ ְך הַ ּיָם, כָּ ל הַמְּ קוֹמוֹ ת שׁ ֶהִכְעִ יסוּ לִפְ נֵי הַמָּקוֹ ם בָּהֶ ן, לְפִיכָ ְך שׁ ֶ נֶּאֱמַ ר3: "וַ ּיַמְ רוּ עַ ל יָם בְּ יַם סוּף", כִּדְ אִיתָ א בַּעֲרָ כִ ין4: סָתַ ם אֶ ת הַדְּ בָרִ ים וְהִ זְכִּירָ ם בְּרֶ מֶ ז מִפְּ נֵי כְּבוֹדָ ן שׁ ֶ ל בֵּ ין פָּארָ ן וּבֵ ין תּ ֹפֶ ל וְ לָבָ ן. אָמַ ר רַ בִּ י יוֹחָ נָן: חָ זַרְ נוּ עַ ל יִשְׂרָ אֵ ל: אֶ ל כָּ ל יִשְׂרָ אֵ ל. אִ ּלוּ הוֹכִיחַ מִקְ צָתָ ן הָ יוּ אֵ ּלוּ כָּ ל הַמִּקְרָ א וְ לֹא מָצִ ינוּ מָקוֹ ם שׁ ֶשּׁ ְ מוֹ תּ ֹפֶ ל וְ לָבָ ן. שׁ ֶבַּשּׁ וּק אוֹמְרִ ים: אַתֶּ ם הֱיִיתֶ ם שׁ וֹמְעִ ים מִ בֶּ ן עַמְרָ ם אֶ ּלָא, הוֹכִיחָ ן עַ ל הַדְּ בָרִ ים שׁ ֶתָּפְ לוּ עַ ל הַמָּ ן שׁ ֶ הוּא וְ לֹא הֲשׁ ִ יבוֹתֶ ם דָּ בָ ר מִכָּ ְך וְכָ ְך, אִ ּלוּ הָ יִינוּ שׁ ָ ם, הָ יִינוּ לָבָ ן, שׁ ֶאָמְ רוּ 5: "וְ נַפְשׁ ֵ נוּ קָצָ ה בַּ ּלֶחֶ ם הַקְּ לֹקֵ ל", וְעַ ל מְשׁ ִיבִ ין אוֹתוֹ . לְכָ ְך כִּ נְּסָ ם כּ ֻּלָם וְאָמַ ר לָהֶ ם: הֲרֵ י מַ ה שּׁ ֶעָ שׂוּ בְּמִדְ בַּ ר פּ ָארָ ן עַ ל יְדֵ י הַמְרַ ּגְלִ ים: וַחֲצֵרֹת. כּ ֻּלְכֶ ם כָּ אן, כָּ ל מִ י שׁ ֶ ּיֵשׁ לוֹ תְּשׁ וּבָ ה יָשׁ ִ יב!: בַּמִּדְ בָּ ר. לֹא בְּמַחְ לֻקְתּ וֹ שׁ ֶ ל קֹרַ ח. דָּ בָ ר אַ חֵ ר: אָמַ ר לָהֶ ם: הָ יָה לָכֶ ם בַמִּדְ בָּ ר הָ יוּ אֶ ּלָא בְּעַרְ בוֹ ת מוֹאָ ב, וּמַ הוּ "בַּמִּדְ בָּ ר"? לִלְ מֹד מִמַּ ה שּׁ ֶעָ שִׂיתִ י לְמִרְ יָם בַּ חֲצֵרוֹ ת בִּשׁ ְבִ יל לָשׁ וֹ ן אֶ ּלָא בִּשׁ ְבִ יל מַ ה שּׁ ֶהִכְעִ יסוּהוּ בַּמִּדְ בָּ ר, שׁ ֶאָמְ רוּ 1: "מִ י הָרָ ע, וְאַתֶּ ם נִדְ בַּרְ תֶּ ם בַּמָּקוֹ ם: וְדִ י זָהָ ב. הוֹכִיחָ ן עַ ל יִתֵּ ן מוּתֵ נוּ" וְגוֹ ': בָּעֲרָ בָ ה. בִּשׁ ְבִ יל הָעֲרָ בָ ה שׁ ֶחָטְ אוּ הָעֵ גֶל שׁ ֶעָ שׂוּ בִּשׁ ְבִ יל רֹב זָהָ ב שׁ ֶהָ יָה לָהֶ ם, שׁ ֶ נֶּאֱמַ ר6: בְּבַעַ ל פְּעוֹ ר בַּשּׁ ִטִּ ים בְּעַרְ בוֹ ת מוֹאָ ב: מוֹ ל סוּף. עַ ל מַ ה "וְכֶסֶף הִרְ בֵּיתִ י לָהֶם וְ זָהָב עָ שׂוּ לַבָּעַ ל": שּׁ ֶהִמְ רוּ בְּ יַם סוּף בְּבוֹאָ ם לְ יַם סוּף שׁ ֶאָמְ רוּ 2: "הֲמִ בְּ לִ י

1. שמות טז, ג. 2. שמות יד, יא. 3. תהלים קו, ז. 4. טו, א. 5. במדבר כא, ה. 6. הושע ב, י.  CHASIDIC INSIGHTS  1 He did not mention their sins explicitly: In re- same all the time is ample cause for finding reason ferring to the Jewish peoples’ sins obliquely, Moses to complain about it. was also alluding to the mitigating circumstances Chatzeirot: Korach instigated this mutiny on his that softened the severity of their sins: own; the people by themselves would never have The Desert: The desert through which they traveled thought to rebel against Moses. 19 was both harsh and dangerous. It was therefore The Golden [Calf]: It was only because God Him- understandable for them to have panicked when self lavished them with such an abundance of faced with the possibility of running out of provi- when they left Egypt that the Jewish people suc- sions. cumbed to the temptation to misuse it.22 The Plain: This was the plain of , and the Thus, even while rebuking the people, Moses was Moabites were notorious for their depravity.20 In careful to vindicate them. This is because he under- that licentious milieu, it was exceptionally difficult stood that rebuke or punishment is not an end in to resist the overtures of the Moabite temptresses. itself; rather, its purpose is to improve the recipi- Opposite [the Sea of] Reeds: Here, they were penned ent. Similarly, we should realize that the purpose in on all sides—the impassable sea in front of them the Divine rebuke we are presently enduring—i.e., and the Egyptians closing in on them from behind. keeping us in exile for so long—is to elevate us to a It was understandably difficult to remain level- higher level of Divine consciousness in preparation headed in such circumstances. for the imminent Redemption. In Paran: The scouts returned from their reconnais- Because God’s presence is so hidden during exile, sance mission with a frightening report. The Jewish it is especially hard for us to behave consistently in people in themselves would never have doubted line with our inner beliefs; we are therefore forced God’s ability to help them conquer the land; only to occasionally rebuke ourselves or each other. after hearing the scouts’ report did they lose heart. Nonetheless, we should take care not to speak dis- Maligning the white [manna]: Even though the man- paragingly when doing so; we must keep in mind na tasted like anything the person eating it wanted that the purpose of rebuke is to help us improve, it to,21 it nevertheless always had the same, nonde- preparing us for our individual and collective re- script, white color. Having to eat that looks the demption.23

19. Numbers 10:34; Deuteronomy 8:15. 20. Numbers 20:21. 21. Numbers 11:8. 22. Exodus 32:31. 23. Likutei Sichot, vol. 14, pp. 1-7.

6 12 Deuteronomy 1:1 devarim Preparing to Enter the Promised Land 1:1 Sensing that he would soon die, Moses understood that the time had now come for him to admonish the for their misdeeds, in order that they repent and be ready to begin the next stage of their national life with renewed dedication to their Divine purpose under the leadership of his successor. By waiting to admon- ish the people until he was about to die, Moses was following the example set by . ,1 ,2 and King David3 would, in turn, follow Moses’ example. Furthermore, now that the Israelites were about to enter the and begin their life there, Moses understood that it was time for him to review those as- pects of the Torah’s teachings that needed to be clarified and convey those aspects of the Torah’s teachings that he not yet conveyed since they had not been relevant to their life in the desert. The following are the words of rebuke that Moses spoke to all Israel. Out of his deep respect for the people, he did not mention their misdeeds explicitly but only alluded to them—either by mentioning where they had occurred or by referring to them obliquely. He assembled the people and spoke to all Israel at once, so that anyone who could excuse or justify their behavior would have the opportunity to do so. This rebuke was delivered on the eastern side of the , as the people were poised to enter the Land of Israel, and it was intended to facilitate their transition into this new phase of their life as a people.4 Moses first rebuked them for having complained at Alush, in the Sin Desert, when they ran out of provisions.5 He then rebuked them for all the other times they had provoked God’s anger for causes attributable to their being in the des- ert6—leaving over manna for the morning,7 going out on the Sabbath to gather manna,8 complaining of not having any water9 and complaining once again of not having any meat.10 He then rebuked them for their other sins: First, he rebuked them for having worshipped the idol Ba’al Pe’or when they were in the plain of Moab.11 He then rebuked them for having doubted that God would save them when they were encamped opposite the Sea of Reeds and the Egyptians were pur- suing them,12 and similarly, for having doubted that God had indeed saved them when they exited the Sea of Reeds.13 He then rebuked them for having doubted God’s ability to overcome the inhabitants of the Land of Israel when they were encamped at Ritmah, in the Paran Desert, after they heard the report of the spies they had sent from there.14 He then rebuked them for having maligned the white, delicious manna God had given them to eat.15 He then rebuked them for hav- ing joined Korach’s rebellion,16 which took place after they had journeyed from Chatzeirot to Ritmah.17 He then rebuked them for having made the , thereby brazenly misusing the wealth God had showered upon them when they left Egypt.18

1. Joshua 24:1-29. 2. 1 Samuel 12:3. 3. 1 Kings 2:1-9. 4. Sefer HaSichot 5748, vol. 2, p. 566. 5. Exodus 16:1-3. 6. Likutei Sichot, vol. 14, p. 4, note 21. 7. Exodus 16:29. 8. Exodus 16:27. 9. Exodus 17:2; Numbers 20:2. 10. Numbers 11:4. 11. Numbers 25:1-15. 12. Exo- dus 14:11-12. 13. Exodus 14:30. Likutei Sichot, vol. 14, p. 5, note 34. 14. Numbers 12:16-14:45. 15. Numbers 21:5. 16. Numbers 16:1-18:7. 17. Gur Aryeh here; Maskil LeDavid on Numbers 16:4. 18. Exodus 32:1-32:29.

6 13 First Reading דברים 2 אַחַ֨ד עָׂשָ ֥ר יֹום֙ מֵֽחֹרֵ֔ ב ְךּדֶ֖רֶ הַר־ׂשֵעִ ֑יר עַ֖ד קָדֵ ׁ֥ש ּבַרְ נֵֽעַ :  ONKELOS  2 מַ ְהֲלַך חַ ד עֲ שַׂ ר יוֹמִ ין מֵ חֹרֵ ב 3 וַֽיְהִי֙ ּבְאַרְ ּבָעִ ֣יםׁשָ נָ֔ה ּבְ עַׁשְּתֵֽי־עָׂשָ ֥רחֹ֖דֶ ׁש ֣דּבְאֶחָ לַחֹ֑דֶ ׁש אֹרַ ח טוּרָ א דְ שֵׂעִ יר עַ ד רְ קַ ם ּגֵיאָ ה: 3 וַהֲוָ ה בְּאַרְ בְּעִ ין שׁ ְ נִ ין בְּחַ ד עֲ שַׂ ר ּדִּבֶ֤ר ה֙מֹׁשֶ אֶל־ּבְ נֵ ֣י יִׂשְרָ לאֵ֔ ּכְ֠ לכֹ֠ ראֲׁשֶ֨ צִ ּוָ ֧ה יְהוָֹ ֛ה אֹת֖ ֹו יַרְ חָ א בְּחַ ד לְ יַרְ חָ א מַ ּלֵיל מֹשׁ ֶ ה עִ ם בְּ נֵי יִשְׂרָ אֵ ל כְּ כֹל דִּ י פַקֵּ יד יְיָ יָתֵהּ אֲלֵהֶֽ ם: לְוַתְ הוֹ ן:  RASHI  2 אַ חַ ד עָ שָׂ ר יוֹ ם מֵ חֹרֵ ב. אָמַ ר לָהֶ ם מֹשׁ ֶ ה: רְ אוּ מַ ה סְבִיבוֹ ת הַ ר שֵׂעִ יר אַרְ בָּעִ ים שׁ ָ נָה: 3 וַיְהִ י בְּאַרְ בָּעִ ים ּגְרַ מְתֶּ ם, אֵ ין לָכֶ ם דֶּרֶ ְך קְ צָרָ ה מֵחוֹרֵ ב לְקָדֵשׁ בַּרְ נֵעַ שׁ ָ נָה בְּעַשׁ ְתֵּ י עָ שָׂ ר חֹדֶשׁ בְּאֶחָ ד לַחֹדֶשׁ . מְ לַמֵּ ד שׁ ֶ ּלֹא כְּדֶרֶ ְך הַ ר שֵׂעִ יר, וְאַ ף הוּא מַ ְהֲלַך אַחַ ד עָ שָׂ ר יוֹ ם, הוֹכִיחָ ן אֶ ּלָא סָ ְמוּך לַמִּיתָ ה. מִמִּ י לָמַ ד? מִ ּיַעֲ קֹב, שׁ ֶ ּלֹא וְאַתֶּ ם הֲלַכְתֶּ ם אוֹתוֹ בִּשׁ ְלֹשׁ ָ ה יָמִ ים; שׁ ֶ הֲרֵ י בְּעֶ שְׂרִ ים הוֹכִיחַ אֶ ת בָּ נָיו אֶ ּלָא סָ ְמוּך לַמִּיתָ ה. אָמַ ר: רְ אוּבֵ ן בְּאִ ּיָר נָסְ עוּ מֵחוֹרֵ ב, שׁ ֶ נֶּאֱמַ ר7: "וַיְהִ י בַּשּׁ ָ נָה הַשּׁ ֵ נִ ית בְּ נִ י, אֲנִ י אוֹמַ ר לְ ָך מִפְּ נֵי מָ ה לֹא הוֹכַחְתִּ ָיך כָּ ל הַשּׁ ָ נִ ים בַּ חֹדֶשׁ הַשּׁ ֵ נִ י בְּעֶ שְׂרִ ים בַּ חֹדֶשׁ " וְגוֹ ', וּבְ כ"ט בְּסִ יוָ ן הַ ּלָלוּ, כְּדֵ י שׁ ֶ ּלֹא תַ נִּיחֵנִ י וְתֵ ְלֵך וְתִדְ בַּ ק בְּעֵ שָׂ ו אָחִ י. שׁ ָ לְ חוּ אֶ ת הַמְרַ ּגְלִ ים מִ קָּדֵשׁ בַּרְ נֵעַ , צֵ א מֵהֶ ם שׁ ְלֹשׁ ִ ים וּמִפְּ נֵי אַרְ בָּעָ ה דְ בָרִ ים אֵ ין מוֹכִיחִ ין אֶ ת הָאָדָ ם אֶ ּלָא יוֹ ם שׁ ֶעָ שׂוּ בְּקִבְרוֹ ת הַתַּ אֲוָ ה שׁ ֶאָכְ לוּ הַבָּ שָׂ ר חֹדֶשׁ סָ ְמוּך לַמִּיתָ ה: כְּדֵ י שׁ ֶ ּלֹא יְהֵ א מוֹכִיחוֹ וְחוֹ זֵר וּמוֹכִיחוֹ , יָמִ ים, וְשׁ ִבְעָ ה יָמִ ים שׁ ֶעָ שׂוּ בַּ חֲצֵרוֹ ת לְהִסָּ גֵר שׁ ָ ם וְשׁ ֶ ּלֹא יְהֵ א חֲבֵרוֹ רוֹאֵ הוּ וּמִתְ בַּ ּיֵשׁ מִמֶּ נּוּ כוּ', כִּדְ אִיתָ א מִרְ יָם, נִמְ צָ א בִּשׁ ְלֹשׁ ָ ה יָמִ ים הָלְ כוּ כָּ ל אוֹתוֹ הַדֶּרֶ ְך. בְּסִפְרֵ י. וְכֵ ן יְהוֹשׁ ֻעַ לֹא הוֹכִיחַ אֶ ת יִשְׂרָ אֵ ל אֶ ּלָא סָ ְמוּך וְכָ ל כָּ ְך הָ יְתָ ה שׁ ְ כִ ינָה מִתְ לַבֶּטֶ ת בִּשׁ ְבִ ילְכֶ ם לְמַהֵ ר לַמִּיתָ ה. וְכֵ ן שׁ ְ מוּאֵ ל, שׁ ֶ נֶּאֱמַ ר8: "הִ נְנִ י עֲ נוּ בִ י". וְכֵ ן דָּ וִ ד בִּיאַתְ כֶ ם לָאָרֶ ץ, וּבִשׁ ְבִ יל שׁ ֶקִּ לְקַלְתֶּ ם הֵסֵ ב אֶתְ כֶ ם אֶת שׁ ְ לֹמֹה בְּנוֹ :

7. במדבר י, יא. 8. שמואל ־א יב, ג.  CHASIDIC INSIGHTS  we are awaiting some form of redemption. The first more powerful and intense than it was before. The prerequisite of redemption is the awareness that we person’s awareness of God is now so profound that belong in the redemptive state, and that the pres- it leaves no room for the particular sort of evil (i.e., ent, preceding state of exile is precisely that: exile, absence of or antagonism to God-consciousness) not home.33 that has been vanquished. The light now experi- On a deeper level, the Torah specifies the Jewish enced contrasts sharply with the darkness that for- people’s location as “the other side of the Jordan” merly had to be contended with. rather than as “the plains of Moab” in order to de- Nonetheless, the heightened consciousness we scribe the nature of redemptive consciousness. achieve by negating evil does not compare to the The plains of Moab was the last of the forty-two consciousness intrinsic to the redemptive state it- stations in the journey from Egypt to the Promised self. The former, despite its advantage over the pri- Land. As has been explained previously,34 the pur- or state of consciousness, is still only a preparation pose of this journey was to neutralize the forces of for the latter, redemptive state. evil embodied in the desert; therefore, the plains of Moab—the final stop—signifies the completion Therefore, the Torah now describes the location of of this process. Before entering the Holy Land, the Jews as “on the other side of the Jordan,” i.e., it was necessary to subdue these forms of evil so focused on the redemptive state of the Promised that they would not be able to undermine the Di- Land, rather than “in the plains of Moab,” i.e., hav- vine consciousness associated with it. (Similarly, ing completed the prerequisite conquest of evil. the purpose of the present exile is to transform (Nonetheless, in order to emphasize that there is at the world’s remaining evil into good; in this way, least a subordinate appreciation for the conscious- evil will be unable to trigger another exile after the ness attained by contending with evil during the Redemption.) period of exile, “the land of Moab” is mentioned in Subjugating and transforming evil leaves a person’s adjunct to “the other side of the Jordan” the second (or nation’s) Divine consciousness significantly time the Jewish people’s location is given.35)36

33. Sefer HaSichot 5748, vol. 2, pp. 572-574. 34. Overview to parashat Bemidbar. 35. Deuteronomy 1:5. 36. Sefer HaSichot 5748, vol. 2, p. 566-571.

7 14 Deuteronomy 1:2-3 devarim

2 Moses then continued, “It is normally an eleven-day journey from (also known as Mount Sinai) by way of to Barnea. But you mi- raculously traveled this distance in just three days: When you left the Sinai Desert on the 20th of Iyar, it took you one day to travel to Kivrot HaTa’avah,24 an additional day to travel from there to Chatzeirot,25 and one more day to travel to Ritmah, just opposite Kadesh Barnea.26 So you see how much God exerted27 Himself in order to bring you into the Land of Israel. But because of your misdeeds, He had to delay your entry until now, almost28 forty years later!” 3 It was on the firstday of Shevat, the eleventh month of the year 2488, which was the fortieth year since the Exodus from Egypt, that Moses spoke to the Israelites regarding all that God had commanded him regarding them.  CHASIDIC INSIGHTS  He did not mention their sins explicitly: On other so does the Torah possesses both a physical, ex- occasions, and even further on in this same address, ternal dimension (its laws and the study of their Moses did mention the people’s sins explicitly. It derivation) and a spiritual, inner dimension (its follows, therefore, that there are two types of mis- philosophical and mystical aspects). The Israelites’ conduct and two corresponding types of rebuke: disdain for the manna is thus nowadays synony- open wrongdoings, which require open rebuke; mous with the reluctance to engage in the study of and more subtle types of misbehavior, which re- the Torah’s inner dimension. Moses’ implicit and quire a veiled rebuke. explicit forms of rebuke remind us that in order The epitome of the latter type of misconduct is the to be well-rounded individuals, fully dedicated to people’s lack of appreciation for the manna. They our Divine mission on earth, we must study both 30 simply could not believe that the manna, which was dimensions of the Torah. miraculously absorbed into their bodies without On the side of the Jordan: The Torah, on more than producing any waste products, would not one day one occasion, has already pinpointed the Israelites’ explode in their stomachs.29 However, the fact that location for us in more precise terms: the plains of it was white (i.e., colorless) indicated that although Moab.31 The reason it here uses the vaguer, more it assumed physical form when it descended into general description of “the other side of the Jordan” the world, it remained essentially spiritual (which is because the Book of Deuteronomy is addressed is why its taste could change according to the pref- to the generation that will shortly enter the Land of erence of the person eating it), and there was there- Israel. Even before they enter the land, their orienta- fore no reason to fear that it would at some point tion is to be so focused on it that they consider their explode in their stomachs. It was this characteristic present location to be the other side of the Jordan. of the manna that irked the people: they wanted Contrast this attitude with the words of the tribes of real bread, which would behave as bread should Reuben and Gad: “We will not inherit with them on behave. the other side of the Jordan; our inheritance has come 32 This insensitivity to spirituality—and even disdain to us on the east side of the Jordan.” Since their for it—is symptomatic of an unhealthy disconnect- perspective was firmly anchored on the east bank, edness between the rational and supra-rational fac- they referred to the as “the other side.” ets of the soul, in which reason, pragmatism, and The message for us, as we stand on the threshold of empiricism are overemphasized at the expense of our entry into the Promised Land with the advent the aesthetic, transcendent, and intuitive sides of of the Final Redemption, is that we should already the personality. But since this depreciation of the be so focused on our final destination that it is as if spiritual is a hidden fault, it requires a hidden re- we were already living in it. If circumstances force buke. us to be presently outside of it, we should still con- Bread, the nourishment of the body, is an allegory sider ourselves not at home but somewhere “over for the Torah, the nourishment of the soul: just as there.” there is physical bread and spiritual bread (manna), The same applies to any stage in our lives in which

24. Numbers 10:11-12. 25. Numbers 11:35. 26. Numbers 12:16. 27. Likutei Sichot, vol. 19, p. 1, note 3. 28. Likutei Sichot, vol. 19, p. 1, note 7. 29. Numbers 21:5. 30. Or HaTorah, Devarim, p. 11 ff;Likutei Sichot, vol. 9, pp. 14-23. 31. Numbers 22:1, 26:3, 26:63, 31:12, 33:48-50, 35:1, 36:13, the last verse being the verse immediately preceding Deuteronomy 1:1. 32. Numbers 32:19.

7 15 First Reading דברים 4 אַֽחֲרֵ ֣י הַּכֹת֗ ֹו אֵ֚ ת סִ יחֹן֙ מֶ ֣לְֶך ֔ הָֽאֱמֹרִ יאֲׁשֶ ֥ר יֹוׁשֵ֖ב  ONKELOS  4 בָּתַ ר דִּ מְ חָ א יָת סִיחוֹ ן מַ לְכָּ א ּבְחֶׁשְּבֹ֑ון וְאֵ֗ תע֚ ֹוג מֶ ֣לְֶך הַּבָׁשָ֔ ןאֲׁשֶ ר־יֹוׁשֵ ֥בּבְ עַׁשְּתָר֖ ֹת דֶ אֱמוֹרָ אָ ה דְּ יָתֵ יב בְּחֶשׁ ְ בּוֹ ן וְ יָת עוֹ ג מַ לְכָּ א דְ מַתְ נָן דְּ יָתֵ יב בְּעַשׁ ְתָּ רֹת ּבְאֶדְ רֶֽעִ י: 5 ּבְעֵ֥בֶר הַ ּיַרְ ּדֵ֖ ןּבְאֶ ֣רֶ ץמֹואָ ֑ב הֹואִ יל֣ מֹׁשֶ֔ ה בְּאֶדְרֶ עִ י: 5 בְּעִבְרָ א דְ יַרְ דְּ נָא בְּאַרְ עָ א דְ מוֹאָ ב שׁ ָרִ י מֹשׁ ֶ ה פָּרֵשׁ יָת ּבֵאֵ ֛ר ֥ האֶת־הַּתֹורָ הַּזֹ֖ את לֵאמֽ ֹ ר: 6 יְהוָֹ ֧ה אֱֹלהֵ ֛ינּו ּדִ ּבֶ ֥ר אוּלְפַ ן אוֹרַ יְתָ א הָדָ א לְמֵימָ ר: 6 יְיָ אֱלָהָ נָא מַ ּלֵיל עִמָּ נָא בְּ חֹרֵ ב לְמֵימָ ר אֵלֵ֖ינּו ּבְ חֹרֵ ֣ב לֵאמֹ֑ר רַ ב־לָכֶ֥ם ׁשֶ֖בֶת ֥רּבָהָ הַ ּזֶֽה: סַ ּגִי לְכוֹן דִּ יתֵיבְתּ וּן בְּ טוּרָ א הָדֵ ין:  RASHI  4 אַ חֲרֵ י הַכּ ֹתוֹ . אָמַ ר מֹשׁ ֶ ה: אִ ם אֲנִ י מוֹכִיחָ ם קֹדֶ ם צוּקִ ין וְ קֹשׁ ִ י כְּמוֹ 9: "עַשׁ ְתְּ רֹת קַרְ נַיִם", וְעַשׁ ְתָּ רֹת זֶה הוּא שׁ ֶ ּיִכָּנְסוּ לִקְ צֵ ה הָאָרֶ ץ, יֹאמְ רוּ: מַ ה ּלָזֶה עָ לֵינוּ, מַ ה עַשׁ ְתְּ רֹת קַרְ נַיִם שׁ ֶהָ יוּ שׁ ָ ם רְ פָאִ ים שׁ ֶהִכָּ ה אַמְרָ פֶ ל, הֵיטִ יב לָנוּ? אֵינוֹ בָ א אֶ ּלָא לְקַ נְתֵּ ר וְלִמְ צֹא עִ ּלָה, שׁ ֶאֵ ין שׁ ֶ נֶּאֱמַ ר10: "וַ ּיַכּ וּ אֶ ת רְ פָאִ ים בְּעַשׁ ְתְּ רֹת קַרְ נַיִם". וְעוֹ ג בּוֹ כּ ֹחַ לְהַכְ נִיסֵ נוּ לָאָרֶ ץ. לְפִיכָ ְך הִמְתִּ ין עַ ד שׁ ֶהִפִּ יל נִמְ לַט מֵהֶ ם, וְ הוּא שׁ ֶ נֶּאֱמַ ר11: "וַ ּיָבֹא הַפּ ָלִ יט". וְאוֹמֵ ר12: סִיחוֹ ן וָעוֹ ג לִפְ נֵיהֶ ם וְהוֹרִישׁ ָ ם אֶ ת אַרְ צָ ם, וְאַחַ ר כָּ ְך "כִּ י רַ ק עוֹ ג מֶ ְלֶך הַבָּשׁ ָ ן נִשׁ ְאַ ר מִ ּיֶתֶ ר הָרְ פָאִ ים": הוֹכִיחָ ן: סִ יחֹן וְגוֹ ' אֲשׁ ֶ ר יוֹשׁ ֵ ב בְּחֶשׁ ְ בּוֹ ן. אִ ּלוּ לֹא הָ יָה בְּאֶדְרֶ עִ י. שׁ ֵ ם הַמַּ לְ כוּת: 5 הוֹאִ יל. הִתְחִ יל, כְּמוֹ 13: סִיחוֹ ן קָשׁ ֶ ה וְהָ יָה שׁ ָ רוּי בְּחֶשׁ ְבּוֹ ן הָ יָה קָשׁ ֶ ה, שׁ ֶהַמְּדִ ינָה "הִ נֵּה נָא הוֹאַ לְתִּ י": בֵּאֵ ר אֶ ת הַתּ וֹרָ ה. בְּשׁ ִבְעִ ים לָשׁ וֹ ן קָשׁ ָ ה, וְאִ ּלוּ הָ יְתָ ה עִ יר אַ חֶרֶ ת וְסִיחוֹ ן שׁ ָ רוּי בְּתוֹכָהּ פּ ֵרְשׁ ָהּ לָהֶ ם: 6 רַ ב לָכֶ ם שׁ ֶ בֶ ת. כִּפְשׁ וּטוֹ . וְ יֵשׁ מִדְרַשׁ הָ יְתָ ה קָשׁ ָ ה, שׁ ֶהַמֶּ ְלֶך קָשׁ ֶ ה, עַ ל אַחַ ת כַּמָּ ה וְכַמָּ ה אַ ּגָדָ ה: הַרְ בֵּ ה לָכֶ ם ּגְדֻ ּלָה וְ שָׂ כָ ר עַ ל יְשׁ ִ יבַתְ כֶ ם בָּהָ ר שׁ ֶהַמֶּ ְלֶך קָשׁ ֶ ה וְהַמְּדִ ינָה קָשׁ ָ ה: אֲשׁ ֶ ר יוֹשׁ ֵ ב בְּעַשׁ ְתָּ רֹת. הַ ּזֶה, עֲ שִׂיתֶ ם מִשׁ ְכָּ ן, מְ נוֹרָ ה וְכֵלִ ים, קִבַּלְתֶּ ם תּ וֹרָ ה, הַמֶּ ְלֶך קָשׁ ֶ ה וְהַמְּדִ ינָה קָשׁ ָ ה: עַשׁ ְתָּ רֹת. הוּא לְשׁ וֹ ן מִ נִּיתֶ ם לָכֶם סַ נְהֶדְרִ ין שָׂרֵ י אֲ לָפִים וְשׁ ָרֵ י מֵאוֹ ת: 9. בראשית יד, ה. 10. בראשית יד, ה. 11. שם יד, יג. 12. דברים ג, יא. 13. בראשית יח, כז.  CHASIDIC INSIGHTS  help in finding our own proper path in life, besides bona fide Torah study. Therefore, by having Moses His assistance in providing for our own material explain and inscribe the Torah in all seventy semi- needs and those of our loved ones.45 nal languages, God set the precedent for all further 5 In the seventy original languages: As has been Torah study in secular languages. noted,46 the Jews preserved their knowledge and Although, for the reasons mentioned, it is pref- use of Hebrew throughout their Egyptian exile. Al- erable to study the Torah in the original, there is though the non-Jewish mixed multitude certainly nevertheless an advantage in studying it in secu- did not speak Hebrew when they joined the Jews lar languages, namely, that using these languages at the Exodus, forty years in the company of the to study the Torah elevates and sanctifies them, at Israelites probably sufficed for them to become flu- least while they are being used for this purpose. ent enough to understand it. And even if there were Furthermore, expressing the Torah’s concepts in some who still found Hebrew difficult, this still secular idioms allows the sanctity and message of does not explain the need for Moses to expound the the Torah to permeate even those layers of existence Torah in all seventy original languages of human- that are a priori antithetical or antagonistic to Di- ity! We must therefore conclude that this oral trans- vine consciousness. lation of the Torah—as well as the later inscription Studying the Torah in the vernacular can also be of the Torah’s translation in those same seventy lan- seen as a reversal and rectification of the fall suf- guages47—had a more profound, spiritual purpose. fered by reality in the generation of the Dispersion Inasmuch as the Written Torah is the explicit word at the Tower of Babel. Prior to this fall, all humanity of God, logic would dictate that only studying spoke Hebrew, which, being the language of cre- the Torah in the original is considered bona fide ation, is uniquely suited to expressing the under- study, through which we fulfill the commandment lying Divine unity that permeates the universe. In to study the Torah. After all, the subtle nuances of contrast, the other, derivative languages convey this meaning and implication inherent in the text—not subliminal tenor to a much lesser degree. By using to mention its allusive and mystical subtexts—can them to study the Torah, something of the original only be noticed and appreciated in the original. linguistic-religious unity of humanity is restored.48 Similarly, since the was originally com- 6 You have dwelt too long at this mountain: municated by Moses in Hebrew, it would seem that God here is alluding to the lesson that we should only studying it, too, in Hebrew should count as never remain too long on the same level in our

45. Likutei Sichot, vol. 1, pp. 133-134; Sichot Kodesh 5737, vol. 1, pp. 155-161, pp. 367-369. 46. Overview to parashat Shemot. 47. Below, 27:8. 48. Likutei Sichot, vol. 36, pp. 38-44; vol. 3, pp. 862-864.

8 16 Deuteronomy 1:4-6 devarim

4 Besides his other reasons for not rebuking them earlier, Moses also waited until af- ter he had smitten Sichon (the formidable king of the , who dwelt in the impregnable fortress of Cheshbon37) and (the formidable king of the ,38 who dwelt in the impregnable fortress of Ashterot-Karnaim39 and in his other royal city, Edrei40). Once Moses proved that he was capable of conquering their enemies, the Israelites could not accuse him of rebuking them in order to blame his inability to conquer the Land of Israel for them on their supposed unworthiness. 5 The Israelites were camped on the east side of the Jordan River, in what had formerly been part of Moab; this is where Moses began his farewell address. In the course of this address, he not only reviewed those parts of the Torah that were particularly pertinent now that they were about to enter the Promised Land;41 he explained this teaching in the seventy original languages of humanity.42 But be- fore explaining the Torah, he continued rebuking the people for their misbehavior over the preceding forty years. First, he returned to the topic of the journey from Mount Sinai to Ritmah, saying, 6 “God, our God, spoke to us at Mount Horeb, saying, ‘You have dwelt too long at this mountain; I am anxious for you to enter the Promised Land. You are now fully prepared for your new life: by dwelling at the foot of this mountain, you have acquired the greatness that will distinguish you from other nations and that will enable you to remain holy even while engaged in mundane activities. First of all, you constructed the Tabernacle, which is a locus for the Divine Presence (as is most manifestly expressed by the second lamp of the Candelabrum, which mi- raculously burns longer than the other lamps even though they are all filled with equal amounts of oil before they are lit43). The permanence of the Divine Presence in your midst will virtually force you to remain holy. Second, you received the Torah, which instructs you how to sanctify mundane life on a daily basis. Third, you established a judiciary, who will teach you how to apply the Torah’s teachings in all situations. Furthermore, by dwelling at this mountain you have earned the merit of conquering the land miraculously.44  CHASIDIC INSIGHTS  4 Moses also waited: A further reason Moses had successful as intended, we still fulfill thereby the for waiting to rebuke the Jews until after he had commandment to love our fellow Jews as ourselves. conquered the Amorite kings is the fact that people By his example, Moses showed us that this princi- accept rebuke more readily after having received ple applies even when the individual or group is in some material benefit from the person administer- need of rebuke for a sin as grave as that of making ing the rebuke. the Golden Calf. From Moses’ example, we learn The material favor in this case is not an act of hy- that we must reach out even to those whom we pocrisy. By rebuking someone, we are doing them a might consider an unwholesome influence. Once spiritual favor, so by preceding this spiritual favor we take due precaution that our contact with such with a material favor, we ensure that both parties individuals or groups not prove detrimental to us, relate to the rebuke in the proper light. Otherwise, we can and should follow Moses’ example and ex- one of the parties might consider the rebuke as an tend them our fullest help—both material and spiri- opportunity to fulfill some sadistic drive or other tual, and even if doing so requires endangering our form of malevolence. The material favor creates an own wellbeing—in order to put them back on the atmosphere of goodwill and neutralizes defense proper path in life. mechanisms. Even if the favor does not prove as By helping others in this way, we in turn earn God’s

37. Numbers 21:21-25. 38. Numbers 21:33-35. 39. Genesis 14:15. 40. Numbers 21:33. 41. Likutei Sichot, vol. 17, p. 282, note * to note 33*. 42. See Genesis 10:32. 43. Leviticus 24:3; Numbers 8:4. 44. Likutei Sichot, vol. 24, pp. 12-18.

8 17 First Reading דברים 7 ּפְ נּ֣ו |ּוסְ עּ֣ו לָכֶ֗ םּובֹ֨ אּו הַ ֥ר הָֽאֱמֹרִ י֮ וְאֶל־ּכָל־ׁשְ כֵ נָיו֒  ONKELOS  7 אִתְפְּ נוּ וְ טוּלוּ לְכוֹ ן וְ עוּלוּ ּבָֽעֲרָבָ ֥הבָהָ ֛רּובַּׁשְ פֵלָ ֥ה ּובַּנֶ֖גֶב ּובְח֣ ֹוף הַ ּיָ ֑ם אֶ ץ֤רֶ הַּֽכְ נַֽעֲנִי֙ לְ טוּרָ א דֶ אֱמוֹרָ אָ ה וּלְכָ ל מָ גִירוֹהִ י בְּמֵישׁ ְרַ ּיָא בְ טוּרָ א וּבִשׁ ְ פֵילְתָּ א וְהַּלְבָנֹ֔וןעַד־הַ ּנָהָ ֥ר הַ ּגָד֖ ֹל נְהַר־ּפְרָֽ ת: 8 רְ אֵ ֛ה נָתַ ּ֥תִ י וּבְדָ רוֹמָ א וּבִסְ פַ ר יַמָּ א אַרְ עָ א דִ כְ נַעֲ נָאָ ה וְלִבְ נָן עַ ד נַהֲרָ א רַ בָּ א לִפְ נֵיכֶ֖םאֶת־הָאָ ֑רֶ ץ ֹ ּב֚ אּו ּורְ ׁש֣ ּו אֶת־הָאָ֔רֶ ץ אֲׁשֶ ֣ר נִׁשְּבַ ֣ע נַהֲרָ א פְרָ ת: 8 חֲזִ י דִּ יהָבִ ית ֳקדָ מֵיכוֹ ן יָת אַרְ עָ א עוּלוּ וְאַ חֲסִ ינוּ יָת אַרְ עָ א יְ֠ הוָֹ ֠ה לַֽאֲבֹ֨תֵ םיכֶ֜ לְאַבְרָ םהָ֨ לְ ֤קיִצְחָ ּוֽלְ יַֽעֲקֹב֙ לָתֵ ֣ת לָהֶ֔ ם דִּ י קַ ּיִים יְיָ לַאֲבָהַתְ כוֹ ן לְאַבְרָ הָ ם לְיִצְחָ ק וּלְ יַעֲ קֹב לְמִתַּ ן לְהוֹ ן ּולְ זַרְ עָ֖ם אַֽ חֲרֵ יהֶֽ ם: 9 וָֽאֹמַ ֣ר םאֲלֵכֶ֔ ּבָעֵ ֥ת הַהִ֖ וא לֵאמֹ֑ ר וְלִבְ נֵיהוֹ ן בַּתְרֵ יהוֹ ן: 9 וַאֲמָרִ ית לְכוֹ ן בְּעִדָּ נָא הַהִ יא לְמֵימָ ר לֵית אֲ נָא ֹלֽא־אּוכַ ֥ל לְבַּדִ֖ י ׂשְאֵ ֥ת אֶתְ כֶֽם: 10 יְהוָֹ ֥ה אֱלֹֽהֵיכֶ֖ם הִרְ ּבָ ֣ה יָכִ יל בִּלְחוֹדִ י לְסוֹבָרָ א יַתְ כוֹ ן: 10 יְיָ אֱלָהֲכוֹ ן אַסְ ִ ּגי יַתְ כוֹ ן וְהָ א אִיתֵיכוֹ ן אֶתְ כֶ֑םוְהִ ּנְכֶ֣ם הַּיֹ֔ום ּכְכֹֽוכְבֵ ֥י הַּׁשָמַ֖יִם לָרֽ ֹב: יוֹמָא דֵ ין כְּכוֹכְ בֵי שׁ ְמַ ּיָא לִסְ גֵי:  RASHI  7 פְּ נוּ וּסְ עוּ לָכֶ ם. זוֹ דֶּרֶ ְך עֲרָ ד וְחָרְ מָ ה: וּבֹאוּ הַ ר הָ יָה מֹשׁ ֶ ה יָכוֹ ל לָדוּן אֶ ת יִשְׂרָ אֵ ל, אָדָ ם שׁ ֶהוֹצִיאָ ם הָאֱ מֹרִ י. כְּמַשׁ ְמָעוֹ : וְאֶ ל כָּ ל שׁ ְ כֵנָיו. עַמּ וֹ ן וּמוֹאָ ב וְהַ ר מִמִּ צְרַ יִם וְקָרַ ע לָהֶ ם אֶ ת הַ ּיָם וְהוֹרִ יד אֶ ת הַמָּ ן וְהֵגִ יז שֵׂעִ יר: בָּעֲרָ בָ ה. זֶה מִישׁ וֹ ר שׁ ֶ ל יַעַ ר: בָּהָ ר. זֶה הַ ר אֶ ת הַשּ ְׂ לָו לֹא הָ יָה יָכוֹ ל לְ דוּנָם? אֶ ּלָא כָּ ְך אָמַ ר לָהֶ ם: הַמֶּ ְלֶך: וּבַשּׁ ְ פֵלָה. זוֹ שׁ ְ פֵלַת דָּ רוֹ ם: וּבַ נֶּגֶב וּבְחוֹ ף הַ יָּם. ה' אֱלֹהֵיכֶ ם הִרְ בָּ ה אֶתְ כֶ ם, הִ גְדִּ יל וְהֵרִ ים אֶתְ כֶ ם עַ ל אַשׁ ְקְלוֹ ן וְעַ ּזָה וְקֵסָרִ י וְ כוּ', כִּדְ אִיתָ א בְּסִפְרֵ י: עַ ד הַ נָּהָ ר דַּ ּיָנֵיכֶ ם, נָטַ ל אֶ ת הָ עֹנֶשׁ מִכֶּ ם וּנְתָנוֹ עַ ל הַדַּ ּיָנִ ים. וְכֵ ן הַ ּגָדֹל. מִפְּ נֵי שׁ ֶ נִּזְכַּ ר עִ ם אֶרֶ ץ יִשְׂרָ אֵ ל קוֹרְ אוֹ ּגָדוֹ ל, אָמַ ר שׁ ְ לֹמֹה14: "כִּ י מִ י יוּכַ ל לִשׁ ְפּ ֹט אֶ ת עַמְּ ָך הַכָּבֵ ד מְשׁ ַ ל הֶדְ יוֹ ט אוֹמֵ ר: עֶבֶ ד מֶ ְלֶך מֶ ְלֶך, הִדָּ בֵ ק לְשׁ ַ חֲוָ ר הַ ּזֶה". אֶפְשׁ ָ ר, מִ י שׁ ֶכָּ תוּב בּוֹ 15: "וַ ּיֶחְכַּ ם מִכָּ ל הָאָדָ ם", וְ יִשׁ ְתַּ חֲווּ לְ ָך, קְרַ ב לְגַבֵּ י דְ הִ ינָא וְאִידְ הַ ן: 8 רְ אֵ ה אוֹמֵ ר: מִ י יוּכַ ל לִשׁ ְפּ ֹט? אֶ ּלָא כָּ ְך אָמַ ר שׁ ְ לֹמֹה: אֵ ין נָתַתִּ י. בְּעֵ ינֵיכֶ ם אַתֶּ ם רוֹאִ ים, אֵ ינִ י אוֹמֵ ר לָכֶ ם מֵ אֹמֶ ד דַּ ּיָנֵי אֻמָּ ה זוֹ כְּדַ ּיָנֵי שׁ ְאָ ר הָאֻמּ וֹ ת שׁ ֶאִ ם דָּ ן וְהוֹרֵ ג וּמִשּׁ ְ מוּעָ ה: בּ ֹאוּ וּרְשׁ וּ. אֵ ין מְ עַרְ עֵ ר בַּדָּ בָ ר וְאֵ ינְכֶ ם וּמַכֶּ ה וְחוֹ נֵק וּמַטֶּ ה אֶ ת דִּ ינוֹ וְגוֹ זֵל, אֵ ין בְּ כָ ְך כְּ לוּם, צְרִ יכִ ים לְמִ לְחָמָ ה, אִ ּלוּ לֹא שׁ ָ לְ חוּ מְרַ ּגְלִ ים לֹא אֲנִ י אִ ם חִ ּיַבְתִּ י מָמוֹ ן שׁ ֶ ּלֹא כַדִּ ין, נְפָשׁ וֹ ת אֲנִ י נִתְ בָּ ע, הָ יוּ צְרִ יכִ ין לִכְ לֵי זַיִן: לַאֲ בֹתֵ יכֶ ם. לָמָ ה הִ זְכִּ יר שׁ וּב שׁ ֶ נֶּאֱמַ ר16: "וְקָבַ ע אֶ ת קֹבְעֵיהֶ ם נָפֶשׁ ": 10 וְהִ נְּכֶ ם הַ יּוֹ ם "לְאַבְרָ הָ ם לְיִצְחָ ק וּלְ יַעֲ קֹב"? אֶ ּלָא: אַבְרָ הָ ם כְּדַ אי כְּכוֹכְבֵ י הַשּׁ ָמַ יִם. וְכִ י כְּכוֹכְבֵ י הַשּׁ ָמַ יִם הָ יוּ בְּאוֹתוֹ הַ ּיוֹ ם, לְעַצְמוֹ , יִצְחָ ק כְּדַ אי לְעַצְמוֹ , יַעֲ קֹב כְּדַ אי לְעַצְמוֹ : וַהֲ לֹא לֹא הָ יוּ אֶ ּלָא שׁ ִשּׁ ִ ים רִ בּוֹ א, מַ הוּ "וְהִ נְּכֶ ם הַ ּיוֹ ם"? 9 וָאֹמַ ר אֲ לֵכֶ ם בָּעֵ ת הַהִ וא לֵאמֹר. מַ הוּ לֵאמֹר? אָמַ ר הִ נְּכֶ ם מְשׁ וּלִ ים כַּ ּיוֹ ם, קַ ּיָמִ ים לְעוֹ לָם כַּחַמָּ ה וְכַ ּלְבָ נָה לָהֶ ם מֹשׁ ֶ ה: לֹא מֵעַצְמִ י אֲנִ י אוֹמֵ ר לָכֶ ם אֶ ּלָא מִפִּ י וְכַכּוֹכָבִ ים: הַקָּדוֹשׁ בָּ ְרוּך הוּא: לֹא אוּכַ ל לְבַדִּ י וְגוֹ '. אֶפְשׁ ָ ר שׁ ֶ ּלֹא

14. מלכים ־א ג, ט. 15. שם ה, יא. 16. משלי כב, כג. noble stature is compounded by your quantitative magnitude, which is already too great for one man to act as sole judge, and is moreover destined to increase greatly.59  CHASIDIC INSIGHTS  relationship with Him, without advancing and as- tional involvement with God to another. In fact, we cending. This idea is also articulated in the Proph- should strive to reach the next level of spirituality ets, where the human potential to progress in Di- as soon as we become aware of its existence.61 vine consciousness is contrasted with the angels’ Furthermore, this verse teaches us not to cloister lack of this potential: “If you go in My ways…I ourselves in the study hall, devoting ourselves ex- will make you into those who walk [i.e., constantly clusively to our own self-refinement. Rather, God move forward] among these [angels, who merely] challenges us to leave this pristine and holy envi- 60 stand here.” Angels, being personified emotional ronment, traveling to a place far from “His moun- states of involvement with God, are static, whereas tain,” to illuminate even these distant places with human beings can progress from one level of emo- the Divine light of the Torah.62

59. Likutei Sichot, vol. 39, pp. 1-6. 60. Zechariah 3:7. 61. Likutei Sichot, vol. 24, p. 18. 62. Likutei Sichot, vol. 2, p. 695.

9 18 Deuteronomy 1:7-10 devarim

7 Turn northward and journey into the land. Come first to the central mountain, occupied by the Amorites,49 and afterward to all its neighboring places—, Moab, and .’ (God made this statement when He intended to give us these three lands together with the seven lands of proper;50 He later rescinded this intention.51) ‘Traverse the wooded plain of the Jordan valley; the mountainous area west of this plain; the lowland south of these mountains; the western low- lands—from their southern northward along the seashore until the north- ern border of the land of the Canaanites—and finally, all of Lebanon, until the Euphrates River, which is known as “the great river” due to its association with the Land of Israel.52 8 See now how miraculously fast you will travel from Mount Sinai to Ritmah. This will demonstrate to you that I have virtually set the land before you. You will not have to rely on the promise you heard from Me in Egypt53 nor on the assumption that since I was able to perform miracles for you in Egypt and at the Sea of Reeds I can probably do so for you now, as well. Furthermore, once the neighboring na- tions hear how miraculously fast you traveled, they will acknowledge that the land belongs to you by Divine right and will no longer contest your claim to it. And do not worry that they will nonetheless try to defend their land; I guarantee you that they will vacate it of their own accord and that you will meet with no armed resistance. You do not even need to frighten them by brandishing your weapons. All you need to do is come and take possession of the land. For this is the land that I, God, swore to your forefathers—to , to , and to Jacob, each of whose merit is independently sufficient to earn you this miraculous Divine in- tervention—to give them and their descendants after them.’ In fact, however, by sending out the scouts, you demonstrated that you did not trust in God’s promise of miraculous assistance. You therefore forfeited this degree of Divine interven- tion; you will thus have to contend with the nations that presently occupy the land and conduct your conquest by natural means.54 Rebuke Regarding the Judiciary 9 Meanwhile, I said to you at that time, while we were still at Mount Sinai, con- veying what God told me in accordance with my father-in- ’s sugges- tion,55 ‘I cannot alone bear the burden of adjudicating all the legal cases you bring before me, because 10 God, your God, has made you great—i.e., into the noblest nation on earth—by selecting you to carry out His mission. He has also ennobled you by promising to make you His eternal nation,56 and thus, behold, by virtue of this promise, you are already today as everlasting as the sun, the moon, and the stars of heaven. True, you are only eternal collectively, as a people, but each one of you expresses and partakes individually of your collective immutability, just as each star is a unique and integral constituent of the celestial array.57 Because you possess this lofty stature, God has made it a capital crime to inadvertently misjudging even a civil case of yours.58 Moreover, the qualitative difficulty in judging you due to your

49. See Numbers 13:29; below, v. 19-20, 43-44; Joshua 10:6 ff. 50. See Genesis 15:18-21, Exodus 3:8, 23:31. 51. Numbers 20:13. 52. Genesis 15:18; Sefer HaSichot 5750, vol. 2, p. 626, notes 105-107. 53. Exodus 3:17, 4:31. 54. Likutei Sichot, vol. 34, pp. 1-7. 55. Exo- dus 18:13-26. 56. Genesis 17:7. 57. See Overview to parashat Shemot; Rashi on Exodus 1:1. 58. Sanhedrin 7a; Proverbs 22:22-23.

9 19 Second Reading דברים 11 יְהוָֹ ֞ה אֱֹלהֵ ֣י אֲבֹֽותֵ כֶ֗ םיֹסֵ ֧ףעֲלֵיכֶ ֛ם ּכָכֶ֖ם אֶ ֣לֶף ּפְ עָמִ ֑ ים  ONKELOS  11 יְיָ אֱלָהָ א דַ אֲבָהַתְ כוֹ ן יוֹסֵ ף וִֽיבָרֵ ְ֣ךאֶתְ כֶ֔ם ּכַֽאֲׁשֶ֖ר ּדִ ּבֶ ֥ר לָכֶֽם: עֲ לֵיכוֹ ן כְּ וַתְ כוֹ ן אֲלַף זִמְ נִ ין וִיבָרֵ ְך יַתְ כוֹ ן כְּמָ א דִ י מַ ּלֵיל לְכוֹ ן:  שני 12 אֵיכָ ֥ה אאֶּׂשָ֖ ֑ לְבַּדִ יטָרְ חֲכֶ ֥םּומַּֽׂשַֽאֲכֶ֖ם וְרִֽ יבְכֶֽם: 12 אֵיכְדֵ ין אֲסוֹבַ ר בִּלְחוֹדִ י טָרְ חֲכוֹ ן 13 הָב֣ ּו לָ֠ כֶ֠ ם יםאֲנָׁשִ֨ חֲכָמִ ֧ים ּונְבֹנִ ֛ים וִֽידֻעִ֖ ים לְׁשִבְטֵיכֶ ֑ם וְעִסְקֵיכוֹ ן וְדִ ינְכוֹ ן: 13 הָ בוּ לְכוֹ ן ּגֻבְרִ ין חַכִּימִ ין וְ סוּכְלְתָ נִ ין וּמַ דְּ עָ ן וַֽאֲׂשִ ם ימֵ֖ ּבְרָֽאׁשֵיכֶֽם: 14 וַּֽתַֽ עֲנּ֖ואֹתִ י֑ וַּתֹ֣אמְר֔ ּוטֽ ֹוב־הַּדָ בָ ֥ר לְשׁ ִ בְטֵיכוֹ ן וַאֲמַ נִּנּוּן רֵישׁ ִ ין עֲ לֵיכוֹ ן: 14 וַאֲתֵיבְתּ וּן יָתִ י וַאֲמַרְ תּ וּן אֲׁשֶר־ּדִ ּבַ֖רְ ּתָ לַֽעֲׂשֽ ֹות: 15 חוָֽאֶּקַ֞ אֶת־רָ אׁשֵ ֣י ׁשִבְטֵיכֶ֗ ם תַּקִּ ין פִּתְ ּגָמָ א דִ י מַ ּלֵלְתָּ לְמֶעְבָּ ד: 15 וּדְ בָרִ ית יָת רֵישׁ ֵ י שׁ ִ בְטֵיכוֹ ן ּגֻבְרִ ין אֲנָׁשִ ֤יםחֲכָמִ ים֙וִֽידֻעִ֔ ים וָֽאֶּתֵ ֥ן אֹותָ ֛ם רָאׁשִ֖ ים עֲלֵיכֶ ֑ם ׂשָרֵ֨ י חַכִּימִ ין וּמַ דְּ עָ ן וּמַ נֵּיתִ י יַתְ הוֹ ן רֵישׁ ִ ין אֲלָפִ֜ ים וְׂשָרֵ ֣ימֵא֗ ֹות וְׂשָרֵ ֤יחֲמִּׁשִ ים֙ וְׂשָרֵ ֣י עֲׂשָרֹ֔ת וְׁשֽ ֹטְרִ֖ ים עֲ לֵיכוֹ ן רַ בָּ נֵי אַ לְפִ ין וְרַ בָּ נֵי מָ אוָתָ א וְרַ בָּ נֵי חַמְשׁ ִ ין וְרַ בָּ נֵי עֲ שׂוֹרְ יָתָ א לְׁשִבְטֵיכֶֽם: וְסָרְ כִין לְשׁ ִ בְטֵיכוֹ ן:  RASHI  11 יֹסֵ ף עֲ לֵיכֶ ם כָּכֶ ם אֶ לֶף פְּעָמִ ים. מַ הוּ שׁ וּב "וִיבָרֵ ְך בְּטַ ּלִיתוֹ אֵ ינִ י יוֹדֵ עַ מִ י הוּא וּמֵאֵ יזֶה שׁ ֵבֶ ט הוּא וְאִ ם אֶתְ כֶ ם כַּאֲשׁ ֶ ר דִּ בֶּ ר לָכֶ ם"? אֶ ּלָא אָמְ רוּ לוֹ : מֹשׁ ֶ ה, אַתָּ ה הָ גוּן הוּא, אֲבָ ל אַתֶּ ם מַכִּירִ ין בּוֹ , שׁ ֶאַתֶּ ם ּגִדַּ לְתֶּ ם נוֹתֵ ן קִצְבָ ה לְבִרְ כָתֵ נוּ, כְּבָ ר הִבְטִ יחַ הַקָּדוֹשׁ בָּ ְרוּך הוּא אוֹתוֹ , לְכָ ְך נֶאֱמַ ר "וִידֻעִ ים לְשׁ ִבְטֵ יכֶ ם": בְּרָאשׁ ֵ יכֶ ם. אֶ ת אַבְרָ הָ ם17: "אֲשׁ ֶ ר אִ ם יוּכַ ל אִישׁ לִמְ נוֹ ת" וְגוֹ '! אָמַ ר רָאשׁ ִ ים וּמְ כֻבָּדִ ים עֲ לֵיכֶ ם, שׁ ֶתִּהְ יוּ נוֹ הֲגִ ין בָּהֶ ם כָּבוֹ ד לָהֶ ם: זוֹ מִשּׁ ֶ ִּ לי הִ יא, אֲבָ ל הוּא "יְבָרֵ ְך אֶתְ כֶ ם כַּאֲשׁ ֶ ר וְ יִרְ אָ ה: וַאֲ שִׂימֵ ם. חָסֵ ר יוֹ "ד18, לָמֵ ד שׁ ֶאַשׁ ְ מוֹתֵיהֶ ם שׁ ֶ ל דִּ בֶּ ר לָכֶ ם": 12 אֵ יכָ ה אֶשּ ָׂ א לְבַדִּ י. אִ ם אֹמַ ר לְקַבֵּ ל יִשְׂרָ אֵ ל תְּ לוּיוֹ ת בְּרָאשׁ ֵ י דַ ּיָנֵיהֶ ם, שׁ ֶהָ יָה לָהֶ ם לִמְ חוֹ ת שָׂ כָ ר, לֹא אוּכַ ל, זוֹ הִ יא שׁ ֶאָמַרְ תִּ י לָכֶ ם: לֹא מֵעַצְמִ י וּלְכַ וֵּ ן אוֹתָ ם לַדֶּרֶ ְך הַ יְשׁ ָרָ ה: 14 וַתַּ עֲ נוּ אֹתִ י וְגוֹ '. אֲנִ י אוֹמֵ ר לָכֶ ם אֶ ּלָא מִפִּ י הַקָּדוֹשׁ בָּ ְרוּך הוּא: טָרְ חֲכֶ ם. חֲלַטְתֶּ ם אֶ ת הַדָּ בָ ר לַהֲנָאַתְ כֶ ם, הָ יָה לָכֶ ם לְהָשׁ ִ יב: מְ לַמֵּ ד שׁ ֶהָ יוּ יִשְׂרָ אֵ ל טַרְ חָנִ ין, הָ יָה אֶחָ ד מֵהֶ ם רוֹאֶ ה רַ בֵּ נוּ מֹשׁ ֶ ה, מִמִּ י נָאֶ ה לִלְ מֹד, מִמְּ ָך אוֹ מִתַּ לְמִידְ ָך, לא אֶ ת בַּעַ ל דִּ ינוֹ נוֹ צֵחַ בַּדִּ ין, אוֹמֵ ר: יֵשׁ לִ י עֵדִ ים לְהָבִ יא, מִמְּ ָך, שׁ ֶ נִּצְטַעַרְ תָּ עָ לֶיהָ — אֶ ּלָא יָדַ עְתִּ י מַחְשׁ ְ בוֹתֵ יכֶ ם, יֵשׁ לִ י רְ אָיוֹ ת לְהָבִ יא, מוֹסִ יף אֲנִ י עֲ לֵיכֶ ם דַּ ּיָנִ ין: הֱיִיתֶ ם אוֹמְרִ ים: עַכְשׁ ָ ו יִתְמַ נּוּ עָ לֵינוּ דַּ ּיָנִ ין הַרְ בֵּ ה, אִ ם וּמַשּ ַׂ אֲכֶ ם. מְ לַמֵּ ד שׁ ֶהָ יוּ אֶפִּיקוֹרְ סִ ין, הִקְדִּ ים מֹשׁ ֶ ה אֵ ין מַכִּירֵ נוּ אָ נוּ מְבִיאִ ין לוֹ דּוֹרוֹ ן וְ הוּא נוֹ שֵׂ א לָנוּ לָצֵ את, אָמְ רוּ: מָ ה רָ אָ ה בֶּ ן עַמְרָ ם לָצֵ את, שׁ ֶמָּ א אֵינוֹ פּ ָנִ ים: לַעֲ שׂוֹ ת. אִ ם הָ יִיתִ י מִתְ עַ ֵּ צל, אַתֶּ ם אוֹמְרִ ים: שׁ ָ פוּי בְּתוֹ ְך בֵּיתוֹ ! אֵחַ ר לָצֵ את, אָמְ רוּ: מָ ה רָ אָ ה בֶּ ן עֲ שֵׂ ה מְ הֵרָ ה: 15 וָאֶקַּ ח אֶ ת רָאשׁ ֵ י שׁ ִ בְטֵ יכֶ ם. מְשׁ ַכְתִּ ים עַמְרָ ם שׁ ֶ ּלֹא לָצֵ את, מָ ה אַתֶּ ם סְ בוּרִ ים, יוֹשׁ ֵ ב וְיוֹעֵ ץ בִּדְ בָרִ ים: אַשׁ ְרֵ יכֶ ם, עַ ל מִ י בָּאתֶ ם לְהִתְמַ נּוֹ ת, עַ ל בְּ נֵי עֲ לֵיכֶ ם עֵצוֹ ת, וְחוֹשׁ ֵ ב עֲ לֵיכֶ ם מַ חֲשׁ ָבוֹ ת: וְרִ יבְ כֶ ם. אַבְרָ הָ ם יִצְחָ ק וְ יַעֲ קֹב, עַ ל בְּ נֵי אָדָ ם שׁ ֶ נִּקְרְ אוּ אַחִ ים מְ לַמֵּ ד שׁ ֶהָ יוּ רוֹגְנִ ים: 13 הָ בוּ לָכֶ ם. הַ זְמִ ינוּ עַצְמְ כֶ ם וְרֵ עִ ים, חֵ לֶק וְ נַחֲלָה וְכָ ל לְשׁ וֹ ן חִבָּ ה: אֲ נָשׁ ִ ים חֲכָמִ ים לַדָּ בָ ר: אֲ נָשׁ ִ ים. וְכִ י תַּ עֲ לֶה עַ ל דַּ עְתְּ ָך נָשׁ ִ ים, מַ ה וִידֻעִ ים. אֲבָ ל נְבוֹנִ ים לֹא מָ צָאתִ י. זוֹ אַחַ ת מִשּׁ ֶבַ ע תַּ לְ מוּד לוֹמַ ר "אֲ נָשׁ ִ ים"? צַדִּ יקִ ים: חֲכָמִ ים. כְּ סוּפִ ים: מִ דּוֹ ת שׁ ֶאָמַ ר יִתְ רוֹ לְ מֹשׁ ֶ ה, וְ לֹא מָ צָ א אֶ ּלָא שׁ ָלֹשׁ : וּנְ בֹנִ ים. מְבִ ינִ ים דָּ בָ ר מִתּ וֹ ְך דָּ בָ ר, זוֹ הִ יא שׁ ֶשּׁ ָאַ ל אֲ נָשׁ ִ ים צַדִּ יקִ ים, חֲכָמִ ים וִידֻעִ ים: רָאשׁ ִ ים עֲ לֵיכֶ ם. אֲרִ ּיוֹ ס אֶ ת רַ בִּ י יוֹסֵ י: מַ ה בֵּ ין חֲכָמִ ים לִנְבוֹנִ ים? חָכָ ם שׁ ֶתִּ נְהֲגוּ בָהֶ ם כָּבוֹ ד, רָאשׁ ִ ים בְּמִ קָּ ח, רָאשׁ ִ ים בְּמִמְכָּ ר, דּוֹמֶ ה לְשׁ ֻלְחָנִ י עָשׁ ִ יר, כְּשׁ ֶמְּבִיאִ ין לוֹ דִּ ינָרִ ין לִרְ אוֹ ת רָאשׁ ִ ים בְּמַשּ ָׂ א וּמַתָּ ן, נִכְ נָס אַ חֲרוֹ ן וְיוֹ צֵ א רִאשׁ וֹ ן: שָׂרֵ י רוֹאֶ ה, וּכְשׁ ֶאֵ ין מְבִיאִ ין לוֹ יוֹשׁ ֵ ב וְתוֹהֵ א; נָבוֹ ן דּוֹמֶ ה אֲ לָפִ ים. אֶחָ ד מְ מֻנֶּה עַ ל אֶ לֶף: שָׂרֵ י מֵאוֹ ת. אֶחָ ד מְ מֻנֶּה לְשׁ ֻלְחָנִ י תַ ּגָר, כְּשׁ ֶמְּבִיאִ ין לוֹ מָעוֹ ת לִרְ אוֹ ת רוֹאֶ ה, עַ ל מֵאָ ה: וְשׁ ֹטְרִ ים. מִ נִּיתִ י עֲ לֵיכֶ ם לְשׁ ִבְטֵ יכֶ ם, אֵ ּלוּ וּכְשׁ ֶאֵ ין מְבִיאִ ין לוֹ הוּא מְ חַ ּזֵר וּמֵבִ יא מִשּׁ ֶ ּלוֹ : וִידֻעִ ים הַכּוֹפְתִ ין וְהַמַּכִּין בִּרְ צוּעָה עַל פִּי הַדַּ ּיָנִ ין: לְשׁ ִ בְטֵ יכֶ ם. שׁ ֶהֵ ם נִכָּרִ ים לָכֶ ם, שׁ ֶאִ ם בָּ א לְפָנַי מְ עֻטָּ ף 17. בראשית יג, טז. 18. עיין ״מנחת שי״, פירושי רש״י על התורה, יוסף הלל, ובשאר מפרשי רש״י.  CHASIDIC INSIGHTS  11 You complained: Why did Moses express his Moses knew that God desires His people’s prayers blessing in a way that made the people feel obligat- and that their prayers and fervent desire are what ed to challenge its scope? Could he not have made it elicits Divine bounty. He therefore spoke this way clear that he was simply adding, so to speak, to the in order to arouse the Jews to pray and request limitless blessing already promised by God? God’s blessing themselves.70

68. See Numbers 25:5; below, 25:2. 69. Likutei Sichot, vol. 34, pp. 98-104. 70. Hitva’aduyot 5722, vol. 3, p. 209.

10 20 Deuteronomy 1:11-15 devarim

11 For I bless you that God, God of your forefathers, add to you a thousand times as many descendants as you presently number!’ When you heard me quantify my blessing to you—even though you understood that I meant ‘a thousandfold’ only figuratively—you complained that I was limiting your population growth, where- as God had promised Abraham that his offspring would increase without limit.63 I therefore replied to you, ‘I, being human, can only express my blessing in finite idioms. As for God, however, may He bless you as He spoke concerning you.’64  Second Reading 12 Returning to the subject of judging you, I said: ‘It could be argued that although judging you by myself entails awesome responsibility, it also earns great reward, so I should nonetheless want to judge you all by myself. But even if I wanted to, God has specifically instructed me not to do so. So how, then, can I bear this burden myself? Furthermore, you are constantly complicat- ing the legal process with your troublesome penchant for always producing new evidence and witnesses; with your burdensome mistrust of me; and with your constant strife, because of which you are constantly going to court. How can I bear this all by myself? 13 Therefore, as God has instructed me to tell you, ready yourselves for the ap- pointment of men who are God-fearing; who command respect for their integrity; who are unattached to their wealth; and who are righteous, wise (i.e., insightful), understanding (i.e., able to deduce new laws from legal precedent), and who are known among your tribes for their impeccable reputations.65 I will appoint them as your judges. Treat them as your heads, i.e., with proper respect, for as your judges they will be responsible for inculcating you with moral integrity and will therefore bear responsibility for your sins.’ 14 Now, you should have protested this plan, insisting on being led and judged by me personally rather than by any disciple of mine. But you answered me and said, ‘The plan you have spoken is good for us,’ because you believed that judges of lesser stature would be open to accepting bribes. Moreover, when you saw that I was reluctant to implement this plan, you urged me to do it quickly. 15 In setting out to implement it, however, I only found a sufficient number of men who possessed three out of the seven qualities God told me to seek out: righteous- ness, insight, and impeccable reputation. (I did indeed find men capable of basic deductive reasoning, just as I had when I was recruiting artisans to construct the Tabernacle and its furnishings,66 but I did not find men possessing sufficient de- ductive powers to be able to derive new laws from legal precedent.67) I convinced these righteous, wise, and notable men to be the heads of your tribes by pointing out to them what an honor it would be to lead and judge the descendants of the patriarchs, the people whom God loves so dearly. I made them dignitaries over you by enjoining you to treat them with respect, giving them the first right to buy, sell, state their opinions, and enter or leave a room. I then appointed them as lead- ers over thousands, leaders over hundreds, leaders over fifties, and leaders over tens. I made these judges responsible for not only rendering judgment but for ex- ecuting justice, as well,68 but I also appointed floggers over your tribes to help the judges administer lashes if they were unable to do so themselves.69

63. Genesis 13:16. 64. Likutei Sichot, vol. 19, pp. 15-21. 65. Exodus 18:21. 66. Exodus 36:1. 67. Likutei Sichot, vol. 34, pp. 9-14.

10 21 Second Reading דברים 16 וָֽאֲצַ ּוֶה֙אֶת־ׁשֹ֣פְטֵיכֶ֔ םּבָעֵ ֥ת ואהַהִ֖ ר לֵאמֹ֑ ׁשָמֹ֤עַ ּבֵֽין־  ONKELOS  16 וּפַקֵּדִ ית יָת דַּ ּיָנֵיכוֹ ן בְּעִדָּ נָא אֲחֵיכֶם֙ ּוׁשְפַטְּתֶ ֣םצֶ֔דֶ ק ּבֵֽין־אִ ֥ יׁש ּובֵֽין־אָחִ֖ יוּובֵ ֥ין ּגֵרֽ ֹו: הַהִ יא לְמֵימָ ר שׁ ְמָ עוּ בֵ ין אֲחֵיכוֹ ן וּתְדֻ נּוּן קוּשׁ ְ טָ א בֵּ ין ּגַבְרָ א וּבֵ ין 17 אֲ חוּהִ י וּבֵ ין ִ ּג ּיוֹרֵ הּ : 17 לָא ֹלֽא־תַּכִ֨ ירּו פָנִ֜ים טּבַּמִׁשְּפָ֗ ּכַּקָטֹ֤ן ּכַ ּגָדֹל֙ ּתִׁשְמָע֔ ּון ֹל֤ א תִשׁ ְתְּ מוֹדְ עוּן אַפִּ ין בְּדִ ינָא מִ ּלֵי זְעֵירָ א כְרַ בָּ א תִּשׁ ְמְ עוּן לָא תִדְ חֲלוּן תָגּ֨ורּו֙ מִּפְ נֵי־אִ֔ יׁשּכִ ֥י הַּמִׁשְּפָ֖טלֵֽאֹלהִ ֣יםה֑ ּוא וְהַּדָ בָ ר֙ מִ ן ֳקדָ ם ּגַבְרָ א אֲרֵ י דִ ינָא דַּ ייָ הוּא וּפִתְ ּגָמָ א דִּ י יִקְשׁ ֵ י מִ נְּכוֹ ן תְּ קָרְ בוּן אֲׁשֶ֣ר יִקְׁשֶ ֣ה מִ ּכֶ֔ םּתַקְרִ ב֥ ּון אֵלַ֖יּוׁשְמַעְּתִֽ יו: 18 וָֽאֲצַ ּוֶ ֥ה לְוָתִ י וְאֶשׁ ְמְ עִ נֵּהּ : 18 וּפַקֵּדִ ית יַתְ כוֹ ן בְּעִדָּ נָא הַהִ יא יָת כָּ ל פִּתְ ּגָמַ ּיָא דִּ י אֶתְ כֶ֖ם ּבָעֵ ֣ת הַהִ ֑וא ֥תאֵ ּכָל־הַּדְ בָרִ֖ יםאֲׁשֶ ֥רּתַֽ עֲׂשֽ ּון: תַעְבְּ דוּן:

 RASHI  16 וָאֲצַ וֶּה אֶ ת שׁ ֹפְטֵ יכֶ ם. אָמַרְ תִּ י לָהֶ ם: הֱווּ מְ תוּנִ ים תֹאמַ ר: זֶה עָנִ י הוּא וַחֲבֵרוֹ עָשׁ ִ יר וּמִ צְוָ ה לְפַרְ נְסוֹ , בַּדִּ ין, אִ ם בָּ א דִ ין לְפָ ָנֶיך פּ ַעַ ם אַחַ ת וּשׁ ְתַּ יִם וְשׁ ָלֹשׁ , אַ ל אֲ זַכֶּ ה אֶ ת הֶעָנִ י וְנִמְ צָ א מִתְפּ ַרְ נֵס בִּ נְקִ ּיוּת. דָּ בָ ר אַ חֵ ר: תּ ֹאמַ ר: כְּבָ ר בָּ א דִ ין זֶה לְפָנַי פְּעָמִ ים הַרְ בֵּ ה, אֶ ּלָא הֱיוּ שׁ ֶ ּלֹא תֹאמַ ר: הֵיאַ ְך אֲנִ י פּ וֹ גֵם כְּבוֹדוֹ שׁ ֶ ל עָשׁ ִ יר זֶה נוֹ שְׂאִ ים וְנוֹתְ נִ ים בּוֹ : בָּעֵ ת הַהִ וא. מִשּׁ ֶמִּ נִּיתִ ים אָמַרְ תִּ י בִּשׁ ְבִ יל דִּ ינָר, אֲ זַכֶּנּוּ עַכְשׁ ָ ו, וּכְשׁ ֶ ּיֵצֵ א לַחוּץ אֹמַ ר לָהֶ ם: אֵ ין עַכְשׁ ָ ו כִּלְשׁ ֶעָבַ ר, לְשׁ ֶעָבַ ר הֱיִיתֶ ם בִּרְשׁ וּת לוֹ : תֶּ ן לוֹ , שׁ ֶאַתָּ ה חַ ּיָב לוֹ : לֹא תָ גוּרוּ מִפְּ נֵי אִישׁ . לֹא עַצְמְ כֶ ם, עַכְשׁ ָ ו הֲרֵ י אַתֶּ ם מְשׁ ֻעְבָּדִ ים ּלַצִבּ וּר: שׁ ָ מֹעַ . תִירָ אוּ. דָּ בָ ר אַ חֵ ר: "לֹא תָ גוּרוּ", לֹא תַכְ נִ יס דְּ בָרֶ ָיך לְשׁ וֹ ן הֹוֶ ה, אודנ"ט בְּ לַעַ ז19, כְּמוֹ : "זָכוֹ ר"20 וְ"שׁ ָמוֹ ר"21: מִפְּ נֵי אִישׁ , לְשׁ וֹ ן "אֹגֵר בַּקַּ יִץ"22: כִּ י הַמִּשׁ ְפָּ ט לֵאלֹהִ ים וּבֵ ין ּגֵרוֹ . זֶה בַּעַ ל דִּ ינוֹ שׁ ֶאוֹ גֵר עָ לָיו דְּ בָרִ ים. דָּ בָ ר אַ חֵ ר: הוּא. מַ ה שּׁ ֶאַתָּ ה נוֹטֵ ל מִ ּזֶה שׁ ֶ ּלֹא כַדִּ ין אַתָּ ה מַ זְקִ יקֵנִ י "וּבֵ ין ּגֵרוֹ ", אַ ף עַ ל עִסְקֵ י דִּירָ ה בֵּ ין חֲלֻקַּ ת אַחִ ים, לְהַ חֲזִ יר לוֹ , נִמְ צָ א שׁ ֶהִטֵּיתָ עָ לַי הַמִּשׁ ְפּ ָ ט: תַּקְרִ בוּן אֲפִ ּלוּ בֵּ ין תַּ נּוּר לְכִירַ יִם: 17 לֹא תַ כִּ ירוּ פָנִ ים בַּמִּשׁ ְפָּ ט. אֵ לַי. עַ ל דָּ בָ ר זֶה נִסְתַּ ּלֵק מִמֶּ נּוּ מִשׁ ְפּ ַ ט בְּנוֹ ת צְ לָפְחָ ד. זֶה הַמְּ מֻנֶּה לְהוֹשׁ ִ יב הַדַּ ּיָנִ ים, שׁ ֶ ּלֹא יֹאמַ ר: אִישׁ פְּלוֹנִ י וְכֵ ן שׁ ְ מוּאֵ ל אָמַ ר לְשׁ ָ אוּל23: "אָ נֹכִ י הָ רֹאֶ ה", אָמַ ר לוֹ נָאֶ ה אוֹ גִבּוֹ ר, אוֹשׁ ִ יבֶנּוּ דַ ּיָן; אִישׁ פְּלוֹנִ י קְרוֹבִ י, הַקָּדוֹשׁ בָּ ְרוּך הוּא: חַ ּי ֶָיך, שׁ ֶאֲנִ י מוֹדִ יעֲ ָך שׁ ֶאֵ ין אַתָּ ה אוֹשׁ ִ יבֶנּוּ דַ ּיָן בָּעִ יר, וְ הוּא אֵינוֹ בָּקִ י בְּדִ ינִ ין. נִמְ צָ א רוֹאֶ ה. וְאֵימָתַ י הוֹדִ יעוֹ ? כְּשׁ ֶבָּ א לִמְשׁ ֹחַ אֶ ת דָּ וִ ד24: מְ חַ ּיֵב אֶ ת הַ ּזַכַּ אי וּמְ זַכֶּ ה אֶ ת הַחַ ּיָב, מַעֲ לֶה אֲנִ י עַ ל מִ י "וַ ּיַרְ א אֶ ת אֱלִיאָ ב וַ ּיֹאמֶ ר אַ ְך נֶגֶד ה' מְשׁ ִ יחוֹ ", אָמַ ר שׁ ֶמִּ נָּהוּ כְּאִ ּלוּ הִכִּ יר פּ ָנִ ים בַּדִּ ין: כַּקָּ טֹן כַּ ּגָדֹל תִּשׁ ְמָ עוּן. לוֹ הַקָּדוֹשׁ בָּ ְרוּך הוּא: וְ לֹא אָמַרְ תָּ אָ נֹכִ י הָרוֹאֶ ה, "אַ ל שׁ ֶ ּיְהֵ א חָבִ יב עָ ָלֶיך דִּ ין שׁ ֶ ל פְּ רוּטָ ה כְּדִ ין שׁ ֶ ל מֵאָ ה תַּבֵּ ט אֶ ל מַרְ אֵ הוּ"25: 18 אֵ ת כָּ ל הַדְּ בָרִ ים אֲשׁ ֶ ר תַּ עֲ שׂוּן. מָ נֶה, שׁ ֶאִ ם קָדַ ם וּבָ א לְפָ ָנֶיך לֹא תְ סַ ּלְקֶ נּוּ לְאַ חֲרֶ ָיך. אֵ ּלוּ עֲ שֶׂרֶ ת הַדְּ בָרִ ים שׁ ֶבֵּ ין דִּ ינֵי מָמוֹנוֹ ת לְדִ ינֵי נְפָשׁ וֹ ת: דָּ בָ ר אַ חֵ ר: "כַּקָּ טֹן כַּ ּגָדֹל תִּשׁ ְמָ עוּן" כְּתַרְ ּגוּמוֹ , שׁ ֶ ּלֹא

19. ּבְׁשָמְעֲכֶ ם. 20. שמות כ, ז. 21. דברים ה, יא. 22. משלי י, ה. 23. שמואל ־א ט, יט. 24. שם טז, ו. 25. שם טז, ז.

š A CLOSER LOOK › [continued...] of the defendant. (5) In a civil case, defendant, they may pronounce their verdict on apprentice judges may speak either in favor of or the same day the case was discussed; in a capital against the defendant; in capital cases, they may case, they must wait until the next day to pro- speak only in his favor. (6) In civil cases, a judge nounce the verdict in order to allow time for may retract his vote either in favor of or against a additional evidence to be brought in his favor. defendant; in capital cases, he may retract it only (9) In civil cases, the eldest judge gives his opin- if it was against the defendant. (7) In civil cases, ion first, but in capital cases, the youngest gives if the court’s discussion of the case continues into his opinion first in order that no judge be influ- the night, the judges may render their decision enced by the opinion of an elder judge. (10) A at night; in capital cases, they must postpone judge of illegitimate birth may serve in a civil rendering their decision until the following day. case, but not in a capital case.72 (8) In a civil case, if the court decides against the

72. Sanhedrin 4:1.

11 22 Deuteronomy 1:16-18 devarim

16 I commanded your judges at that time, saying, ‘You are no longer private in- dividuals; you are now public servants. Therefore, hear disputes between your brothers and deliberate over them repeatedly, even if you have adjudicated simi- lar cases in the past and would thus be inclined to render a hasty decision. Fur- thermore, judge justly between every man and his fellow, even in cases between people when one litigant makes accusations without producing evidence, and even in seemingly petty disputes over the division of inherited property. 17 When you appoint other judges, you must not favor persons with respect to criteria other than their ability to judge correctly; if you do, I will hold the one who made the appointment responsible for his appointee’s errors in judgment. You must hear a dispute involving a small amount of money just as readily as a dispute involving a large amount; do not postpone the former in deference to the latter. In addition, you must hear the claims of a poor person in the same impartiality with which you hear those of a rich person: do not rule in favor of a guilty poor person in order to force his rich litigant to support him, and do not rule publicly in favor of a guilty rich person in order to safeguard his reputation and then tell him privately that he is really guilty and should pay the innocent poor person his due. You must neither fear any man nor withhold your words on account of any man, for the ultimate responsibility for correct judgment is God’s: if you pervert justice, God will be forced to redress any injustice you have caused. Bring to me any case that is too difficult for you and I will hear it myself.’ 18 At that time, I commanded you to do all the things you should do in order to differentiate between civil and capital cases.

 CHASIDIC INSIGHTS  16 Hear between your brothers: The Ba’al Shem greatness of your brothers—i.e., of every Jew—and Tov interpreted this phrase allegorically: will therefore appreciate them and socialize with Hear: One who has a spiritual sense of hearing can them. Therefore, “hear” (i.e., be sensitive to) God’s boundless love Hear: If someone desires to reach such a level of for every Jew. spiritual sensitivity— Between your brothers: The root of the Hebrew word Between your brothers: he should associate with the for “between” (bein) is the same as that of the word simple folk and be sensitive to the fact that each and for “understanding” (binah). Thus, a person with every Jew, even the simplest among them, is “your a spiritual sense of hearing understands the innate brother.”71

š A CLOSER LOOK › [18] I commanded you: The following are the the defendant. (3) In civil cases, a ruling against procedural differences between civil and capi- the defendant may be decided by a majority of tal cases: (1) Civil cases may be adjudicated by one; in capital cases, a ruling against the de- a court of three judges; capital cases require a fendant requires a majority of two. (4) In civil court of 23 judges. (2) In civil cases, the argu- cases, if further evidence is produced after the ments presented first may be either in favor of verdict has been pronounced, it may be used to or against the defendant; in capital cases, the reverse the verdict either in favor of or against arguments presented first must be in favor of the defendant; in capital cases, only in favor

71. Igrot Kodesh Admor Mehorayatz, vol. 4, pp. 96 ff.

11 23 Third Reading דברים 19 וַּנִּסַ֣ע ב מֵֽחֹרֵ֗ וַּנֵ֡לְֶך אֵ ֣תּכָל־הַּמִדְ ּבָ ֣רהַ ּגָדֹול֩ וְהַּנֹורָ֨ א  ONKELOS  19 וּנְטַלְ נָא מֵ חֹרֵ ב וְהַ ּלִיכְ נָא יָת כָּ ל הַהּ֜וא אֲׁשֶ ֣ר רְ אִיתֶ֗ םּדֶ֚ רֶ ְךהַ ֣ר הָֽאֱמֹרִ י֔ ּכַֽאֲׁשֶ ֥ר צִ ּוָ ֛ה יְהוָֹ ֥ה מַדְ בְּרָ א רַ בָּ א וּדְ חִ ילָא הַ הוּא דִּ י חֲזֵיתוּן אֹרַ ח טוּרָ א דֶ אֱמוֹרָ אָ ה כְּמָ א אֱֹלהֵ֖ינּו אֹתָ ֑נּו א וַּנָבֹ֕ עַ֖ד קָדֵ ׁ֥ש ּבַרְ נֵֽעַ : 20 וָֽאֹמַ֖ ר אֲלֵכֶ ֑ם דִ י פַקֵּ יד יְיָ אֱלָהָ נָא יָתָ נָא וַאֲתֵ ינָא ּבָאתֶם֙ עַד־הַ ֣ר הָֽאֱמֹרִ י ֔ אֲׁשֶ ר־יְהוָֹ ֥ה אֱֹלהֵ֖ינּו נֹתֵ ֥ן לָֽנּו: עַ ד רְ קַ ם ּגֵיאָ ה: 20 וַאֲמָרִ ית לְכוֹ ן אֲתֵ יתוּן עַ ד טוּרָ א דֶ אֱמוֹרָ אָ ה דַּ ייָ 21 רְ֠אֵ֠ ה נָתַ֨ ן יְהוָֹ ֧ה אֱֹלהֶ ֛יָך לְפָנֶ֖יָך אֶת־הָאָ ֑רֶ ץ עֲלֵ ֣ה רֵ֗ ׁש אֱלָהָ נָא יָהֵ ב לָנָא: 21 חֲזִ י יְהַ ב יְיָ ּכַֽאֲׁשֶ ר֩ ּדִ ּבֶ֨ ריְהוָֹ ֜ה אֱֹלהֵ ֤יאֲבֹתֶ֨ יָך֙ ְךלָ֔ אַל־ּתִירָ֖ א וְאַ ל־ אֱלָהָ ְך ֳקדָ מָ ְך יָת אַרְ עָ א סַ ק אַ חֲסֵ ין כְּמָ א דִ י מַ ּלֵיל יְיָ אֱלָהָ א דַ אֲבָהָתָ ְך ּתֵחָֽ ת: ְלָך לָא תִדְ חַ ל וְ לָא תִתְּ בָ ר: ּ  שלישי 22 וַּתִקְרְ ב֣ ּון אֵ לַי֮ ּכֻּלְכֶ ם֒ וַּתֽ ֹאמְר֗ ּו ֤הנִׁשְלְחָ אֲנָׁשִ ים֙ 22 וּקְרֵ יבְתּ וּן לְוָתִ י כֻּלְכוֹ ן וַאֲמַרְ תּ וּן נִשׁ ְ לַח ּגֻבְרִ ין ֳקדָ מָ נָא וִיאַ ְּ ללוּן לָנָא לְפָ נֵ֔ינּו וְ יַחְּפְרּו־לָ֖נּו אֶת־הָאָ ץ ֑רֶ וְ יָׁשִ ֤בּו אֹתָ֨ נּו֙ ּדָ בָ֔ ר אֶ ת־ יָת אַרְ עָ א וִיתִ יבוּן יָתָ נָא פִּתְ ּגָמָ א יָת אָרְ חָ א דִּ י נִסַּ ק בַּהּ וְ יָת קִרְ וַ ּיָא דִּ י הַּדֶ֨רֶ ְך֙ אֲׁשֶ ֣ר ּהנַֽעֲלֶה־ּבָ֔ וְאֵ ת֙ ֔ הֶֽעָרִ ים אֲׁשֶ ֥ר נָבֹ֖ א אֲלֵיהֶֽ ן: נֵעוֹ ל לְהֵ ן: 23 וּשׁ ְ פַ ר בְּעֵינַי פִּתְ ּגָמָ א 23 וַּיִיטַ ֥ב ּבְ עֵינַ֖י הַּדָ בָ ֑רוָֽאֶּקַ ח֤ מִ ּכֶםׁ֙שְ נֵ ֣ים ֣רעָׂשָ אֲנָׁשִ֔ ים וּדְ בָרִ ית מִ נְּכוֹ ן תְּרֵ ין עֲ שַׂ ר ּגֻבְרִ ין ּגַבְרָ א חַ ד לְשׁ ִ בְטָ א: 24 וְאִתְפְּ נִיוּ אִ֥ יׁש ד אֶחָ֖ לַּׁשָֽבֶ ט: 24 וַּיִפְ נּו֙ וַּיַֽעֲל֣ ּוהָהָ֔רָ הוַּיָבֹ֖ אּו עַד־נַ ֣חַ ל וּסְ לִ יקוּ לְ טוּרָ א וַאֲתוֹ עַ ד נַחֲלָא אֶׁשְּכֹ֑ לוַֽיְרַ ּגְל֖ ּו אֹתָֽ ּה: 25 וַּיִקְח֤ ּובְ יָדָ ם֙ ֣ מִּפְרִ יהָאָ֔רֶ ץ וַּיֹורִ֖ דּו דְ אַתְ כָּלָא וְאַ ִּ לילוּ יָתַהּ : 25 וּנְסִ יבוּ בִידֵ יהוֹ ן מֵאִ בָּ א דְ אַרְ עָ א וַאֲחִ יתוּ אֵלֵ֑ינּו וַּיָׁשִ֨ בּואֹתָ ֤נּו בָדָ ר֙ וַּיֹ֣אמְר֔ ּוטֹובָ ֣ה הָאָ֔רֶ ץ אֲׁשֶ ר־ לָנָא וַאֲתִ יבוּ יָתָ נָא פִתְ ּגָמָ א וַאֲמָ רוּ טָבָ א אַרְ עָ א דַּ ייָ אֱלָהָ נָא יָהֵ ב לָנָא: יְהוָֹ ֥ה אֱֹלהֵ֖ינּו ֥ןנֹתֵ לָֽנּו: 26 וְֹל֥ אאֲבִיתֶ֖ םלַֽעֲֹל֑ תוַּתַמְר֕ ּו 26 וְ לָא אֲבִ יתוּן לְמִסָּ ק וְסָרֵ יבְתּ וּן אֶת־ּפִ ֥י יְהוָֹ֖ה אֱֹלֽהֵיכֶֽם: עַל מֵימְרָא דַ ייָ אֱלָהֲכוֹ ן:  RASHI  19 הַמִּדְ בָּ ר הַ ּגָדוֹ ל וְהַ נּוֹרָ א. שׁ ֶהָ יוּ בּוֹ נְחָשׁ ִ ים כְּקוֹרוֹ ת חֲמוֹרְ ָך זֶה, אָמַ ר לוֹ : הֵ ן. נוֹתְ נוֹ אַתָּ ה לִ י לְנִסָּיוֹ ן? אָמַ ר וְעַקְרַ בִּ ים כִּקְשׁ ָתוֹ ת: 22 וַתִּקְרְ בוּן אֵ לַי ּכֻּלְכֶ ם. לוֹ : הֵ ן. בֶּהָרִ ים וּגְבָעוֹ ת? אָמַ ר לוֹ : הֵ ן. כֵּיוָ ן שׁ ֶרָ אָ ה בְּעִרְ בּ וּבְ יָא, וּלְהַ ּלָן הוּא אוֹמֵ ר26: "וַתִּקְרְ בוּן אֵ לַי שׁ ֶאֵ ין מְ עַכְּבוֹ כְּ לוּם, אָמַ ר הַ ּלוֹקֵחַ בְּ לִבּוֹ : בָּ טוּחַ הוּא זֶה כָּ ל רָאשׁ ֵ י שׁ ִבְטֵ יכֶ ם וְזִקְ נֵיכֶ ם וַתּ ֹאמְ רוּ הֵ ן הֶרְ אָ נוּ" שׁ ֶ ּלֹא אֶמְ צָ א בוֹ מוּם, מִ ּיָד אָמַ ר לוֹ : טֹל מְ עוֹתֶ ָיך וְאֵ ינִ י וְגוֹ '. אוֹתָהּ קְרִ יבָ ה הָ יְתָ ה הוֹ גֶנֶת, יְלָדִ ים מְ כַבְּדִ ים מְ נַסֵּ הוּ מֵעַתָּ ה — אַ ף אֲנִ י הוֹדֵיתִ י לְדִ בְרֵ יכֶ ם, שׁ ֶמָּ א אֶ ת הַ ּזְקֵנִ ים וּשׁ ְ לָחוּם לִפְ נֵיהֶ ם, וּזְקֵנִ ים מְ כַבְּדִ ים אֶ ת תַּחְ זְרוּ בָכֶ ם כְּשׁ ֶתִּרְ אוּ שׁ ֶאֵ ינִ י מְ עַכֵּ ב, וְאַתֶּ ם לֹא חֲזַרְ תֶּ ם הָרָאשׁ ִ ים לָלֶכֶ ת לִפְ נֵיהֶ ם, אֲבָ ל כָּ אן "וַתִּקְרְ בוּן אֵ לַי בָּכֶ ם: וָאֶקַּ ח מִ כֶּ ם. מִ ן הַבְּ רוּרִ ים שׁ ֶבָּכֶ ם, מִ ן הַמְ סֻ ּלָתִ ים כּ ֻּלְכֶ ם" בְּעִרְ בּ וּבְ יָא, יְלָדִ ים דּוֹ חֲפִ ין אֶ ת הַ ּזְקֵנִ ים וּזְקֵנִ ים שׁ ֶבָּכֶ ם: שׁ ְ נֵים עָ שָׂ ר אֲ נָשׁ ִ ים אִישׁ אֶחָ ד לַשּׁ ָ בֶ ט. מַ ִ ּגיד דּוֹ חֲפִ ין אֶ ת הָרָאשׁ ִ ים: וְ יָשׁ ִ בוּ אֹתָ נוּ דָּ בָ ר. בְּאֵ יזֶה לָשׁ וֹ ן שׁ ֶ ּלֹא הָ יָה שׁ ֵבֶ ט לֵוִ י עִמָּהֶ ם: 24 עַ ד נַחַ ל אֶשׁ ְ כּ ֹל. מַ ִ ּגיד הֵ ם מְדַ בְּרִ ים: אֶ ת הַדֶּרֶ ְך אֲשׁ ֶ ר נַעֲ לֶה בָּהּ . אֵ ין דֶּרֶ ְך שׁ ֶאֵ ין שׁ ֶ נִּקְרָ א עַ ל שׁ ֵ ם סוֹפוֹ : וַיְרַ ְ ּגלוּ אֹתָהּ . מְ לַמֵּ ד שׁ ֶהָלְ כוּ בָּהּ עַקְמִ ימוּת: וְאֵ ת הֶעָרִ ים אֲשׁ ֶ ר נָבֹא אֲ לֵיהֶ ן. תְּחִ ּלָה בָהּ אַרְ בָּעָ ה אוֹמָ נִ ין שׁ ְתִ י וָעֵרֶ ב: 25 וַ יּוֹרִ דוּ אֵ לֵינוּ. לִכְבּוֹשׁ : 23 וַ יִּיטַ ב בְּעֵ ינַי הַדָּ בָ ר. בְּעֵ ינַי וְ לֹא בְעֵ ינֵי מַ ִ ּגיד שׁ ֶאֶרֶ ץ יִשְׂרָ אֵ ל ּגְבוֹהָ ה מִכָּ ל הָאֲרָ צוֹ ת: וַ יֹּאמְ רוּ הַמָּקוֹ ם. וְאִ ם בְּעֵ ינֵי מֹשׁ ֶ ה הָ יָה טוֹ ב, לָמָ ה אֲמָרָ הּ טוֹבָ ה הָאָרֶ ץ. מִ י הֵ ם שׁ ֶאָמְ רוּ טוֹבָתָהּ , יְהוֹשׁ ֻעַ וְכָ לֵב: בַּתּ וֹכָחוֹ ת? מָשׁ ָ ל לְאָדָ ם שׁ ֶאוֹמֵ ר לַחֲבֵרוֹ : מְ כֹר לִ י 26 וַתַּמְ רוּ. לְשׁ וֹן הַתְרָ סָה, הִתְרַ סְתֶּם כְּ נֶגֶד מַ אֲמָרוֹ :

26. ה, יט ־כ. giving you a land that you considered inferior to Egypt. So you joined the spies and rebelled against the commandment of God, your God.

12 24 Deuteronomy 1:19-26 devarim Rebuke Regarding the Scouts 19 After we established the judiciary as God had commanded us, we journeyed from Horeb and traversed that entire great and frightening desert, which, as you saw, abounded with serpents and scorpions. We traveled toward the moun- tain of the Amorites, as God, our God, had commanded us, and we came as far as Ritmah, opposite Kadesh Barnea.73 20 I said to you there, ‘You have arrived at the mountain of the Amorites, the strategic high ground of the land that God, our God, is giving us. 21 Behold, God, your God, has set the land before you. Go up and take posses- sion of it, as God, God of your fathers, has spoken to you. You should be neither afraid nor terrified, since God will lead you and do battle for you.’74  Third Reading 22 But when you heard that the time had come to confront the na- tions living in the Promised Land, you panicked. All of you (except for the tribe of ) approached me as an unruly mob, disregarding any hierarchy of age, rank, or social status. Instead of trusting in God, you said, ‘Let us send men ahead of us so that they will search out the land for us; tell us what language its inhabitants speak; seek out the easiest, most direct route by which we will go up; and deter- mine which cities we should approach first to conquer.’ 23 God was displeased by your desire to employ these natural strategies of con- ducting a conquest, since this evinced a lack of faith in His promise that you would conquer the land miraculously. But the plan you proposed actually pleased me, since I thought that if I would agree to send scouts, my confidence in the positive outcome of their expedition would quiet your fears, and you would withdraw your request. But this tactic did not work: you did not withdraw your request. So I acquiesced to it and took twelve of the best and finest men from among you, one man for every tribe75—except for that of Levi, since they had not requested repre- sentation among the scouts. 24 The scouts turned north and ascended the mountain of the Amorites. They came to the valley that would be called the valley of Eshkol [‘cluster’ of grapes] on account of the grapes they took from it to show you, and also spied out the entire length and breadth of the land. 25 They took some of the fruit of the land in their hands and brought it down to us—‘down,’ since the Land of Israel is considered the ‘top’ of the world76—and brought us back word. They said that just as the fruit of the land is abnormally large, so are the people who live in it. They thus tried to convince you that it was impossible to conquer the land by natural means. They then tried to persuade you that God would not assist you supernaturally, either. But Joshua and said, ‘The land that God, our God, is giving us is good, and God will surely help us conquer it.’77 26 But although you did not fully accept the spies’ contention that the land was unconquerable, you nonetheless did not want to go up, for you resented God for

73. Numbers 12:16. 74. Exodus 23:20, 23, 27; 34:11, and below, vv. 30-33. 75. Numbers 13:2. 76. See also Exodus 33:1. 77. Numbers 14:7 ff.

12 25 Third Reading דברים 27 וַּתֵרָֽ גְנּ֤ובְאָֽ הֳלֵיכֶם֙וַּתֹ֣אמְר֔ ּוּבְׂשִ נְאַ ֤ת יְהוָֹה֙אֹתָ֔ נּו  ONKELOS  27 וְאִתְרַ עַמְתּ וּן בְּמַשׁ ְ כְּ נֵיכוֹ ן הֹֽוצִיאָ֖ נּו מֵאֶ ֣רֶ ץ מִצְרָ ֑יִם לָתֵ ֥תאֹתָ ֛נּו ּבְ יַ ֥ד הָֽאֱמֹרִ֖ י וַאֲמַרְ תּ וּן בִּדְ סָ נֵי יְיָ יָתָ נָא אַפְּקָ נָא מֵאַרְ עָ א דְ מִ צְרָ יִם לְמִמְ סַ ר יָתָ נָא לְהַׁשְמִידֵֽ נּו: 28 אָ נָ ֣ה | אֲנַ ֣חְ נּועֹלִ֗ יםאַחֵ֩ ינּו֩ הֵמַ֨ ּסּו אֶ ת־ בִּידָ א דֶ אֱמוֹרָ אָ ה לְשׁ ֵ יצָ יוּתָ נָא: 28 לְאָ ן אֲ נַחְ נָא סָלְקִ ין אֲחָ נָא לְבָבֵ֜ נּו לֵאמֹ֗ ר עַ ֣ם ּגָד֤ ֹול וָרָ ם֙ מִּמֶ֔ ּנּועָרִ ֛ יםּגְדֹֹל֥ תּובְצּור֖ ֹת תְ בָ רוּ יָת לִבָּ נָא לְמֵימַ ר עַ ם רַ ב וְתַקִּ יף מִ נָּנָא קִרְ וִ ין רַ בְרְ בָ ן וּכְרִ יכָ ן ּבַּׁשָמָ ֑יִםוְגַם־ּבְ נֵ ֥יעֲנָקִ֖ ים ֥ רָאִ ינּו ׁשָֽ ם: 29 וָֽאֹמַ֖ ר אֲלֵכֶ ֑ם עַ ד צֵית שׁ ְמַ ּיָא וְאַ ף בְּ נֵי גִבָּרַ ּיָא חֲזֵינָא תַמָּ ן: 29 וַאֲמָרִ ית לְכוֹ ן לָא ֹלא־תַֽעַרְ צ֥ ּון וְֹֽלא־תִֽירְ א֖ ּון מֵהֶֽ ם: 30 יְהוָֹ ֤ה אֱֹלֽהֵיכֶם֙ תִתַּבְ רוּן וְ לָא תִדְ חֲלוּן מִ נְּהוֹ ן: 30 יְיָ אֱלָהֲכוֹ ן דִּ מְדַ בַּ ר ֳקדָ מֵיכוֹ ן מֵימְרֵ הּ הַֽהֹלֵ ְ֣ך לִפְ נֵיכֶ֔ םה֖ ּוא יִּלָחֵ ֣ם לָכֶ ֑ם ּכְ֠ כֹ֠ ל ראֲׁשֶ֨ ֧העָׂשָ אִּתְ כֶ ֛ם יְגִיחַ לְכוֹ ן כְּ כֹל דִּ י עֲבַ ד עִמְּ כוֹ ן ּבְמִצְרַ֖ יִם לְעֵֽינֵיכֶֽם: 31 ּובַּמִדְ ּבָ ר֙ אֲׁשֶ ֣ררָאִ֔יתָ אֲׁשֶ ֤ר נְׂשָֽאֲָך֙ בְּמִ צְרַ יִם לְעֵ ינֵיכוֹ ן: 31 וּבְמַדְ בְּרָ א דִּ י חֲזֵיתָ א דִּ י סוֹבְרָ ְך יְיָ אֱלָהָ ְך יְהוָֹ֣ה אֱֹלהֶ֔ יָך ּכַֽאֲׁשֶ ֥ריִּׂשָא־אִ֖ יׁש אֶת־ּבְ נֹ֑ו ּבְכָל־הַּדֶ֨רֶ ְך֙ כְּמָ א דִ י מְ סוֹבַ ר ּגְבַ ר יָת בְּרֵ הּ בְּכָ ל אָרְ חָ א דִּ י הַ ּלֵיכְתּ וּן עַ ד מֵיתֵיכוֹ ן אֲׁשֶ ֣ר הֲלַכְּתֶ֔ םעַד־ּבֽ ֹאֲכֶ֖םעַד־הַּמָק֥ ֹום הַ ּזֶֽה: 32 ּובַּדָ בָ֖ר עַ ד אַתְרָ א הָדֵ ין: 32 וּבְפִתְ ּגָמָ א הָדֵ ין לֵיתֵיכוֹ ן מְ הֵימְ נִ ין בְּמֵימְרָ א הַּזֶ ֑ה אֵֽינְכֶם֙ מַֽאֲמִ ינִ֔ם ּבַֽיהוָֹ֖ה אֱֹלֽהֵיכֶֽם: 33 הַֽהֹלֵ֨ ְך דַ ייָ אֱלָהֲכוֹ ן: 33 דִּ מְדַ בַּ ר ֳקדָ מֵיכוֹ ן בְּאָרְ חָ א לְאַתְ קָ נָא לְכוֹ ן אֲתַ ר בֵּ ית לִפְ םנֵיכֶ֜ ּבַּדֶ֗רֶ ְך לָת֥ ּורלָכֶ ֛םמָק֖ ֹום לַֽחֲנֹֽתְ כֶ ֑ם ּבָאֵ ׁ֣ש | לַ֗ יְלָה מֵישׁ ְרֵ י לְאַשׁ ְרָ יוּתְ כוֹ ן בְּעַמּ וּדָ א דְ אֶשּׁ ָ א בְּ לֵילְ יָא לְאַ חֲזָיוּתְ כוֹ ן לַרְאֹֽתְ כֶםּ֙בַּדֶ֨רֶ ְך֙ אֲׁשֶ ֣ר ּתֵֽלְכּו־בָ֔ ּהּובֶֽעָנָ֖ן יֹומָֽ ם: 34 וַּיִׁשְמַ ֥ע בְּאָרְ חָ א דִּ י תְ הָ כוּן בַּהּ וּבְעַמּ וּדָ א דַ עֲ נָנָא בִּימָמָ א: 34 וּשׁ ְמִ יעַ ֳקדָ ם יְהוָֹ֖ה אֶת־ק֣ ֹול ּדִ בְרֵ יכֶ ֑ם וַּיִקְ צֹ֖ףוַּיִּׁשָבַ ֥ע לֵאמֽ ֹ ר: 35 אִ ם־ יְיָ יָת קָ ל פִּתְ ּגָמֵיכוֹ ן וּרְ גֵז וְקַ ּיִים לְמֵימָ ר: 35 אִ ם יֶחֱזֵי גְבַ ר בְּ גֻבְרַ ּיָא יִרְאֶ ֥האִ יׁש֙ ּבָֽאֲנָׁשִ ֣יםהָאֵ֔ ּלֶה הַּד֥ ֹור הָרָ֖ ע הַ ּזֶ ֑ה אֵ֚ ת הָאָ ֣רֶ ץ הָאִ ּלֵין דָּרָ א בִישׁ ָ א הָדֵ ין יָת אַרְ עָ א הַּטֹובָ֔ ה אֲׁשֶ ֣רנִׁשְּבַ֔עְּתִ י לָתֵ֖ ת לַֽאֲבֽ ֹתֵיכֶֽם: 36 זּֽולָתִ֞ י ּכָלֵ ֤ב טַבְתָ א דִּ י קַ ּיֵמִ ית לְמִתַּ ן לַאֲבָהַתְ כוֹ ן: 36 אֱלָהֵ ין כָּ לֵב בַּ ר יְפֻנֶּה הוּא ּבֶן־יְפֻּנֶה֙ ה֣ ּואיִרְ אֶ֔ ּנָה וְלֹֽו־אֶּתֵ ֧ן אֶת־הָאָ ֛רֶ ץאֲׁשֶ ֥ר ּדָֽרַ ְך־ּבָּ֖ה יֶחֱזִנַּהּ וְ לֵהּ אֶתֵּ ן יָת אַרְ עָ א דִּ י דְרַ ְך בַּהּ וְלִבְנוֹהִ י חֲלַף דִּ י אַשׁ ְ לִ ים בָּתַ ר ּולְבָנָ ֑יו יַ֕עַןאֲׁשֶ ֥רמִ ּלֵ֖א אַֽ ֥יחֲרֵ יְהוָֹֽה: דַּ חַלְתָּא דַ ייָ:

 RASHI  27 וַתֵּרָ גְ נוּ. לָשׁ וֹ ן הָרָ ע, וְכֵ ן27: "דִּ בְרֵ י נִרְ ּגָן" — אָדָ ם נְחָלִ ים לִשׁ ְכּ ֹן" — לִשׁ ְבּ ֹר נְחָלִ ים: 30 ּיִלָחֵ ם לָכֶ ם. הַמּ וֹצִ יא דִּ בָּ ה: בְּ שִׂ נְאַ ת ה' אֹתָ נוּ. וְ הוּא הָ יָה אוֹהֵ ב בִּשׁ ְבִ ילְכֶ ם: 31 וּבַמִּדְ בָּ ר אֲשׁ ֶ ר רָאִיתָ . מוּסָ ב עַ ל מִקְרָ א אֶתְ כֶ ם, אֲבָ ל אַתֶּ ם שׂוֹנְאִ ים אוֹתוֹ , מְשׁ ַ ל הֶדְ יוֹ ט אוֹמֵ ר: שׁ ֶ ּלְמַעְ לָה הֵימֶ נּוּ 29: "כְּ כֹל אֲשׁ ֶ ר עָ שָׂ ה אִתְּ כֶם בְּמִ צְרַ יִם", מָ ה דִ בְ לִבָּ ְך עַ ל רַ חֲמָ ְך, מָ ה דִ בְ לִבֵּהּ עֲ ְלָך: בְּ שִׂ נְאַ ת ה' וְעָ שָׂ ה אַ ף בַּמִּדְ בָּ ר — "אֲשׁ ֶ ר רָ אִיתָ אֲשׁ ֶ ר נְשָׂאֲ ָך" וְגוֹ ': אֹתָ נוּ הוֹצִיאָ נוּ מֵאֶרֶ ץ מִ צְרָ יִם. הוֹצָאָתוֹ לְ שִׂ נְאָ ה הָ יְתָ ה, כַּאֲשׁ ֶ ר יִשּ ָׂ א אִישׁ אֶ ת בְּנוֹ . כְּמוֹ שׁ ֶפּ ֵרַשׁ ְתִּ י אֵ צֶ ל30 "וַ ּיִסַּ ע מָשׁ ָ ל לְמֶ ְלֶך בָּ שָׂ ר וָדָ ם שׁ ֶהָ יוּ לוֹ שׁ ְ נֵי בָנִ ים, וְ יֵשׁ לוֹ מַ לְאַ ְך הָאֱלֹהִ ים הַ ְהֹלֵך לִפְ נֵי מַ חֲנֵה יִשְׂרָ אֵ ל" וְגוֹ ', שׁ ְתֵּ י שָׂדוֹ ת אַחַ ת שׁ ֶ ל שׁ ַקְ יָא וְאַחַ ת שׁ ֶ ל בַּעַ ל, לְמִ י מָשׁ ָ ל לִמְ הַ ּל ְֵך בַּדֶּרֶ ְך וּבְנוֹ לְפָ נָיו וּבָ אוּ לִסְטִ ים לִשׁ ְבּוֹתוֹ שׁ ֶ הוּא אוֹהֵ ב נוֹתֵ ן שׁ ֶ ל שׁ ַקְ יָא וּלְמִ י שׁ ֶ הוּא שׂוֹ נֵא נוֹתֵ ן וְ כוּ': 32 וּבַדָּ בָ ר הַ ּזֶה. שׁ ֶ הוּא מַבְטִ יחֲכֶ ם לַהֲבִיאֲכֶ ם לוֹ שׁ ֶ ל בַּעַ ל. אֶרֶ ץ מִ צְרַ יִם שׁ ֶ ל שׁ ַקְ יָא הִ יא, שׁ ֶ נִּילוּס אֶ ל הָאָרֶ ץ, "אֵ ינְכֶ ם מַ אֲמִ ינִ ים" בּוֹ : 33 לַרְ אֹתְ כֶ ם. כְּמוֹ עוֹ לֶה וּמַשׁ ְ קֶ ה אוֹתָהּ , וְאֶרֶ ץ כְּ נַעַ ן שׁ ֶ ל בַּעַ ל, וְהוֹצִיאָ נוּ "לְהַרְ אוֹתְ כֶ ם". וְכֵ ן31: "לַנְ חֹתָ ם הַדֶּרֶ ְך", וְכֵ ן32: "לַשׁ ְמִ עַ מִמִּ צְרַ יִם לָתֵ ת לָנוּ אֶ ת אֶרֶ ץ כְּ נַעַ ן: 28 עָרִ ים ְ ּגדֹלֹת בְּקוֹ ל תּ וֹדָ ה", וְכֵ ן33: "לָלֶכֶת ּלַגִיד בְּ יִזְרְ עֶ אל": 36 אֲשׁ ֶ ר וּבְ צוּרֹת בַּשּׁ ָמָ יִם. דִּ בְּ רוּ הַכְּ תוּבִ ים לְשׁ וֹ ן הֲבַ אי: 29 לֹא דָּרַ ְך בָּהּ . חֶבְרוֹן, שׁ ֶ נֶּאֱמַ ר34: "וַ ּיָבֹא עַד חֶבְרוֹ ן": תַ עַרְ צוּן. לְשׁ וֹ ן שׁ ְבִירָ ה כְּתַרְ ּגוּמוֹ , וְדוֹמֶ ה לוֹ 28: "בַּעֲ רוּץ

27. משלי יח, ח. 28. איוב ל, ו. 29. פסוק ל. 30. שמות יד, יט. 31. שמות יג, כא. 32. תהלים כו, ז. 33. מלכים ־ב ט, טו. 34. במדבר יג, כב.

13 26 Deuteronomy 1:27-36 devarim

27 You slandered God, saying that He is reciprocating your love with hatred: He was forced to give you your own land because He promised the patriarchs that He would, but He gave the choicer land to the Egyptians and reserved the inferior land for you. In fact, however, it was you who were reciprocating His love with hatred, because your complaint was demonstrably false: Although Egypt is indeed generously irrigated by the annual overflow of the Nile, great effort is required to distribute this over the fields to irrigate them. In contrast, although you will have to earn the rain in the Land of Israel by your good behavior78 and constantly pray for it, once the rain does fall it will water the fields by itself! Since your com- plaint was really an expression of your resentment of God for obligating you to obey His will, you articulated it only in private, in your tents, and said, ‘Out of God’s hatred of us, He took us out of Egypt.’ Publicly, however, you added your voices to the spies’ and complained, ‘God plans to deliver us into the hands of the Amorites to exterminate us.79 28 Where can we go up? Our brothers have discouraged us, saying, “The land is occupied by a people greater and taller than we; it is filled withcities so great and so fortifiedthat they reach up to the very heavens;80 and we have even seen there the descendants of the supernatural who were fathered by the fallen angels Shamchazai and Azael.” ’81 29 I said to you, ‘Do not be broken-hearted or afraid of them. 30 God, your God, who goes before you, will fight for you, just as He did for you in Egypt, before your very eyes, 31 and just as He did for you in the desert, where you saw how God, your God, protected you as if He was carrying you the way that a man carries his son, all along the road that you traveled until you came to this place. 32 But despite God’s open and miraculous protection you have witnessed so far, you stubbornly do not believe God, your God, regarding this matter of His prom- ise to bring you safely into the Land of Israel, 33 even though He goes before you on your journey in a pillar of fire at night and in a pillar of cloud by day in order to search out a place for you to make camp and to show you which way you should go!’ 34 God heard the sound of your words and became angry. He swore, saying,82 35 ‘None of these men of this evil generation will see the good land that I swore to give your forefathers 36 except Caleb the son of Yefuneh. He will see it, and I will give , the land he trod upon,83 to him and his children, because he was loyal to God.’84  CHASIDIC INSIGHTS  27 You slandered God: Until the Final Redemption, manifesting His love for us, even if it occasionally when there will no longer be any obstacles imped- appears exactly the opposite. Remaining conscious ing the full revelation of God’s goodness, opportu- of this love will inspire us to reciprocate it by fulfill- nities will unfortunately remain to mistake God’s ing His will to our utmost ability, which will in turn love for us for cruelty. Our challenge then, until that eliminate the last remaining impediments to the Fi- time, is to remain fully aware that God is at all times nal Redemption.85

78. Leviticus 26:3-4. 79. Likutei Sichot, vol. 34, pp. 17-23. 80. Numbers 13:28. 81. Numbers 13:33. 82. Numbers 14:21-24. 83. Num- bers 13:22. 84. Numbers 13:24. 85. Likutei Sichot, vol. 34, p. 23.

13 27 Fourth Reading דברים 37 ּגַם־ּבִ י֙הִתְאַ ּנַ ֣ף �יְהוָֹ ֔ה ּבִ גְלַלְכֶ֖ם לֵאמֹ֑ רּגַם־אַּתָ֖ ה ֹלֽ א־  ONKELOS  37 אַ ף עֲלַי הֲוָ ה רְ גַז מִ ן ֳקדָ ם תָבֹ֥ א ׁשָֽ ם: 38 יְהֹוׁשֻ ֤עַ ּבִ ן־נּון֙ הָֽעֹמֵ ֣דלְפָ נֶ֔יָך ה֖ ּוא יָ֣בֹ א יְיָ בְּדִ ילְכוֹ ן לְמֵימָ ר אַ ף אַתְּ לָא תֵעוֹ ל לְתַמָּ ן: 38 יְהוֹשׁ ֻעַ בַּ ר נוּן ׁשָּ֑מָה אֹתֹ֣ו חַ ּזֵ֔קּכִי־ה֖ ּוא יַנְחִ לֶ ּ֥נָה אֶ ת־יִׂשְרָאֵֽ ל: דְּ קָאֵ ם ֳקדָ מָ ְך הוּא יֵעוֹ ל לְתַמָּ ן יָתֵהּ תַּקֵּ ף אֲרֵ י הוּא יַחְסְ נִנַּהּ לְיִשְׂרָ אֵ ל:  רביעי 39 וְטַּפְ כֶ ם֩ אֲׁשֶ֨ ראֲמַרְ ם ּתֶ֜ לָבַ ֣ז יִֽהְ יֶ֗הּו֠בְ םנֵיכֶ֠ אֲׁשֶ֨ ר 39 וְטַפְלְכוֹ ן דִּ י אֲמַרְ תּ וּן לְבִ ּזָא ֹלא־יָֽדְעּ֤ו הַ ּיֹום֙ט֣ ֹוב וָרָ֔ ע הֵּ֖מָ ה יָבֹ֣ אּו ׁשָ ּ֑מָ הוְלָהֶ ֣ם אֶּתְ נֶּ֔נָה יְהוֹ ן וּבְ נֵיכוֹ ן דִּ י לָא יְדָ עוּ יוֹמָ א דֵ ין טַ ב וּבִישׁ אִ נּוּן יֵעֲ לוּן לְתַמָּ ן וּלְהוֹ ן וְהֵ֖ם יִֽירָׁשֽ ּוהָ : 40 וְאַּתֶ֖ם ּפְ נּ֣ו לָכֶ ֑ם ּוסְ עּ֥והַּמִדְ ּבָ֖רָ הּדֶ ֥רֶ ְך אֶתְּ נִנַּהּ וְאִ נּוּן יֵירְ תֻ נַּהּ : 40 וְאַתּ וּן אִתְפְּ נוּ לְכוֹ ן וְ טוּלוּ לְמַדְ בְּרָ א אֹרַ ח יַם־סֽ ּוף: 41 וַּֽתַֽ עֲנּ֣ו | וַּתֽ ֹאמְר֣ ּואֵ ילַ֗ חָטָ֘אנּו֮ לַֽיהֹוָה֒ אֲנַ ֤חְ נּו יַמָּ א דְ סוּף: 41 וַאֲתֵיבְתּ וּן וַאֲמַרְ תּ וּן לִ י חַבְ נָא ֳקדָ ם יְיָ אֲ נַחְ נָא נִסַּ ק וּנְגִיחַ נַֽעֲלֶה֙ וְנִלְחַ֔מְ נּו לּכְכֹ֥ אֲׁשֶר־צִ ּוָ֖נּו יְהוָֹ ֣האֱֹלהֵ ֑ינּו וַּֽתַחְ ּגְר֗ ּו קְרָ ב כְּ כֹל דִּ י פַקְּדָ נָא יְיָ אֱלָהָ נָא אִ֚יׁש אֶת־ּכְלֵ ֣ימִלְחַמְּת֔ ֹו וַּתָהִ֖ ינּו לַֽעֲֹל֥ ת הָהָֽרָ ה: 42 וַּיֹ֨אמֶ ר וְ זָרֵ יזְתּ וּן ּגְבַ ר יָת מָ נֵי קְרָ בֵהּ וְשׁ ָרֵ יתוּן לְמִסַּ ק לְ טוּרָ א: 42 וַאֲמַ ר יְיָ לִ י אֱמַ ר יְהוָֹ֜ה אֵ לַ֗ י אֱמֹ֤ ר לָהֶם֙ אֹל֤ תַֽ עֲלּו֙ וְֹלֽא־תִ ּלָ ֣חֲמ֔ ּו ֥יּכִ אֵ ינֶּ֖נִי לְהוֹ ן לָא תִסְּ קוּן וְ לָא תְ גִ יחוּן קְרָ ב אֲרֵ י לֵית שׁ ְ כִ ינְתִּ י שׁ ָרְ יָא בֵ ינֵיכוֹ ן ּבְקִרְ ּבְכֶ ֑םוְֹלא֙ ּתִ ּנָ �֣גְפ֔ ּו לִפְ נֵ֖י אֽ ֹיְבֵיכֶֽם: 43 וָֽאֲדַ ּבֵ ֥ר אֲלֵיכֶ֖ם וְ לָא תִתַּבְ רוּן ֳקדָ ם בַּעֲ לֵי דְ בָבֵיכוֹ ן: 43 וּמַ ּלֵלִ ית עִמְּ כוֹ ן וְ לָא קַבֵּילְתּ וּן וְֹל֣א ׁשְמַעְּתֶ ֑םוַּתַמְ רּו֙ אֶת־ּפִ ֣י יְהוָֹ ֔ה וַּתָ זִ֖דּו וַּתַֽ עֲל֥ ּו הָהָֽרָ ה: וְסָרֵ יבְתּ וּן עַ ל ְ ּגזֵרַ ת מֵימְרָ א דַ ייָ 44 וְאַרְשׁ ַעְתּ וּן וּסְ לֵיקְתּ וּן לְ טוּרָ א: וַּיֵצֵ֨ אהָֽאֱמֹרִ ֜ יהַּיֹׁשֵ֨ בּבָהָ ֤ר הַהּוא֙ לִקְרַאתְ כֶ֔ םוַּיִרְּדְ פ֣ ּו 44 וּנְפַ ק אֱ מֹרָ אָ ה דְּ יָתֵ ב בְּ טוּרָ א אֶתְכֶ֔ם ּכַֽאֲׁשֶ ֥ר ּתַֽ עֲׂשֶ֖ינָה הַּדְ ֑ בֹרִ ים וַּיַּכְת֥ ּואֶתְ כֶ ֛ם ּבְׂשֵעִ֖ יר הַ הוּא לְקַדָּ מוּתְ כוֹ ן וּרְ דָ פוּ יַתְ כוֹ ן כְּמָ א דִ י נַתְּ זָן דַּ בַּרְ יָתָ א וּטְרָ דוּ יַתְ כוֹ ן עַד־חָרְ מָֽ ה: 45 וַּתָׁשֻ ֥בּו וַּתִבְּכ֖ ּולִפְ נֵ ֣י יְהוָֹ ֑ה וְֹלֽא־ׁשָמַ ֤ע בְּ שֵׂעִ יר עַ ד חָרְ מָ ה: 45 וְתַבְתּ וּן וּבְכִ יתוּן ֳקדָ ם יְיָ וְ לָא קַבֵּ ל יְיָ יְהוָֹה֙ םּבְקֹ֣לְכֶ֔ וְֹל֥ א הֶֽאֱזִ֖ין אֲלֵיכֶֽם: 46 וַּתֵֽׁשְב֥ ּו בְקָדֵ֖ ׁש יָמִ ֣ים צְלוֹתְ כוֹ ן וְ לָא אַ ּצֵית לְמִ ּלֵיכוֹ ן: 2:1 46 וִיתֵיבְתּ וּן בִּרְ קָ ם יוֹמִ ין סַ ּגִיאִ ין רַּבִ֑ יםּכַ ּיָמִ֖ ים אֲׁשֶ ֥ר יְׁשַבְּתֶֽ ם: ןוַּנֵ֜פֶ וַּנִּסַ ֤ע הַּמִדְ ּבָ֨רָ ה֙ כְּיוֹמַ ּיָא דִּ י יְתֵיבְתּ וּן: 2:1 וְאִתְפְּ נֵינָא ּדֶ֣רְֶך יַם־ס֔ ּוףּכַֽאֲׁשֶ ֛רּדִ ּבֶ ֥ריְהוָֹ֖ה אֵלָ ֑י וַּנָ ב֥סָ אֶת־הַר־ׂשֵעִ֖ יר וּנְטַלְ נָא לְמַדְ בְּרָ א אֹרַ ח יַמָּ א דְ סוּף כְּמָ א דִ י מַ ּלֵיל יְיָ עִמִּ י וְאַקֵּיפְ נָא יָת יָמִ ֥ים רַּבִֽ ים: ס טוּרָא דְ שֵׂעִיר יוֹמִ ין סַ ּגִיאִ ין:

 RASHI  37 הִתְאַ נַּף. נִתְמַ ּלֵא רֹגֶז: 40 פְּ נוּ לָכֶ ם. אָמַרְ תִּ י 46 וַתֵּשׁ ְ בוּ בְקָדֵשׁ יָמִ ים רַ בִּ ים. תְּשׁ ַ ע עֶ שְׂרֵ ה שׁ ָ נָה, לְהַעֲבִ יר אֶתְ כֶ ם דֶּרֶ ְך רֹחַ ב אֶרֶ ץ אֱדוֹ ם לְצַ ד צָפוֹ ן שׁ ֶ נֶּאֱמַ ר: "כַּ ּיָמִ ים אֲשׁ ֶ ר יְשׁ ַבְתֶּ ם" בִּשׁ ְאָ ר הַמַּסָּעוֹ ת, לִכָּ נֵס לָאָרֶ ץ, קִ לְקַלְתֶּ ם וּגְרַ מְתֶּ ם לָכֶ ם עִכּ וּב: פְּ נוּ וְהֵ ם הָ יוּ שׁ ְלֹשׁ ִ ים וּשׁ ְ מֹנֶה שׁ ָ נָה, תְּשׁ ַ ע עֶ שְׂרֵ ה מֵהֶ ם לָכֶ ם. לַאֲחוֹרֵ יכֶ ם וְתֵ לְ כוּ בַּמִּדְ בָּ ר לְצַ ד יַם סוּף, עָ שׂוּ בְקָדֵשׁ וּתְשׁ ַ ע עֶ שְׂרֵ ה שׁ ָ נָה הוֹלְכִ ים וּמְ טֹרָ פִ ים שׁ ֶהַמִּדְ בָּ ר שׁ ֶהָ יוּ הוֹלְכִ ים בּוֹ לִדְ רוֹמוֹ שׁ ֶ ל הַ ר שֵׂעִ יר, וְחָזְרוּ לְקָדֵשׁ , כְּמוֹ שׁ ֶ נֶּאֱמַ ר36: "וַיְנִעֵ ם בַּמִּדְ בָּ ר". כָּ ְך הָ יָה מַפְסִ יק בֵּ ין יַם סוּף לְהַ ר שֵׂעִ יר, עַתָּ ה הִמָּשׁ ְ כוּ מָ צָאתִ י בְּסֵדֶ ר עוֹ לָם: 1 וַנֵּפֶ ן וַנִּסַּ ע הַמִּדְ בָּרָ ה. אִ ּלוּ לֹא לְצַ ד הַ ּיָם וּתְ סַבְּ בוּ אֶ ת הַ ר שֵׂעִ יר כָּ ל דְּ רוֹמוֹ מִ ן חָטְ אוּ הָ יוּ עוֹבְרִ ים דֶּרֶ ְך הַ ר שֵׂעִ יר לִכָּ נֵס לָאָרֶ ץ מִ ן הַמַּעֲרָ ב לַמִּ זְרָ ח: 41 וַתָּהִ ינוּ. לְשׁ וֹ ן "הִ נֶּנּוּ וְעָלִ ינוּ אֶ ל דְּ רוֹמוֹ לִצְפוֹנוֹ , וּבִשׁ ְבִ יל שׁ ֶקִּ לְקְ לוּ הָפְ כוּ לְצַ ד הַמִּדְ בָּ ר הַמָּקוֹ ם"35. זֶה הַ ּלָשׁ וֹ ן שׁ ֶאֲמַרְ תֶּ ם לְשׁ וֹ ן "הֵ ן", כְּלוֹמַ ר שׁ ֶ הוּא בֵּ ין יַם סוּף לִדְ רוֹמוֹ שׁ ֶ ל הַ ר שֵׂעִ יר, וְהָלְ כוּ אֵ צֶ ל נִזְדַּמַּ נְתֶּ ם: 42 לֹא תַ עֲ לוּ. לֹא עֲלִ ּיָה תְּ הֵ א לָכֶ ם אֶ ּלָא דְּ רוֹמוֹ מִ ן הַמַּעֲרָ ב לַמִּ זְרָ ח דֶּרֶ ְך יַם סוּף, דֶּרֶ ְך יְצִיאָתָ ן יְרִ ידָ ה: 44 כַּאֲשׁ ֶ ר תַּ עֲ שֶׂ ינָה הַדְּ בֹרִ ים. מַ ה הַדְּ בוֹרָ ה מִמִּ צְרַ יִם, שׁ ֶ הוּא בְּמִקְצוֹעַ דְּ רוֹמִ ית מַעֲרָ בִ ית, מִשּׁ ָ ם הַ ּזֹאת כְּשׁ ֶהִ יא מַכָּ ה אֶ ת הָאָדָ ם מִ ּיָד מֵתָ ה, אַ ף הֵ ם הָ יוּ הוֹלְכִ ים לְצַ ד הַמִּ זְרָ ח: וַנָּסָ ב אֶ ת הַ ר שֵׂעִ יר. כָּ ל כְּשׁ ֶהָ יוּ נוֹגְעִ ים בָּכֶ ם מִ ּיָד מֵתִ ים: 45 וְ לֹא שׁ ָמַ ע ה' דְּ רוֹמוֹ עַד אֶרֶ ץ מוֹאָ ב: בְּ קֹלְכֶ ם. כַּבְ יָכוֹ ל עֲ שִׂיתֶ ם מִ דַּ ת רַ חֲמָ יו כְּאִ ּלוּ אַכְ זָרִ י:

35. במדבר יד, מ. 36. במדבר לב, יג.

14 28 Deuteronomy 1:37-2:1 devarim

37 God also allowed Joshua to enter the Land of Israel in reward for not having joined the rest of the spies,86 but beyond Caleb, Joshua was appointed to lead the people in its conquest. This is because, years later, God also became angry with me—because of my improper response to you when you complained against Him at Kadesh—saying to me, ‘You will not go there, either.87 38 Joshua the son of Nun, who stands before you to serve you, will go there in your stead. Strengthen him, for he—and not you—will cause Israel to inherit the Promised Land.’88  Fourth Reading 39 Continuing with regard to you, God said:89 ‘Your little ones, whom you said would be prey, and your children, who on that day did not know the difference between good and evil, will go there; I will give it to them, and they will possess it. 40 But as for you, turn around and journey southward into the desert, heading toward the Red Sea.’ 41 Then you answered and said to me,90 ‘We have sinned against God. We will go up and fight, in accordance with all that God, our God, has commanded us.’ So every one of you girded his weapons and you readied yourselves to ascend the mountain. 42 But God said to me, ‘Say to them, “You will not go up—in fact, you will fall be- fore your enemies. Do not fight, for I am not among you. Do not allow yourselves to be struck down before your enemies!” ’ 43 So I spoke thusly to you, but you did not listen. You rebelled against God’s command and willfully ascended the mountain of the Amorites. 44 And just as God had told me they would, the Canaanites and Amalekites, fol- lowed by the Amorites, who were dwelling on that mountain, came out towards you and pursued you just as bees do. Even though they miraculously died when they touched you, just as bees die when they sting, this was only after they smote you at Mount Seir as far as Chormah. 45 So you returned to our camp and wept before God, begging His forgiveness, but your obstinacy made God withhold His mercy; He refused to heed your voice, nor would He listen to you. 46 So you perforce stayed91 in Ritmah, opposite Kadesh Barnea for many days— nineteen years, in fact;92 this was the same amount of time that you dwelt in all your subsequent encampments.93 2:1 Then we turned southward and journeyed into the desert, toward the Red Sea, as God had spoken to me,94 and we circled the area southwest of Mount Seir for many days, i.e., for nineteen years, eventually camping at Etzion Gever.

86. Numbers 14:30. 87. Numbers 20:1-13. 88. Likutei Sichot, vol. 14, pp. 8-11. 89. Numbers 14:28-35. 90. Numbers 14:40-45. 91. Likutei Sichot, vol. 7, p. 80. 92. Numbers 14:25. 93. See before Numbers 19:1. 94. Above, 1:40.

14 29 Fifth Reading דברים

   חמישי 2 רוַּיֹ֥אמֶ יְהוָֹ֖ה אֵלַ ֥י לֵאמֽ ֹ ר: 3 רַ ב־לָכֶ֕ ם סֹ֖ב אֶ ת־ ONKELOS 2 וַאֲמַ ר יְיָ לִ י לְמֵימָ ר: 3 סַ ִ ּגי לְכוֹ ן הָהָ ֣ר הַ ּזֶ ֑ה ּפְ נּ֥ו לָכֶ֖ם צָפֽ ֹ נָה: 4 וְאֶת־הָעָם֮ ֣וצַ לֵאמֹ ר֒ אַּתֶ ֣ם דְּ אַקֵּיפְתּ וּן יָת טוּרָ א הָדֵ ין אִתְפְּ נוּ לְכוֹ ן לְצִפּ וּנָא: 4 וְ יָת עַמָּ א פַּקֵּ ד עֹֽבְרִ֗ים ּבִ גְבּול֙ אֲחֵיכֶ ֣ם ּבְ נֵֽי־עֵׂשָ֔ והַ ּיֹֽׁשְבִ֖ ים ּבְׂשֵעִ ֑יר וְיִֽירְ א֣ ּו לְמֵימַ ר אַתּ וּן עָבְרִ ין בִּתְ חוּם אֲחֵיכוֹ ן בְּ נֵי עֵשָׂ ו דְּ יָתְ בִ ין בְּ שֵׂעִ יר מִ םּכֶ֔ וְנִׁשְמַרְ ּתֶ֖ ם מְאֽ ֹ ד: 5 אַל־ּתִתְ ּגָר֣ ּו בָ֔ ם יּכִ֠ ֹלֽא־אֶּתֵ ֤ן וְ יִדְ חֲלוּן מִ נְּכוֹ ן וְתִ סְתַּמְּ רוּן לַחֲדָ א: 5 לָא תִתְ ּגָרוּן בְּהוֹ ן אֲרֵ י לָא אֶתֵּ ן לָכֶם֙ מֵֽאַרְ ם צָ֔ עַ֖ד מִדְ רַ ֣ ְךּכַף־רָ ֑ גֶל ּכִֽ י־יְרֻּׁשָ ֣ה ולְעֵׂשָ֔ נָתַּ֖תִ י לְכוֹ ן מֵאַרְ עֲהוֹ ן עַ ד מִדְרַ ְך פַּרְ סַ ת רִ גְלָא אֲרֵ י יְרֻתָּ א לְעֵשָׂ ו יְהָבִ ית יָת ֥ראֶת־הַ ׂשֵעִֽ יר: 6 אֹ֣כֶל ּתִׁשְּבְר֧ ּומֵֽאִּתָ ֛ם ףּבַּכֶ֖סֶ וַֽאֲכַלְּתֶ ֑ם טוּרָ א דְ שֵׂעִ יר: 6 עִבּ וּרָ א תִ זְבְּ נוּן 7 מִ נְּהוֹ ן בְּכַסְפָּ א וְתֵיכְ לוּן וְאַ ף מַ ּיָא וְגַם־מַ֜ יִם ּתִכְר֧ ּו מֵֽאִּתָ ֛ם ּבַּכֶ֖סֶ ףּוׁשְתִיתֶֽ ם: ּכִ י֩ יְהוָֹ ֨ה תִּ זְבְּ נוּן מִ נְּהוֹ ן בְּכַסְפָּ א וְתִשׁ ְתּ וּן: ְ ְ אֱֹלהֶ֜יָך ּבֵֽרַ כְָך֗ ּבְ כֹ ל֙ מַֽ עֲׂשֵ ֣היָדֶ֔ ָך יָדַ ע֣ לֶכְּתְָך֔ אֶת־הַּמִדְ ּבָ ֥ר 7 אֲרֵ י יְיָ אֳלָהָ ך בָּרְ כָ ך בְּ כֹל עוֹבַ ד יְדָ ְך סַפּ ֶ ק ְלָך צָרְ כָּ ְך בִּמְ הָכָ ְך יָת הַ ֹלּגָד֖ הַ ּזֶ ֑ה זֶ ֣ה |אַרְּבָעִ ֣יםׁשָ נָ֗ה יְהוָֹ ֤ה אֱֹלהֶ֨ יָך֙ ְךעִּמָ֔ ֹל֥ א מַדְ בְּרָ א רַ בָּ א הָדֵ ין דְּ נַן אַרְ בְּעִ ין שׁ ְ נִ ין מֵימְרָ א דַ ייָ אֱלָהָ ְך בְּסַעְדָּ ְך חָסַ֖רְ ּתָ ּדָ בָֽ ר: 8 וַּֽנַֽעֲבֹ֞ ר מֵאֵ ֧ת אַחֵ ֣ינּו בְ ונֵֽי־עֵׂשָ֗ הַ ּיֹֽׁשְבִ ים֙ לָא חֲסַרְ תָּ א מִ דָּ עַ ם: 8 וַעֲבַרְ נָא מִ ּלְוַ ת אֲחָ ינָא בְ נֵי עֵשָׂ ו דְּ יָתְ בִ ין ּבְׂשֵעִ֔ירמִּדֶ֨רֶ ְך֙ הָֽ עֲרָבָ֔המֵֽאֵילַ֖ת ּומֵֽעֶצְ יֹ֣ן ּגָ ֑בֶ ר ס בְּ שֵׂעִ יר מֵ אֹרַ ח מֵישׁ ְרָ א מֵאֵ ילַת וּמֵ עֶצְ יֹן ּגָבֶ ר וְאִתְפְּ נֵינָא וַעֲבַרְ נָא וַּנֵ֨פֶ ן֙ רוַּֽנַֽעֲבֹ֔ ּדֶ֖רֶ ְךמִדְ ֥רּבַ מֹואָֽ ב: 9 רוַּיֹ֨אמֶ יְהוָֹ ֜ה אֵ לַ֗ י אַ ל־ אֹרַ ח מַדְ בְּרָ א דְ מוֹאָ ב: 9 וַאֲמַ ר יְיָ לִ י לָא תְ צוּר עַ ל מוֹאֲבָאֵ י וְ לָא תִתְ ּגָרֵ י ּתָ֨צַר֙ אֶת־מֹואָ֔ ב וְאַל־ּתִתְ ּגָ ֥רּבָ֖ם מִלְחָמָ ֑ה ּכִ֠ יֹלֽא־אֶּתֵ֨ ן לְָך֤ לְמֶעְבַּ ד עִמְּ הוֹ ן קְרָ ב אֲרֵ י לָא אֶתֵּ ן ְלָך מֵאַרְ עֵהּ יְרֻתָּ א אֲרֵ י לִבְ נֵי לוֹ ט מֵֽאַרְ צֹו֙ יְרֻּׁשָ֔ה ּכִ ֣י לִבְ נֵי־ל֔ ֹוטנָתַ ּ֥תִיאֶת־עָ֖ר יְרֻּׁשָֽ ה: יְהָבִ ית יָת לְחָ יַת יְרֻתָּ א:  RASHI  3 פְּ נוּ לָכֶ ם צָ פֹנָה. סֹבּ וּ לָכֶ ם לְ רוּחַ מִ זְרָ חִ ית מִ ן הַדָּ רוֹ ם 6 תִּ כְ רוּ. לְשׁ וֹ ן מִ קָּ ח, וְכֵ ן40: "אֲשׁ ֶ ר כָּרִ יתִ י לִ י". שׁ ֶכֵּ ן ּלַצָפוֹ ן, פְּ נֵיכֶ ם ּלַצָפוֹ ן, נִמְ צְ אוּ הוֹלְכִ ים אֶ ת רוּחַ בִּכְרַ כֵּ י הַ ּיָם קוֹרִ ין לִמְ כִירָ ה כִּירָ ה: 7 כִּ י ה' אֱלֹהֶ ָיך מִ זְרָ חִ ית. וְ זֶהוּ שׁ ֶ נֶּאֱמַ ר37: "וַ ּיָבֹא מִמִּ זְרַ ח שׁ ֶמֶשׁ לְאֶרֶ ץ בֵּרַ כְ ָך. לְפִיכָ ְך לֹא תִ כְפּ וּ אֶ ת טוֹבָתוֹ לְהַרְ אוֹ ת כְּאִ ּלוּ מוֹאָ ב": 4 וְנִשׁ ְמַרְ תֶּ ם מְ אֹד. וּמַהִ י הַשּׁ ְמִירָ ה, "אַ ל אַתֶּ ם עֲנִ ּיִים, אֶ ּלָא הַרְ אוּ עַצְמְ כֶ ם עֲשׁ ִירִ ים: 8 וַנֵּפֶ ן תִּתְ ּגָרוּ בָ ם": 5 עַ ד מִדְרַ ְך כַּ ף רָ גֶל. אֲפִ ּלוּ מִדְרַ ְך כַּ ף וַנַּעֲ בֹר. לְצַ ד צָפוֹ ן, הָפַכְ נוּ פּ ָנִ ים לַהֲ ְלֹך רוּחַ מִ זְרָ חִ ית: רֶ גֶל, כְּלוֹמַ ר אֲפִ ּלוּ דְּרִ יסַ ת הָרֶ גֶל אֵ ינִ י מַרְשׁ ֶ ה לַעֲ שׂוֹ ת 9 וְאַ ל תִּתְ ּגָר בָּ ם וְגוֹ '. לֹא אָסַ ר לָהֶ ם עַ ל מוֹאָ ב אֶ ּלָא לָכֶ ם בְּאַרְ צָ ם שׁ ֶ ּלֹא בִרְשׁ וּת. וּמִדְרַשׁ אַ ּגָדָ ה38: עַ ד מִ לְחָמָ ה, אֲבָ ל מְ יָרְ אִ ים הָ יוּ אוֹתָ ם וְנִרְ אִ ים לָהֶ ם שׁ ֶ ּיָבֹא יוֹ ם דְּרִ יסַ ת הָרֶ גֶל עַ ל הַ ר הַ ּזֵיתִ ים, שׁ ֶ נֶּאֱמַ ר39: כְּשׁ ֶהֵ ם מְ ּזֻיָנִ ים, לְפִיכָ ְך כְּתִ יב41: "וַ ּיָגָר מוֹאָ ב מִפְּ נֵי "וְעָמְ דוּ רַ גְלָיו" וְגוֹ ': יְרֻשּׁ ָ ה לְעֵ שָׂ ו. מֵאַבְרָ הָ ם. עֲ שָׂרָ ה הָעָ ם", שׁ ֶהָ יוּ שׁ וֹלְלִ ים וּבוֹ זְזִ ים אוֹתָ ם. אֲבָ ל בִּבְ נֵי עַמּ וֹ ן עֲמָמִ ין נָתַתִּ י לוֹ , שׁ ִבְעָ ה לָכֶ ם, וְקֵינִ י וּקְ נִ ִ ּזי וְקַדְ מוֹנִ י, הֵ ן נֶאֱמַ ר42: "וְאַ ל תִּתְ ּגָר בָּ ם", שׁ וּם ּגֵרוּי, בִּ שְׂ כַ ר צְנִיעוּת עַמּ וֹ ן וּמוֹאָ ב וְ שֵׂעִ יר — אַחַ ת מֵהֶ ם לְעֵ שָׂ ו, וְהַשּׁ ְתַ יִם אִמָּ ם, שׁ ֶ ּלֹא פִרְ סְמָ ה עַ ל אָבִיהָ כְּמוֹ שׁ ֶעָ שְׂתָ ה הַבְּכִירָ ה לִבְ נֵי לוֹ ט, בִּ שְׂ כַ ר שׁ ֶהָ ְלַך אִתּ וֹ לְמִ צְרַ יִם וְשׁ ָתַ ק עַ ל מַ ה שׁ ֶקָּרְ אָה שׁ ֵם בְּ נָהּ מוֹאָ ב: עָ ר. שׁ ֵם הַמְּדִ ינָה: שּׁ ֶהָ יָה אוֹמֵ ר עַ ל אִשׁ ְתּ וֹ : "אֲחוֹתִ י הִ יא", עֲ שָׂאוֹ כִּבְנוֹ :

37. שופטים יא, יח. 38. תנחומא ישן, דברים הוספה ו. 39. זכריה יד, ד. 40. בראשית נ, ה. 41. במדבר כב, ג. 42. פסוק יט.  CHASIDIC INSIGHTS  intellectual and seven emotional attributes that con- to rectify any aspect of reality is by correcting its stitute the unrectified human personality (the “ani- source. Our emotions can generally be governed by mal soul”). The spiritual correlate of conquering our intellectual understanding. If we understand, Canaan and transforming it into the Land of Israel for example, the rewards for proper behavior and is conquering all of these attributes and transform- the consequences of improper behavior, we should ing them into their holy counterparts. develop the corresponding emotional responses to Our present psychological makeup only allows us them. By using our intellect, forcing ourselves to to rectify the seven emotional attributes, not the think through the implications and ramifications of three facets of the intellect. This is because the way proper and improper behavior, we can trigger the

15 30 Deuteronomy 2:2-9 devarim God’s Assistance in Conquering the Promised Land  Fifth Reading 2 At this point, God spoke to me, saying, 3 ‘You have circled the area southwest of this mountain long enough; now turn northward and journey to Kadesh, on the border of Edom. Ask the Edomites for passage through their country.95 4 At the same time, command the people, saying, “You are about to cross the boundary of the land of your kinsmen, the descendants of , who dwell on Mount Seir, and they will be afraid of you. Nonetheless, take great care that 5 you not provoke them, for I will not now give you any of their land—not so much as a footstep—because I have already given Mount Seir to Esau and to his descendants for a temporary inheritance from Abraham. You will inherit their land only in the future.96 6 You may buy food from them with money, that you may eat; and you may also buy water from them with money, that you may drink. 7 In fact, you should purchase food from them, in order to show that God, your God, has blessed you in whatever you do and that you have thus become wealthy. As you know, He was intimately aware of your needs during your trek through this great desert; you have lacked nothing throughout these forty years that God, your God, has been with you.” ’ 8 But despite our peaceful overtures, the Edomites did not allow us to pass through their land, so we departed from our kinsmen, the descendants of Esau, who dwelt on Mount Seir, and returned southward by way of the Aravah—the plain that extends northward toward Kadesh from Eilat and from Etzion Gever—and we turned eastward and passed by the southern of Edom and Moab to- ward the Moab desert. 9 As we approached Moab, God said to me, ‘Do not distress the Moabites by pro- voking them to war, for I will not give you any of their land as an inheritance, because I have given Moab and its capital district, Ar,97 to the descendants of as a temporary inheritance from Abraham. This consideration is Lot’s second re- ward for having gone along with Abraham’s pretense to the Egyptians that Sarah was his sister rather than his wife98 (the first being Lot’s rescue from the destruction of the Cities of the Plain99). You may, however, frighten, raid, and plunder them, because they continue to imitate the immodesty and immorality of their ances- tress, Lot’s elder daughter.100  CHASIDIC INSIGHTS  4-5, 9, 19 Take great care that you not provoke to conquer the first three lands (later occupied by them: In God’s original pact with Abraham (the Ammon, Moab, and Edom, respectively) the first Covenant between the Halves), He promised to time they entered the land, in the days of Mo- give his descendents the land occupied by ten na- ses and Joshua. Only in the messianic future will tions: the Kenites, the Kenizites, the Kadmonites, “Edom and Moab be subject to them and the chil- the , the Perizites, the Rephaim, the Amori- dren of Ammon obey them.”102 tes, the Canaanites, the Girgashites, and the Je- As has been explained,103 the reason for this is 101 busites. But God did not allow the Jewish people because these ten nations embodied the three

95. Numbers 20:14-21. 96. Numbers 20:13. 97. Numbers 21:15, 28. 98. Genesis 12:16. 99. Genesis 19:29. 100. Numbers 20:21; Genesis 19:30-38; Likutei Sichot, vol. 14, p. 5. 101. Genesis 15:19-21. 102. Isaiah 11:14. 103. On Genesis 15:21.

15 31 Fifth Reading דברים 10 הָֽאֵמִ ֥ים לְפָנִ֖יםיָ ׁ֣שְ בּו בָ ּ֑ה עַ ֣םּגָד֥ ֹול ֛בוְרַ וָרָ֖ ם ּכַֽעֲנָקִֽ ים:  ONKELOS  10 אֵימְתָ נֵי מִ ּלְקַדְ מִ ין יְתִ יבוּ בַהּ עַ ם 11 רְפָאִ ֛ יםיֵחָֽׁשְב֥ ּואַף־הֵ֖ם ֑ ּכַֽעֲנָקִ ים יםוְהַּמֹ֣אָבִ֔ יִקְרְ א֥ ּו רַ ב וְסַ ִ ּגי וְתַקִּ יף כְּ גִבָּרַ ּיָא: 11 ּגִבָּרַ ּיָא מִתְ חַשּׁ ְ בִ ין אַ ף אִ נּוּן כְּ גִבָּרַ ּיָא לָהֶ֖ם אֵמִֽ ים: 12 ּובְׂשֵעִ֞ יר יָֽׁשְב֣ ּו הַֽחֹרִ ים֮ לְפָנִים֒ ּובְ נֵ ֧י עֵׂשָ ֣ו וּמוֹאֲבָאֵ י קָרָ ן לְהוֹ ן אֵימְתָ נֵי: יִֽירָׁשּ֗ום וַּיַׁשְמִ ידּום֙מִּפְ נֵיהֶ֔ םוַּיֵֽׁשְב֖ ּו ּתַחְּתָ ֑ם ֧רּכַֽאֲׁשֶ עָׂשָ ֣ה 12 וּבְ שֵׂעִ יר יְתִ יבוּ חוֹרָ אֵ י מִ ּלְקַדְ מִ ין וּבְ נֵי עֵשָׂ ו תָּרֵ כֻנּוּן וְשׁ ֵיצִיאֻ נּוּן יִׂשְרָ לאֵ֗ לְאֶ֨רֶ ץ֙יְרֻּׁשָת֔ ֹו אֲׁשֶ ר־נָתַ ֥ן יְהוָֹ֖ה לָהֶֽ ם: 13 עַּתָ֗ ה מִ קֳּ דָ מֵיהוֹ ן וִיתִ יבוּ בְּאַתְרֵ יהוֹ ן כְּמָ א דִ י עֲבַ ד יִשְׂרָ אֵ ל לַאֲרַ ע יְרֻתָּתֵהּ קֻ ֛מּו וְעִבְר֥ ּו לָכֶ֖ם אֶ ת־נַ ֣חַ ל זָ �֑רֶ ד וַּֽנַֽעֲבֹ֖ ר אֶ ת־נַ ֥חַ ל זָֽרֶ ד: דִּ יהַ ב יְיָ לְהוֹ ן: 13 כְּעַ ן קוּמוּ וְעִבְ רוּ 14 וְהַ יםּיָמִ֞ אֲׁשֶר־הָלַ ֣כְ נּו | מִּקָדֵ ׁ֣שּבַרְ נֵ֗עַ עַ ֤ד אֲׁשֶר־עָבַ֨רְ נּו֙ לְכוֹ ן יָת נַחֲלָא דְ זָרֶ ד וַעֲבַרְ נָא יָת נַחֲלָא דְ זָרֶ ד: 14 וְיוֹמַ ּיָא דִּ י הַ ּלֵיכְ נָא אֶת־נַ֣חַל זֶ֔רֶ דׁשְֹלׁשִ ֥ים ּוׁשְ מֹנֶ֖הׁשָנָ ֑העַד־ּתֹ֨ םּכָל־הַּד֜ ֹור מֵרְ קַ ם ּגֵיאָ ה עַ ד דִּ י עֲבַרְ נָא יָת נַחֲלָא דְ זֶרֶ ד תְּ לָתִ ין וְתַמְ נֵי שׁ ְ נִ ין עַ ד אַנְׁשֵ֤י הַּמִלְחָמָ ה֙ מִּקֶ ֣רֶ בהַּֽמַֽחֲנֶ֔ה ּכַֽאֲׁשֶ ֛ר נִׁשְּבַ ֥ע יְהוָֹ֖ה דְּ סַ ף כָּ ל דָּרָ א ּגַבְרֵ י מְ גִיחֵ י קְרָ בָ א לָהֶֽ ם: 15 וְגַ ֤םיַד־יְהוָֹה֙ הָ ֣יְתָ הּבָ֔ ם ם לְהֻּמָ֖ מִּקֶ ב֣רֶ הַּֽמַֽחֲנֶ ֑ה מִ ּגוֹ מַשׁ ְרִ יתָ א כְּמָ א דִ י קַ ּיִים יְיָ לְהוֹ ן: 15 וְאַ ף מָחָ א מִ ן ֳקדָ ם יְיָ הֲוַ ת עַ֖ד ּתֻּמָֽ ם: 16 וַיְהִ֨י כַֽאֲׁשֶר־ּתַ֜ ּמּו ּכָל־אַ נְׁשֵ ֧י הַּמִלְחָמָ ֛ה בְּהוֹ ן לְשׁ ֵ צָ יוּתְ הוֹ ן מִ ּגוֹ מַשׁ ְרִ יתָ א עַ ד דִּשׁ ְ לִ ימוּ: 16 וַהֲוָ ה כַ ד שׁ ְ לִ ימוּ לָמּ֖ות מִּקֶ ֥רֶב הָעָֽם: ס כָּ ל ּגַבְרֵ י מְ גִיחֵ י קְרָ בָ א לִמְמַ ת מִ ּגוֹ 17 וַיְדַ ּבֵ ֥ר יְהוָֹ֖ה אֵלַ ֥י לֵאמֽ ֹ ר: 18 ה אַּתָ֨ עֹבֵ ֥ר הַ ּיֹ֛ום אֶ ת־ עַמָּ א: 17 וּמַ ּלֵיל יְיָ עִמִּ י לְמֵימָ ר: 18 אַתְּ עָבַ ר יוֹמָ א דֵ ין יָת תְּ חוּם ּגְבּ֥ול מֹואָ֖ב אֶת־עָֽר: מוֹאָ ב יָת לְחָ יָת:  RASHI  10 הָאֵמִ ים לְפָנִ ים וְגוֹ '. אַתָּ ה סָ בוּר שׁ ֶ ּזוֹ אֶרֶ ץ רְ פָאִ ים בָּ ם. לְמַהֵ ר וּלְהֻמָּ ם בְּתוֹ ְך אַרְ בָּעִ ים שׁ ָ נָה, שׁ ֶ ּלֹא יִגְרְ מוּ שׁ ֶ נָּתַתִּ י לוֹ לְאַבְרָ הָ ם, לְפִ י שׁ ֶהָאֵמִ ים — שׁ ֶהֵ ם רְ פָאִ ים לִבְ נֵיהֶ ם עוֹ ד לְהִתְ עַכֵּ ב בַּמִּדְ בָּ ר: 17-16 וַיְהִ י כַאֲשׁ ֶ ר — יָשׁ ְ בוּ בָהּ לְפָנִ ים, אֲבָ ל לֹא זוֹ הִ יא, כִּ י אוֹתָ ן רְ פָאִ ים תַּמּ וּ וְגוֹ '. וַיְדַ בֵּ ר ה' אֵ לַי וְגוֹ '. אֲבָ ל מִשּׁ ִ ּלוּחַ הַמְרַ ּגְלִ ים הוֹרַשׁ ְתִּ י מִפְּ נֵי בְּ נֵי לוֹ ט וְהוֹשׁ ַבְתִּ ים תַּחְתָּ ם: 11 רְ פָאִ ים עַ ד כָּ אן לֹא נֶאֱמַ ר בְּ פָרָשׁ ָ ה זוֹ "וַיְדַ בֵּ ר", אֶ ּלָא "וַ ּיֹאמֶ ר", יֵחָשׁ ְ בוּ וְגוֹ '. רְ פָאִ ים הָ יוּ נֶחְשׁ ָבִ ין אוֹתָ ם אֵמִ ים, לְלַמֶּדְ ָך שׁ ֶכָּ ל שׁ ְלֹשׁ ִ ים וּשׁ ְ מֹנֶה שׁ ָ נָה שׁ ֶהָ יוּ יִשְׂרָ אֵ ל "כַּעֲ נָקִ ים" הַ נִּקְרָ אִ ים רְ פָאִ ים, עַ ל שׁ ֵ ם שׁ ֶכָּ ל הָרוֹאֶ ה נְזוּפִ ים לֹא נִתְ יַחֵ ד עִמּ וֹ הַדִּ בּ וּר בִּ לְשׁ וֹ ן חִבָּ ה, פּ ָנִ ים אוֹתָ ם יָדָ יו מִתְרַ פּ וֹ ת: אֵמִ ים. עַ ל שׁ ֵ ם שׁ ֶאֵימָתָ ם מֻטֶּ לֶת אֶ ל פּ ָנִ ים וְ יִשּׁ וּב הַדַּ עַ ת, לְלַמֶּדְ ָך שׁ ֶאֵ ין הַשּׁ ְ כִ ינָה שׁ וֹרָ ה עַ ל הַבְּרִ ּיוֹ ת. וְכֵ ן43: "וּבְ שֵׂעִ יר יָשׁ ְ בוּ הַ חֹרִ ים", וּנְתַתִּ ים עַ ל הַ נְּבִיאִ ים אֶ ּלָא בִּשׁ ְבִ יל יִשְׂרָ אֵ ל: אַ נְשׁ ֵ י הַמִּ לְחָמָ ה. לִבְ נֵי עֵ שָׂ ו: 12 יִירָשׁ וּם. לְשׁ וֹ ן הֹוֶ ה, כְּלוֹמַ ר נָתַתִּ י מִ בֶּ ן עֶ שְׂרִ ים שׁ ָ נָה הַ ּיוֹצְאִ ים בַּ ּצָבָ א: 19-18 אַתָּ ה בָהֶ ם כּ ֹחַ שׁ ֶ ּיִהְ יוּ מוֹרִישׁ ִ ים אוֹתָ ם וְהוֹלְכִ ים: 15 הָיְתָ ה עֹבֵ ר הַ יּוֹ ם אֶ ת ְ ּגבוּל מוֹאָ ב וְגוֹ ' וְקָרַ בְתָּ מוּל בְּ נֵי עַמּ וֹ ן.

43. פסוק יב. מִכָּאן שׁ ֶאֶרֶ ץ עַמּ וֹן לְצַד צָפוֹ ן:  CHASIDIC INSIGHTS  Nonetheless, as we approach the advent of the mes- ings tap the supra-conscious aspects of our souls; sianic era and the light of the future begins to shine, through studying them, we can indeed begin to rec- we can “taste” the future order through studying tify the intellect as well as the emotions.110 the teachings of Chasidism in depth. These teach-

š A CLOSER LOOK › [16-17] Detachedly…amicably: The difference dressing Moses from the beginning of the Book between these two is indicated by the exclusive of Deuteronomy until this point,111 and the in this verse.112 דבר in all references to God ad- abrupt switch to the root אמר use of the root

110. Ma’amarei Admor HaEmtza’i, Devarim, vol. 1, p. 1 ff;Sefer HaSichot 5750, vol. 2, pp. 547-548; Sefer HaMa’amarim 5741, pp.86-90. 111. 1:42, 2:2, and 2:9. 112. Rashi.

16 32 Deuteronomy 2:10-18 devarim

10 The Eimim104 formerly dwelt there—in the territory presently occupied by Moab. They were a people as great, numerous, and tall in stature as the giants who lived before the Flood. 11 Even though the Eimim were not technically part of the Rephaim, they were nonetheless termed Rephaim, because whoever saw them became enfeebled [rafeh] out of fear, just as the giants who descended from those who had lived before the Flood were termed Rephaim because whoever saw them also became enfeebled out of fear. Similarly, the Moabites called these former inhabitants of their land Eimim [from eimah, “terror”] for that very reason. So you might think that this territory is that of the Rephaim, one of the seven nations you are intended to drive out as part of your conquest of the Land of Israel.105 But since the Eimim were not really Rephaim, their territory is not considered that of the Rephaim; and in any case, I have given this territory to the Moabites. 12 The status of the land of Moab is thus similar to that of Mount Seir. The formerly dwelt on Mount Seir, and when they did, you could have conquered it. But the descendants of Esau gradually dispossessed them. They eventually de- stroyed them and settled in their place, just as you, the Israelites, recently did to the land of your inheritance that God gave you, when you conquered Sichon and Og.106 Since I gave this territory to the Edomites, you may no longer conquer it.107 13 Now arise and cross the Zered brook.’ So we crossed the Zered brook. 14 The time we spent traveling once we departed from Ritmah, across the border from Kadesh Barnea, until we crossed the Zered brook was 38 years. We had to delay our approach to the Promised Land until the entire generation of men old enough to go to war108 finished being removed from the camp by dying out, just as God swore to them that they would. 15 Some of them died a natural death, but in addition, God intervened directly with those of them who did not in order to wipe them out prematurely from the camp, until they all finished dying in this relatively short period of time, allowing you to proceed toward the Promised Land. 16 Although God continued to communicate with me during these 38 years, He did so detachedly. It was only when all those men old enough to go to war fin- ished dying and were thus removed from the people 17 that God once again spoke to me amicably, saying,109 18 ‘Today you are crossing the Arnon River, which, further west, is the northern boundary of Moab and its capital district, Ar.  CHASIDIC INSIGHTS  desired emotional response. If we do this consis- intellect—the supra-conscious aspects of our per- tently, we will eventually have trained ourselves to sonalities—and the tools to harness this aspect of love and fear that which it is proper for us to love ourselves have not yet become completely available and fear. This is using the intellect to rectify the to us. Therefore, we were only allowed to conquer emotions. the seven nations that embody the seven emotions; The condition of exile, however, is that no such the three nations that embody the three facets of the avenue exists for us to influence the functioning of intellect remain beyond our control until the mes- our intellect. The intellect is governed by the supra- sianic era.

104. Genesis 14:5. 105. Genesis 15:20. 106. Chizkuni. 107. Above, v. 5. 108. Rashi on v. 16, below. 109. Numbers 21:12.

16 33 Fifth Reading דברים 19 וְקָֽרַבְּתָ֗ מ֚ ּול ּבְ נֵ ֣י עַּמ֔ ֹוןאַל־ּתְ םצֻרֵ֖ וְאַל־ּתִתְ ּגָ ֣ר ּבָ ֑ם  ONKELOS  19 וְתִקְרַ ב ֳלָקבֵל בְּ נֵי עַמּ וֹ ן לָא תְ צוּר ּכִ֣י ֹלֽא־אֶ֠ ןּתֵ֠ מֵאֶ֨רֶ ץ ּבְ נֵֽי־עַּמ֤ ֹוןלְ ָך֙ היְרֻּׁשָ֔ ֥יּכִ לִבְ נֵי־ל֖ ֹוט עֲ לֵיהוֹ ן וְ לָא תִתְ ּגָרֵ י לְמֶעְבַּ ד עִמְּ הוֹ ן קְרָ ב אֲרֵ י לָא אֶתֵּ ן מֵאֲרַ ע בְּ נֵי עַמּ וֹ ן נְתַּתִ ֥יהָ יְרֻּׁשָֽ ה: 20 אֶֽרֶץ־רְ פָאִ ים֥ ּתֵֽחָׁשֵ֖ב אַף־הִ ֑ וא רְ פָאִ ֤ ים ְלָך יְרֻתָּ א אֲרֵ י לִבְ נֵי לוֹ ט יְהָבִתַּהּ יְרֻתָּ א: 20 אֲרַ ע ּגִבָּרַ ּיָא מִתְ חַשׁ ְ בָ א יָֽׁשְבּו־בָ ּה֙ לְפָנִ֔יםוְהָ ֣עַּמֹנִ֔ים יִקְרְ א֥ ּולָהֶ֖ם זַמְ זֻּמִֽ ים: 21 עַ ֣ם אַ ף הִ יא ּגִבָּרַ ּיָא יְתִ יבוּ בַהּ מִ ּלְקַדְ מִ ין וְעַמּ וֹ נָאֵ י קָרָ ן לְהוֹ ן חֻשׁ ְ בָּ נֵי: 21 עַ ם ּגָדֹ֥ול וְרַ ֛ב וָרָ֖ ם ּכַֽעֲנָקִ ֑ יםוַּיַׁשְמִידֵ ֤ם יְהוָֹה֙מִּפְ םנֵיהֶ֔ וַּיִֽירָ ׁשֻ֖ם רַ ב וְסַ ִ ּגי וְתַקִּ יף כְּ גִבָּרַ ּיָא וְשׁ ֵיצִ נּוּן וַּיֵֽׁשְב֥ ּו תַחְּתָֽ ם: 22 ּכַֽאֲׁשֶ ֤ר עָׂשָ ה֙לִבְ נֵ ֣י ועֵׂשָ֔ הַ ּיֹֽׁשְבִ֖ ים יְיָ מִ קֳּ דָ מֵיהוֹ ן וְתָרֵ יכֻנּוּן וִיתִ יבוּ בְאַתְרֵ יהוֹ ן: 22 כְּמָ א דִ י עֲבַ ד לִבְ נֵי ּבְׂשֵעִ ֑יר אֲׁשֶ֨ ר הִׁשְמִ ֤יד י֙אֶת־הַֽחֹרִ מִּפְ םנֵיהֶ֔ וַּיִֽירָ ׁשֻם֙וַּיֵֽׁשְב֣ ּו עֵשָׂ ו דְּ יָתְ בִ ין בְּ שֵׂעִ יר דִּ י שׁ ֵיצִ י יָת חוֹרָ אֵ י מִ קֳּ דָ מֵיהוֹ ן וְתָרֵ יכֻנּוּן וִיתִ יבוּ םתַחְּתָ֔ עַ֖ד הַ ּיֹ֥ום הַ ּזֶֽה: 23 וְהָֽעַּוִ ֛ים הַ ּיֹֽׁשְבִ ֥ים ּבַֽחֲצֵרִ֖ ים בְאַתְרֵ יהוֹ ן עַ ד יוֹמָ א הָדֵ ין: 23 וְעַ וָּאֵ י דְּ יָתְ בִ ין בִּדְ פִיחַ עַ ד עַ ּזָה קַפּ וּטְ קָאֵ י עַד־עַּזָ ֑הּכַפְ ּתֹרִ ים֙ הַ ֣ ּיֹֽצְאִ יםמִ רּכַפְּתֹ֔ הִׁשְמִ ידֻ֖םוַּיֵֽׁשְב֥ ּו דִּ נְפָ קוּ מִ קַּפּ וּטְקְ יָא שׁ ֵיצִיאֻ נּוּן וִיתִ יבוּ בְאַתְרֵ יהוֹ ן: 24 קוּמוּ טוּלוּ וְעִבְ רוּ תַחְּתָֽ ם: 24 ק֣ ּומּוּסְע֗ ּו וְעִבְרּו֮ אֶ ת־נַ ל֣חַ אַרְ נֹן֒ רְ ֣האֵ נָתַ ּ֣תִ י יָת נַחֲלָא דְ אַרְ נֹן חֲזִ י דִ מְ סָרִ ית בִּידָ ְך יָת סִ יחֹן מַ לְכָּ א דְ חֶשׁ ְ בּוֹ ן אֱמוֹרָ אָ ה בְ֠ יָֽדְ ָך֠ אֶת־סִיחֹ֨ן מֶֽלְֶך־חֶׁשְּב֧ ֹון ֛ יהָֽאֱמֹרִ וְאֶת־אַרְ צ֖ ֹו הָחֵ ֣ל וְ יָת אַרְ עֵהּ שׁ ְרֵ י לְתָרָ כוּתֵהּ וְאִתְ ּגָרֵ י רָ֑ ׁשוְהִתְ ּגָ ֥ר ּב֖ ֹו מִלְחָמָֽ ה: 25 הַ ּיֹ֣וםהַ ּזֶ֗ה אָחֵ ל֙ ּתֵ ֤תּפַחְּדְ ָך֙ לְמֶעְבַּ ד עִמֵּהּ קְרָ בָ א: 25 יוֹמָ א הָדֵ ין אֲשׁ ָרֵ י לְמִתַּ ן זֻעְתָּ ְך וְדַ חַלְתָּ ְך עַ ל וְיִרְאָ ֣תְָך֔ עַל־ּפְ נֵי֙הָֽעַּמִ֔ ים ּתַ֖חַ ת ּכָל־הַּׁשָמָ ֑יִם אֲׁשֶ ֤ר יִׁשְמְ עּון֙ אַפּ ֵ י עַמְמַ ּיָא דִּ י תְ חוֹ ת כָּ ל שׁ ְמַ ּיָא דִּ י יִשׁ ְמְ עוּן שׁ ִמְ עָ ְך וִ יזוּעוּן וְ יִדְ חֲלוּן מִ ן ׁשִמְ עֲָך֔ וְרָֽ גְזּ֥ו וְחָ ל֖ ּומִּפָנֶֽיָך: 26 וָֽאֶׁשְלַ ֤ח מַלְאָכִ ים֙ מִּמִדְ ּבַ ֣ר ֳקדָ מָ ְך: 26 וּשׁ ְ לָחִ ית אִ זְ ּגַדִּ ין מִמִּדְ בַּ ר קְדֵ מוֹ ת לְוַ ת סִיחוֹ ן מַ לְכָּ א דְ חֶשׁ ְ בּוֹ ן קְדֵמֹ֔ות אֶל־סִיחֹ֖ון מֶ ֣לְֶך חֶׁשְּבֹ֑ון ּדִ בְרֵ ֥י ׁשָלֹ֖ום לֵאמֽ ֹ ר: פִּתְ ּגָמֵי שׁ ְ לָמָ א לְמֵימָ ר:  RASHI  20 אֶרֶ ץ רְ פָאִ ים תֵּ חָשׁ ֵ ב. אֶרֶ ץ רְ פָאִ ים נֶחְשׁ ֶבֶ ת אַ ף הַדָּ בָ ר תַּחַ ת כָּ ל הַשּׁ ָמָ יִם: 26 מִמִּדְ בַּ ר קְדֵ מוֹ ת. אַ ף עַ ל הִ יא, לְפִ י שׁ ֶהָרְ פָאִ ים יָשׁ ְ בוּ בָהּ לְפָנִ ים, אֲבָ ל לֹא זוֹ פִּ י שׁ ֶ ּלֹא צִ וַּנִ י הַמָּקוֹ ם לִקְ רֹא לְסִיחוֹ ן לְשׁ ָלוֹ ם, לָמַדְ תִּ י הִ יא שׁ ֶ נָּתַתִּ י לְאַבְרָ הָ ם: 23 וְהָעַ וִּ ים הַ יֹּשׁ ְ בִ ים בַּ חֲצֵרִ ים מִמִּדְ בַּ ר סִ ינַי מִ ן הַתּ וֹרָ ה שׁ ֶקָּדְ מָ ה לָעוֹ לָם, כְּשׁ ֶבָּ א וְגוֹ '. עַ וִּ ים מִפְּלִשׁ ְתִּ ים הֵ ם, שׁ ֶעִמָּהֶ ם הֵ ם נֶחְשׁ ָבִ ים הַקָּדוֹשׁ בָּ ְרוּך הוּא לִתְּ נָהּ לְיִשְׂרָ אֵ ל חָ זַר אוֹתָהּ עַ ל בְּסֵפֶ ר יְהוֹשׁ ֻעַ , שׁ ֶ נֶּאֱמַ ר44: "חֲמֵשׁ ֶ ת סַרְ נֵי פְלִשׁ ְתִּ ים עֵ שָׂ ו וְ יִשׁ ְמָעֵ אל, וְ גָלוּי לְפָ נָיו שׁ ֶ ּלֹא יְקַבְּ לוּהָ , וְאַ ף עַ ל הָעַ ּזָתִ י וְהָאַשׁ ְ דּוֹדִ י הָאֶשׁ ְקְלוֹנִ י הַ ּגִתִּ י וְהָעֶקְרוֹנִ י פִּ י כֵ ן פּ ָתַ ח לָהֶ ם בְּשׁ ָלוֹ ם, אַ ף אֲנִ י קִדַּמְתִּ י אֶ ת סִיחוֹ ן וְהָעַ וִּ ים", וּמִפְּ נֵי הַשּׁ ְ בוּעָ ה שׁ ֶ נִּשׁ ְבַּ ע אַבְרָ הָ ם לַאֲבִימֶ ְלֶך בְּדִ בְרֵ י שׁ ָלוֹ ם. דָּ בָ ר אַ חֵ ר: "מִמִּדְ בַּ ר קְדֵ מוֹ ת", מִמְּ ָך לֹא יָכְ לוּ יִשְׂרָ אֵ ל לְהוֹצִ יא אַרְ צָ ם מִ ּיָדָ ם, וְהֵבֵאתִ י לָמַדְ תִּ י שׁ ֶקָּדַמְתָּ לָעוֹ לָם, יָכוֹ ל הָ יִיתָ לִשׁ ְ לֹחַ בָּרָ ק אֶחָ ד עֲ לֵיהֶ ם כַּפְתּ וֹרִ ים וְהִשׁ ְמִ ידוּם וְ יָשׁ ְ בוּ תַחְתָּ ם, וְעַכְשׁ ָ ו וְלִ שְׂ רֹף אֶ ת הַמִּ צְרִ ּיִים, אֶ ּלָא שׁ ְ לַחְתַּ נִ י מִ ן הַמִּדְ בָּ ר אֶ ל אַתֶּ ם מֻתָּרִ ים לְקַחְתָּ ם מִ ּיָדָ ם: 25 תַּ חַ ת כָּ ל הַשּׁ ָמָ יִם. פּ ַרְ עֹה לֵאמֹר: "שׁ ַ ּלַח אֶת עַמִּ י", בְּמָ תוּן: לִמֵּ ד שׁ ֶעָמְדָ ה חַמָּ ה לְ מֹשׁ ֶ ה בְּיוֹ ם מִ לְחֶמֶ ת עוֹ ג, וְנוֹדַ ע

44. יהושע יג, ג.

I also was following the example God set when He sent me from the desert to make peaceful overtures to Pharaoh, even though, as the omnipotent creator who existed prior to creation, God could have easily and instantaneously annihilated the Egyptians. Similarly, although I knew that with God’s assistance we could eas- ily overcome Sichon, I still made peaceful overtures to him. So I sent messengers to Sichon, king of Cheshbon, with words of peace, saying,

17 34 Deuteronomy 2:19-26 devarim

19 When you approach the area opposite the Ammonites, neither distress them, nor provoke them in any fashion, for I will not give you any part of the land of the Ammonites as an inheritance, because I have already given it to them—the descendants of Lot—as a temporary inheritance from Abraham, for the same rea- son that I have given Moab to the Moabites.113 Unlike the way I allowed you to vex the Moabites, however, you must not frighten, raid, or plunder the Ammonites, because their ancestress (Lot’s younger daughter), was not as immodest and im- moral as was the Moabites’ ancestress (Lot’s elder daughter), and thus, in imitating her, the Ammonites did not behave as immorally as the Moabites.114 20 Ammon, too, is considered land of the Rephaim, because the Zuzim115—a peo- ple who were also termed Rephaim—formerly dwelt in it; the Ammonites call them Zamzumim. 21 The Zuzim were a people as great, numerous, and tall as the giants who lived before the Flood, but God destroyed them, and thus the Ammonites dispossessed them and settled there in their stead, 22 just as He did for the descendants of Esau, who dwell on Mount Seir, when He destroyed the Horites and they thus dispossessed them and settled there in their stead, living there to this day. In both cases, that of the Horites and the - im, the presence of the present inhabitants of the land render it off-limits to ou.y 23 The opposite phenomenon occurred with the coastal area on the western bor- der of the Promised Land: The Avim were the dwellers in open cities throughout this area from the southern border northward until Gaza. They are part of the Philistines,116 with whom Abraham made a pact117 that should have prevented you from conquering their territory. The Kaftorites, however, who hail from Kaftor, destroyed the Avim and dwelt there in their stead. Since there is no pact with the Kaftorites, you are now permitted to conquer this territory. 24 In any case, not all the land north of the Arnon River is off limits to you; Sichon the Amorite has conquered much of it from Ammon and Moab.118 Therefore, arise, journey, and cross the Arnon River. Behold, I have delivered Sichon the Amor- ite, king of Cheshbon, and his land into your hand. Begin to take possession of it, and provoke him to war.119 25 Today I will begin to place the dread of you and the fear of you upon all the nations that dwell under the entire heaven—that is, upon all the nations of the earth120—who will hear reports of you and tremble and be in trepidation because of you.’ 26 Although God did not explicitly command me to offer Sichon the option of peaceful coexistence, I nonetheless did so,121 even though it was obvious that Si- chon would reject my offer. I was in fact following the example God set in the Sinai desert, when He offered the Torah (which existed prior to the creation of the world and thus should logically have been the law for all people) to the descen- dants of Ishmael and Edom,122 even though He knew in advance that they would reject His offer.

113. Above, v. 9. 114. Numbers 21:12; Genesis 19:30-38; Likutei Sichot, vol. 14, p. 5. 115. Rashi on Genesis 14:5. 116. Joshua 13:3. 117. Genesis 21:24. 118. Numbers 21:26. 119. Numbers 21:21-31. 120. Hitva’aduyot 5745, vol. 5, p. 3031. 121. See below, 20:18. 122. Exodus 19:1.

17 35 Sixth Reading דברים 27 אֶעְּבְרָ֣ה בְאַרְ צֶ֔ ָךּבַּדֶ ֥רֶ ְך ְךּבַּדֶ֖רֶ אֵלֵ ְ֑ך אֹל֥ אָס֖ ּור יָמִ ֥ין  ONKELOS  27 אֶעְבַּ ר בְּאַרְ עָ ְך בְּאָרְ חָ א בְּאָרְ חָ א ּוׂשְמֽ ֹ אול: 28 אֹ֣כֶל ּבַּכֶ֤סֶ ף ּתַׁשְּבִרֵ֨ נִי֙ וְאָ כַ֔לְּתִ יּומַ ֛יִםּבַּכֶ֥סֶ ף אֵ זֵל לָא אֶסְטֵ י לְ יַמִּ ינָא וְלִ שְׂמָ אלָא: 28 עִבּ וּרָ א בְכַסְפָּ א תְ זַבֶּ ן לִ י וְאֵ יכוּל י ּתִּתֶן־לִ֖ וְׁשָתִ י֑יתִ רַ֖ ק אֶעְּבְרָ ֥ ה בְרַ גְלָֽי: 29 רּכַֽאֲׁשֶ֨ עָֽׂשּו־לִ֜ י וּמַ ּיָא בְּכַסְפָּ א תִתֶּ ן לִ י וְאֶשׁ ְתֵּ י ּבְנֵ֣י ועֵׂשָ֗ הַ ּיֹֽׁשְבִ יםּ֙בְׂשֵעִ֔ ירוְהַּמֹ֣ואָבִ֔ יםהַ ּיֹֽׁשְבִ֖ ים ּבְעָ ֑ר עַ ֤ד לְחוֹ ד אֶעְבַּ ר בְּרַ גְלָי: 29 כְּמָ א דִ י עֲבָ דוּ לִ י בְּ נֵי עֵשָׂ ו דְּ יָתְ בִ ין בְּ שֵׂעִ יר אֲׁשֶֽר־אֶֽ עֱבֹר֙אֶת־הַ ּיַרְ ּדֵ֔ ןאֶל־הָאָ֕רֶ ץאֲׁשֶ ר־יְהוָֹ ֥ה אֱֹלהֵ֖ינּו וּמוֹאֲבָאֵ י דְּ יָתְ בִ ין בִּלְחָ יָת עַ ד דְּ אֶעְבַּ ר יָת יַרְ דְּ נָא לְאַרְ עָ א דַּ ייָ ֥ןנֹתֵ לָֽנּו: 30 וְֹל֣א אָבָ֗ הסִ יחֹן֙ מֶ ֣לְֶךחֶׁשְּב֔ ֹוןהַֽ עֲבִרֵ֖ נּו ּב֑ ֹו ּכִֽ י־ אֱלָהָ נָא יָהֵ ב לָנָא: 30 וְ לָא אֲבָ א הִקְׁשָ ה֩ יְהוָֹ ֨ה אֱֹלהֶ֜ יָך אֶת־רּוח֗ ֹווְאִ ּמֵ ץ֙אֶת־לְבָב֔ ֹו לְמַ ֛עַ ן סִ יחֹן מַ לְכָּ א דְ חֶשׁ ְ בּוֹ ן לְמִשׁ ְ בְּקָ נָא לְמֶעְבַּ ר בִּתְ חוּמֵהּ אֲרֵ י אַקְשׁ ֵ י יְיָ ּתִ ּתֹ֥ו בְ יָֽדְ ָך֖ ּכַ ּיֹ֥ום הַ ּזֶֽה: ס אֱלָהָ ְך יָת רוּחֵהּ וְתַקֵּ ף יָת לִבֵּהּ בְּדִ יל לְמִמְסְרֵ הּ בִּידָ ְך כְּיוֹמָ א  ששי 31 רוַּיֹ֤אמֶ יְהוָֹה֙ אֵ לַ֔ ירְ אֵ֗ ההַֽחִֹּל֨תִ יּ֙תֵ ֣ת לְפָ נֶ֔יָך הָדֵ ין: 31 וַאֲמַ ר יְיָ לִ י חֲזִ י שׁ ָרֵיתִ י ְ אֶת־סִיחֹ֖ן וְאֶת־אַרְ צ֑ ֹוהָחֵ ֣לרָ֔ ׁשלָרֶׁ֖שֶ ת אֶת־אַרְ צֽ ֹו: לְמִמְ סַ ר ֳקדָ מָ ך יָת סִ יחֹן וְ יָת אַרְ עֵהּ שׁ ָרֵ י לְתָרָ כוּתֵהּ לְמֵירַ ת יָת אַרְ עֵהּ : 32 וַּיֵצֵ א֩ סִיחֹ֨ןלִקְרָאתֵ֜ נּו ה֧ ּואוְכָל־עַּמ֛ ֹו לַּמִלְחָמָ֖ ה יָֽהְ צָ ה: 32 וּנְפַ ק סִ יחֹן לְקַדָּ מוּתָ נָא הוּא וְכָ ל עַמֵּהּ לְאַ ּגָחָ א קְרָ בָ א לְ יָהַ ץ: 33 נֵ וַּֽיִּתְ ֛הּו יְהוָֹ ֥ה אֱֹלהֵ֖ינּו לְפָנֵ ֑ינּו וַּנַ �ְ֥ך אֹת֛ ֹו וְאֶ ת־בנו }ּבָנָ֖יו{ 33 וּמַסְרֵ הּ יְיָ אֱלָהָ נָא ֳקדָ מָ נָא וְאֶת־ּכָל־עַּמֽ ֹו: 34 ד וַּנִלְּכֹ֤ אֶת־ּכָל־עָרָ יוּ֙בָעֵ ֣ת הַהִ֔ וא וּמְ חֵ ינָא יָתֵהּ וְ יָת בְּנוֹהִ י וְ יָת כָּ ל עַמֵּהּ : 34 וּכְבַשׁ ְ נָא יָת כָּ ל קִרְ ווֹהִ י ם֙וַּֽנַֽחֲרֵ אֶת־ּכָל־עִ ֣יר מְתִ֔ ם וְהַ ּנָׁשִ֖ יםוְהַּטָ ֑ףֹל֥ אהִׁשְאַ֖רְ נּו בְּעִדָּ נָא הַהִ יא וְ גַמַּרְ נָא יָת כָּ ל קִרְ וֵי גֻבְרַ ּיָא וּנְשׁ ַ ּיָא וְטַפְ לָא לָא אַשׁ ְאַרְ נָא ׂשָרִֽ יד: 35 רַ ק ֥ הַּבְ הֵמָ֖ ה ּבָ זַ֣זְנּו �לָ ֑נּוּוׁשְלַ ֥ל יםהֶֽעָרִ֖ אֲׁשֶ ֥ר מְשׁ ֵ יזֵב: 35 לְחוֹ ד בְּעִירָ א בַּ ּזָנָא לָנָא 36 וַעֲדִ י קִרְ וַ ּיָא דִּ י כְבַשׁ ְ נָא: 36 מֵעֲ רֹעֵ ר לָכָֽדְ נּו: מֵֽ רעֲרֹעֵ֡ אֲׁשֶ ר֩ עַל־ׂשְפַ ת־נַ֨חַ ל אַרְ נֹ֜ן וְהָעִ֨ יר דִּ י עַ ל כֵּ יף נַחֲלָא דְ אַרְ נֹן וְקַרְ תָּ א דִ י אֲׁשֶ ֤ר ּבַ לּ֙נַ֨חַ וְעַד־הַּגִלְעָ֔ דֹל֤ אהָֽיְתָ ה֙ קִרְ יָ֔ה ֥ראֲׁשֶ ׂשָֽגְבָ֖ה בְ נַחֲלָא וְעַ ד ּגִלְעָ ד לָא הֲוַ ת קַרְ תָּ א דִּ י תְ קֵיפַ ת מִ נָּנָא יָת כּ ֹּלָא מְ סַ ר יְיָ מִּמֶ ּ֑נּו לאֶת־הַּכֹ֕ נָתַ ֛ן יְהוָֹ ֥האֱֹלהֵ֖ינּו לְפָנֵֽינּו: 37 רַ ֛ ק אֶ ל־ אֱלָהָ נָא ֳקדָ מָ נָא: 37 לְחוֹ ד לַאֲרַ ע בְּ נֵי עַמּ וֹ ן לָא קְרֵ יבְתָּ כָּ ל כֵּ יף נְחַ ל אֶ֥רֶץ ּבְ נֵֽי־עַּמ֖ ֹוןֹל֣ א קָרָ ֑בְּתָ ּכָ ל־יַ֞ד נַ ל֤חַ יַּבֹק֙ וְעָרֵ ֣י הָהָ֔ ר וְכֹ֥ ל יוּבְקָ א וְקִרְ וֵי טוּרָ א וְ כֹל דִּ י פַקֵּ יד יְיָ אֲׁשֶר־צִ ּוָ֖ה יְהוָֹ ֥ה אֱֹלהֵֽ ינּו: אֱלָהָ נָא:  RASHI  29 כַּאֲשׁ ֶ ר עָ שׂוּ לִ י בְּ נֵי עֵ שָׂ ו. לֹא לְעִ נְיַן לַעֲ בֹר אֶ ת כְּמוֹתוֹ : 34 מְתִ ם. אֲ נָשׁ ִ ים. בְּבִ ּזַת סִיחוֹ ן נֶאֱמַ ר45: "בָּ זַזְנוּ אַרְ צָם, אֶ ּלָא לְעִ נְיַן מֶ כֶר אֹכֶל וּמַ יִם: עַ ד אֲשׁ ֶ ר אֶעֱ בֹר אֶ ת לָנוּ", לְשׁ וֹ ן בִּ ּזָה, שׁ ֶהָ יְתָ ה חֲבִיבָ ה עֲ לֵיהֶ ם וּבוֹ זְזִ ים אִישׁ הַ יַּרְ דֵּ ן. מוּסָ ב עַ ל "אֶעְבְּרָ ה בְאַרְ צֶ ָך": 31 הַחִ ּלֹתִ י תֵ ת לוֹ , וּכְשׁ ֶבָּ אוּ לְבִ ּזַת עוֹ ג כְּבָ ר הָ יוּ שְׂ בֵעִ ים וּמְ לֵאִ ים, לְפָ ָנֶיך. כָּפָ ה שַׂ ר שׁ ֶ ל אֱמוֹרִ ּיִים שׁ ֶ ל מַעְ לָה תַּחַ ת רַ גְלָיו וְהָ יְתָ ה בְּ זוּיָה בְּעֵ ינֵיהֶ ם וּמְ קָרְ עִ ין וּמַשׁ ְ לִיכִ ין בְּהֵמָ ה שׁ ֶ ל מֹשׁ ֶ ה, וְהִדְרִ יכוֹ עַ ל צַ וָּארוֹ : 32 וַ יֵּצֵא סִיחוֹ ן. לֹא וּבְ גָדִ ים, וְ לֹא נָטְ לוּ כִּ י אִ ם כֶּסֶ ף וְ זָהָ ב, לְכָ ְך נֶאֱמַ ר46: שׁ ָ לַח בִּשׁ ְבִ יל עוֹ ג לַעֲזוֹ ר לוֹ , לְלַמֶּדְ ָך שׁ ֶ ּלֹא הָ יוּ צְרִ יכִ ין "בַּ ּזוֹ נוּ לָנוּ", לְשׁ וֹ ן בִּ ּזָיוֹ ן. כָּ ְך נִדְרַשׁ בְּסִפְרֵ י בְּ פָרָשׁ ַ ת זֶה לָזֶה: 33 וְאֶ ת בָּ נָו. "בְּנוֹ " כְּתִ יב, שׁ ֶהָ יָה לוֹ בֵּ ן ּגִבּוֹ ר "וַ ּיֵשׁ ֶ ב יִשְׂרָ אֵ ל בַּשּׁ ִטִּ ים"47: 37 כָּל יַד נַחַ ל יַבּ ֹק. כָּל אֵ צֶ ל ּ 45. פסוק לה. 46. דברים ג, ז. 47. במדבר כה, א. נַחַ ל יַבּ ֹק: וְ כֹל אֲשׁ ֶ ר צִ וָּה ה' אֱלֹהֵ ינוּ. שׁ ֶ לֹא לִכְבּ ֹשׁ , הִ נַּחְ נוּ:  CHASIDIC INSIGHTS  people could achieve could not compare to that of ish unity and the need to foster it to the greatest the Israelites. The Israelites were therefore able to extent possible, especially since, as we know,125 our overcome even these special, communal cities. present exile is a result of baseless hatred and dis- 126 We see here the tremendous power inherent in Jew- unity among the Jewish people.

125. Yoma 9b. 126. Likutei Sichot, vol. 29, pp. 1-8.

18 36 Deuteronomy 2:27-37 devarim

27 ‘Allow me to pass through your land. I will keep to the highway; I will turn neither to the right nor to the left. 28 You will sell me food in exchange for money, that I may eat; and you will give me water in exchange for money, that I may drink—I will only pass through on foot. 29 Sell me food and drink, just as the descendants of Esau (who dwell on Mount Seir) and the Moabites (who dwell in Ar) did for me, until I cross the Jordan River into the land that God, our God, is giving us.’ 30 But Sichon, king of Cheshbon, did not wish to let us pass by him, for God, your God, caused his spirit to be hardened and his heart to be obstinate, so that He could give him into your hand and you could thereby possess his land, as you do this day.  Sixth Reading 31 God then subjugated the Amorites’ guardian angel to me, and God said to me, ‘Behold, in this way I have begun to deliver Sichon and his land before you. Begin to take possession of it, so that you may possess his land.’ 32 Then Sichon went forth towards us. He did not summon his northern confed- erate, Og, because he was confident of his ability to defeat us on his own; only he and all his people went to war against us at Yahatz. 33 But God, our God, delivered him to us, and we smote him, his sons—includ- ing his one son who was as mighty as he was—and all his people. The sun miracu- lously stood still for us in this battle.123 34 We conquered all his cities at that time and utterly destroyed every city: men, women, and young children; we left no survivor. 35 We took only the cattle as pillage for ourselves, along with the spoils of the cities that we had taken. The spoils taken in this battle more than sufficed for whatever material wealth we could need. 36 From the southern border of this territory, i.e., , which is on the edge of the Arnon gorge, and the city that is in the gorge, until its northern border, Gil- ead, there was not even one communal city that was too strong for us: God, our God, gave all of it to us. 37 The only place you did not approach was the land of the Ammonites, namely: all the Ammonite area south of the Yabok River, the Ammonite cities of the hill country, and wherever else God, our God, commanded us not to conquer.  CHASIDIC INSIGHTS  36 (& 3:4) There was not even one communal city: cietal unity and therefore took pains to galvanize The difference between a “regular city” (ir) and a the inhabitants of their cities against the threat of “communal city” (kiryah) is that the inhabitants of Israelite invasion. the latter have united in some common bond, and Nonetheless, a society’s ability to achieve unity is thus act more as a more cohesive unit than do the limited to the extent to which its individual mem- inhabitants of a typical city. bers can negate their egos and submit to a common As was seen in the episode of the Tower of Babel,124 goal. Inasmuch as the Jewish people are expected— the merit of societal unity protects a society from and are therefore given the ability—to surrender danger—even from Divine retribution. Sichon and themselves totally to their Divine mission, whereas Og were aware of this protection afforded by so- non-Jews are not, the unity that Sichon and Og’s

123. Rashi on v. 25, above. 124. Genesis 11:1-9; Inner Dimensions on Genesis 11:4 and A Closer Look on Genesis 11:9.

18 37 Sixth Reading דברים 3:1 וַּנֵ֣פֶן וַּנַ֔עַ ל ְךּדֶ֖רֶ הַּבָׁשָ ֑ןוַּיֵצֵ ֣א עֹוג֩ ןמֶֽלְֶך־הַּבָׁשָ֨ לִקְרָאתֵ֜נּו  ONKELOS  3:1 וְאִתְפְּ נִינָא וּסְ לֵיקְ נָא אֹרַ ח ה֧ ּואוְכָל־עַּמ֛ ֹו לַּמִלְחָמָ֖ ה אֶדְ רֶֽעִ י: 2 רוַּיֹ֨אמֶ יְהוָֹ ֤ה אֵ לַי֙ אַ ל־ דְּ מַתְ נָן וּנְפַ ק עוֹ ג מַ לְכָּ א דְ מַתְ נָן לְקַדָּ מוּתָ נָא הוּא וְכָ ל עַמֵּהּ לְאַ ּגָחָ א ּתִירָ֣אאֹת֔ ֹו ּכִ ֣יבְ יָֽדְ ָך֞ נָתַ יּ֧תִ אֹת֛ ֹווְאֶת־ּכָל־עַּמ֖ ֹו וְאֶת־אַרְ צ֑ ֹו קְרָ בָ א לְאֶדְרֶ עִ י: 2 וַאֲמַ ר יְיָ לִ י לָא תִדְ חַ ל יָתֵהּ אֲרֵ י בִידָ ְך מְ סָרִ ית וְעָׂשִ ֣יתָ ֹוּל֔ ּכַֽאֲׁשֶ ֣רעָׂשִ֗יתָ לְסִ יחֹן֙ מֶ ֣לְֶך ֔ הָֽאֱמֹרִ יאֲׁשֶ ֥ר יֹוׁשֵ֖ב יָתֵהּ וְ יָת כָּ ל עַמֵּהּ וְ יָת אַרְ עֵהּ וְתַעְבֶּ ד לֵהּ כְּמָ א דִ י עֲבַדְתָּ א לְסִ יחֹן ּבְחֶׁשְּבֽ ֹון: 3 וַּיִּתֵן֩ יְהוָֹ ֨ה אֱֹלהֵ֜ ינּו ּבְ יָדֵ֗ נּו ּגַ ֛ם אֶ ת־עֹ֥וג מֶֽלְֶך־ מַ לְכָּ א דֶ אֱ מֹרָ אָ ה דִּ י יָתֵ ב בְּחֶשׁ ְ בּוֹ ן: 3 וּמְ סַ ר יְיָ אֱלָהָ נָא בִּידָ נָא אַ ף יָת הַּבָׁשָ֖ן וְאֶת־ּכָל־עַּמ֑ ֹו וַּנַּכֵ֕ הּועַד־ּבִלְּתִ י֥ הִׁשְאִֽ יר־ל֖ ֹו ׂשָרִֽ יד: עוֹ ג מַ לְכָּ א דְ מַתְ נָן וְ יָת כָּ ל עַמֵּהּ וּמְחִינוֹהִ י עַ ד דְּ לָא אִשׁ ְתְּאַ ר לֵהּ 4 וַּנִלְּכֹ֤ד אֶת־ּכָל־עָרָ יו֙ ּבָעֵ ֣ת הַהִ֔וא ֹל֤א הָֽיְתָ ה֙קִרְ יָ֔ה אֲׁשֶ ֥ר מְשׁ ֵ יזֵב: 4 וּכְבַשׁ ְ נָא יָת כָּ ל קִרְ ווֹהִ י בְּעִדָּ נָא הַהִ יא לָא הֲוַ ת קַרְ תָּ א דִּ י ֹלֽ א־לָקַ֖חְ נּומֵֽאִּתָ ֑םׁשִּׁשִ ֥ים עִ יר֙ ּכָל־חֶ ל֣בֶ אַרְ ּגֹ֔ ב מַמְ לֶ ֥כֶ ת לָא נְסִיבְ נָא מִ נְּהוֹ ן שׁ ִתִּ ין קִרְ וִ ין כָּ ל בֵּ ית פְּ ְלַך טְרָ כוֹ נָא מַ לְ כוּתָ א דְ עוֹ ג עֹ֖וגּבַּבָׁשָֽ ן: 5 ּכָל־אֵ֜ ּלֶה ֧ עָרִ ים ּבְ צֻר֛ ֹת ֥החֹומָ גְבֹהָ֖ה ּדְ לָתַ ֣יִם בְּמַתְ נָן: 5 כָּ ל אִ ּלֵין קִרְ וִ ין כְּרִ יכָ ן מַקְּ פָ ן שׁ וּר רָ ם דִּ לְהֵ ן דָּשׁ ִ ין וְעַבְּרִ ין ּובְרִ ֑יחַ לְבַ ֛ד מֵֽעָרֵ ֥י הַּפְרָ זִ֖י הַרְ ּבֵ ֥ה מְאֽ ֹ ד: 6 ֣םוַּנַֽחֲרֵ אֹותָ֔ ם בַּ ר מִ קִּרְ וֵי פַצְחַ ּיָא סַ ִ ּגי לַחֲדָ א: 6 וְ גַמַּרְ נָא יַתְ הוֹ ן כְּמָ א דִ י עֲבַדְ נָא ּכַֽאֲׁשֶ ֣רעָׂשִ֔ ינּולְסִיחֹ֖ן מֶ ֣לְֶך חֶׁשְּב֑ ֹון הַֽחֲרֵ םּ֙כָל־עִ ֣יר מְתִ֔ ם לְסִ יחֹן מַ לְכָּ א דְ חֶשׁ ְ בּוֹ ן ּגַמַּ ר כָּ ל קִרְ וֵי גֻבְרַ ּיָא נְשׁ ַ ּיָא וְטַפְ לָא: 7 וְכָ ל הַ ּנָׁשִ֖ ים וְהַּטָֽ ף: 7 וְכָל־הַּבְ הֵמָ ֛הּוׁשְלַ ֥להֶֽעָרִ֖ ים ּבַּז֥ ֹונּו לָֽנּו: בְּעִירָ א וַעֲדִ י קִרְ וַ ּיָא בַּ ּזָנָא לָנָא: 8 וּנְסִיבְ נָא בְּעִדָּ נָא הַהִ יא יָת 8 וַּנִּקַ֞ חּבָעֵ ֤ת הַהִ וא֙ אֶת־הָאָ֔רֶ ץמִ ּיַ֗ד ׁשְ נֵי֙ מַלְכֵ ֣י הָֽאֱמֹרִ ֔ י אַרְ עָ א מִ ּיַד תְּרֵ ין מַ לְכֵ י אֱמוֹרָ אָ ה דִּ י בְּעִבְרָ א דְ יַרְ דְּ נָא מִ נַּחֲלָא דְ אַרְ נֹן אֲׁשֶ֖רּבְעֵ ר֣בֶ הַ ּיַרְ ּדֵ ן ֑ מִ ּנַ ל֥חַ אַרְ נֹ֖ן ֥רעַד־הַ חֶרְ מֽ ֹון: 9 צִֽ ידֹנִ ֛ים עַ ד טוּרָ א דְ חֶרְ מוֹ ן: 9 צִידוֹ נָאֵ י קָרָ ן לְחֶרְ מוֹ ן סִרְ יֹן וֶאֱ מֹרָ אֵ י קָרָ ן לֵהּ טוּר יִקְרְ אּ֥ו לְחֶרְ מֹ֖ון ׂשִרְ יֹ֑ןוְהָ ֔ ֣אֱמֹרִ ייִקְרְ אּו־לֹ֖ו ׂשְנִֽיר: תַּ לְ ּגָא:

 RASHI  1 וַנֵּפֶ ן וַנַּעַ ל. כָּ ל צַ ד צָפוֹ ן הוּא עֲלִ ּיָה: 2 אַ ל תִּירָ א רְ מַ לְ יָהוּ לִפְקַחְ יָה בֶּ ן מְ נַחֵ ם, לָמַדְ תִּ י שׁ ֶכָּ ְך נִקְרָ א שׁ ֵ ם אֹתוֹ . וּבְסִיחוֹ ן לֹא הֻצְרַ ְך לוֹמַ ר "אַ ל תִּירָ א אֹתוֹ ", הַהִפּ ַרְ כִ ּיָא: 5 מֵעָרֵ י הַפְּרָ זִ י. פְּ רוּזוֹ ת וּפְ תוּחוֹ ת בְּ לֹא אֶ ּלָא מִתְ יָרֵ א הָ יָה מֹשׁ ֶ ה שׁ ֶ ּלֹא תַ עֲ מֹד לוֹ זְכוּת חוֹמָ ה, וְכֵ ן50: "פְּרָ זוֹ ת תֵּשׁ ֵ ב יְרוּשׁ ָ לַיִם": 6 הַ חֲרֵ ם. לְשׁ וֹ ן שׁ ֶשּׁ ִמֵּשׁ לְאַבְרָ הָ ם, שׁ ֶ נֶּאֱמַ ר48: "וַ ּיָבֹא הַפּ ָלִ יט" וְ הוּא הֹוֶ ה — הָלוֹ ְך וְכַ ּלוֹ ת: 8 מִ יַּד. מֵרְשׁ וּת: 9 צִידֹנִ ים עוֹ ג: 4 חֶבֶ ל אַרְ ּגֹב. מְתַרְ ּגְמִ ינָן "בֵּ ית פְּ ְלַך טְרָ כוֹ נָא". יִקְרְ אוּ לְחֶרְ מוֹ ן וְגוֹ '. וּבְמָקוֹ ם אַ חֵ ר51 הוּא אוֹמֵ ר: "וְעַ ד וְרָ אִיתִ י תַּרְ ּגוּם יְרוּשׁ ַ לְמִ י בִּמְ גִ ּלַת אֶסְתֵּ ר קוֹרֵ א לְפַ ּלָטִ ין הַ ר שִׂ יאֹן הוּא חֶרְ מוֹ ן", הֲרֵ י לוֹ אַרְ בָּעָ ה שׁ ֵמוֹ ת. לָמָ ה "טְרָ כוֹנִ ין", לָמַדְ תִּ י "חֶבֶ ל אַרְ ּגוֹ ב" הִפּ ַרְ כִ ּיָא, הֵיכַ ל הֻצְרְ כוּ לִכָּתֵ ב? לְהַ ִ ּגיד שׁ ֶבַ ח אֶרֶ ץ יִשְׂרָ אֵ ל, שׁ ֶהָ יוּ מֶ ְלֶך, כְּלוֹמַ ר שׁ ֶהַמַּ לְ כוּת נִקְרֵ את עַ ל שׁ ְמָהּ , וְכֵ ן "אֶ ת אַרְ בַּ ע מַ ּלְכֻיוֹ ת מִתְפּ ָאֲרוֹ ת בְּ כָ ְך, זוֹ אוֹמֶרֶ ת: עַ ל שׁ ְמִ י הָאַרְ ּגֹב" דִּ מְ לָכִ ים49 — אֵ צֶל הֵיכַל מֶ ְלֶך הֲרָ גוֹ פּ ֶקַח בֶּ ן יִקָּרֵ א, וְזוֹ אוֹמֶרֶ ת: עַ ל שׁ ְמִ י יִקָּרֵ א: שְׂ נִ יר. הוּא שׁ ֶ לֶג בִּ לְשׁ וֹן אַשׁ ְכְּ נַז וּבִ לְשׁ וֹן כְּ נַעַ ן: 48. בראשית יד, יג. 49. מלכים ־ב טו, כה. 50. זכריה ב, ח. 51. דברים ד, מח.  CHASIDIC INSIGHTS  We cannot achieve absolute selflessness on our own, lows that only the Land of Israel is conducive to since any level of consciousness we can achieve on achieving absolute selflessness and true dissolution our own is our own accomplishment and therefore of the ego in awareness of God. an expression of our selfhood. Only when graced The dissenting opinion agrees that the degree of by a revelatory experience that sweeps us up into holiness attainable in cannot compare transcendent awareness can we lose ourselves com- to the intrinsic holiness of the Holy Land. How- pletely. All we can achieve on our own is relative ever, inasmuch as God assented to the request of selflessness, a lesser state of egocentricity than we the tribes of Reuben and Gad and gave them this evinced previously. land, it also possesses a degree of intrinsic holiness Thus, since the holiness of the Land of Israel is in- and can therefore assist a person in attaining virtual trinsic while that of Transjordan is acquired, it fol- selflessness.133

133. Likutei Sichot, vol. 24, pp. 20-24.

19 38 Deuteronomy 3:1-9 devarim

3:1 Then we turned and went northward toward Bashan, and Og, king of Bashan, came forth toward us, he and all his people, going to war against us at Edrei.127 2 I was afraid to wage war against Og, for I thought he might be protected by the merit of having helped Abraham.128 But God said to me, ‘Do not fear him, for I have given him, all his people, and his land into your hand, and you will do to him as you did to Sichon, king of the Amorites, who dwelt in Cheshbon.’ 3 Thus God, our God, also delivered Og, king of Bashan, and all his people into our hands. We smote him until no remnant remained of him. 4 We conquered all his cities at that time. There was not even one communal city that we did not seize from them—sixty cities, including all the territory of Og’s royal palace, which all together constituted the kingdom of Og in Bashan. 5 All these sixty cities were fortified with high walls, double doors, and bolts; nonetheless, we miraculously overcame them. Besides these, we captured a great many unwalled cities. 6 We utterly destroyed them, as we did tothe land of Sichon, king of Cheshbon, utterly destroying every city—the men, the women, and the young children. 7 But we took all the cattle and the spoils of the cities as pillage for ourselves, even though we had more than enough from the spoils of the battle with Sichon and were thus nauseated by it all.129 8 Thus we took at that time the land out of the hands of the two kings of the Amorites who were on that side of the Jordan, from the brook of Arnon in the south to in the north. 9 (The high regard with which the non-Jewish nations held the Land of Israel is ex- emplified by the fact that each insisted on using their own names for Mount Her- mon: some called it ‘Mount Sion,’130 the Sidonians called Mount Hermon ‘Mount Sirion,’ and the Amorites called it ‘Mount Senir [Snow].’)  CHASIDIC INSIGHTS  4 Including all the territory of Og’s royal palace: of Transjordan that were conquered (and thereby In the original account of the conquest of Bashan,131 sanctified) by the Jewish people suffices to qualify the royal palace is not mentioned. Only in the book it for Temple use. of Deuteronomy, whose theme is the physical and On a deeper level, this discussion concerns the de- spiritual transition into the Land of Israel, does this gree to which a person can abnegate his selfhood detail become significant. This is because the Land in the face of God’s reality when he is outside the of Israel, relative to the rest of the world, is “the roy- Land of Israel. al palace,” i.e., God’s home on earth. When the Jew- Oil allegorically signifies the attribute of selfless- ish people conquered this area, they transformed it ness (bitul), since it is produced by crushing ol- from the of the non-Jewish king’s palace into ives and is consumed in lamps that produce light. part of the palace of the true King, God. Light is necessary for vision, and the soul’s inner Still, the Talmudic sages differ over whether olive vision (i.e., perception) is its ability to expand its oil from this region—which is considered second in conceptual horizons by receiving new insight. The quality only to oil produced in the Tekoa region of prerequisite for new insight (chochmah) is selfless- the Land of Israel—may be used for the Temple ser- ness (bitul), since a self-satisfied and self-assured vice.132 According to one opinion, only oil produced individual will not admit that his present way of in the Land of Israel proper possesses the requisite looking at the world is lacking anything. Thus, just holiness for use in the Temple. According to the as the consumption of oil antecedes sight, selfless- other opinion, the acquired holiness of the parts ness antecedes insight.

127. Numbers 21:33-35. 128. Genesis 14:13. 129. Rashi on 2:34, above. 130. Below, 4:48. 131. Numbers 21:33-35. 132. Menachot 8:3; see Torat Levi Yitzchak, p. 288.

19 39 Seventh Reading דברים 10 ּכֹ֣ ל | עָרֵ ֣יהַּמִיׁש֗ ֹרוְכָל־הַּגִלְעָד֙ וְכָל־הַּבָׁשָ֔ ן עַד־סַלְכָ֖ה  ONKELOS  10 כּ ֹל קִרְ וֵי מֵישׁ ְרָ א וְכָ ל ּגִלְעָ ד וְאֶדְ רֶ י ֑עִ עָרֵ ֛י מַמְ לֶ ת֥כֶ עֹ֖וגּבַּבָׁשָֽ ן: 11 ּכִ ֣י רַ ק־ע֞ ֹוג מֶ ֣לְֶך וְכָ ל מַתְ נָן עַ ד סַלְכָ ה וְאֶדְרֶ עִ י קִרְ וֵי מַ לְ כוּתֵהּ דְּ עוֹ ג בְּמַתְ נָן: 11 אֲרֵ י הַּבָׁשָ֗ן נִׁשְאַר֮ מִ ּיֶ ֣תֶ רהָֽרְ פָאִ ים֒הִ ּנֵ ֤ה עַרְ ׂשֹו֙ עֶ ֣רֶ ׂש ּבַרְ זֶ֔ל לְחוֹ ד עוֹ ג מַ לְכָּ א דְ מַתְ נָן אִשׁ ְתְּאַ ר מִשּׁ ְאָ ר ּגִבָּרַ ּיָא הָ א עַרְ סֵהּ עַרְ סָ א הֲֹל֣ההִ֔וא ּבְרַּבַ֖ת ּבְ נֵ ֣י עַּמ֑ ֹון ּתֵ ׁ֧שַ עאַּמ֣ ֹותאָרְ ּהּכָ֗ וְאַרְ ּבַ ֥ע דְ פַרְ זְלָא הֲלָא הִ יא בְּרַ בַּ ת בְּ נֵי 12 עַמּ וֹ ן תְּשׁ ַ ע אַמִּ ין אָרְ כַּהּ וְאַרְ בַּ ע אַּמ֛ ֹות רָחְּבָּ֖הּבְאַּמַת־אִֽ יׁש: וְאֶת־הָאָ ֧רֶ ץ אתהַּזֹ֛ יָרַׁ֖שְ נּו אַמִּ ין פּ וּתְ יַהּ בְּאַמַּ ת מְ ְלַך: 12 וְ יָת ּבָעֵ ֣ת ֑ הַהִ וא מֵֽ רעֲרֹעֵ֞ אֲׁשֶר־עַל־נַ ֣חַ ל אַרְ נֹ֗ן וַֽחֲצִ ֤י הַ ר־ אַרְ עָ א הָדָ א יְרִ יתְ נָא בְּעִדָּ נָא הַהִ יא מֵעֲ רֹעֵ ר דִּ י עַ ל נַחֲלָא דְ אַרְ נֹן הַּגִלְעָד֙ וְעָרָ֔ יונָתַּ֕תִ י לָרֽ אּובֵנִ֖י וְלַּגָדִֽ י: 13 וְ יֶ֨תֶ ר הַּגִלְעָ ֤ד וּפַלְ גוּת טוּרָ א דְ גִלְעָ ד וְקִרְ ווֹהִ י יְהָבִ ית לְשׁ ִ בְטָ א דִרְ אוּבֵ ן וּלְשׁ ִ בְטָ א וְכָל־הַּבָׁשָ ן֙מַמְ לֶ ֣כֶ תע֔ ֹוג נָתַּ֕תִ ילַֽחֲצִ֖ יׁשֵ ֣בֶ ט הַֽמְ ֑הנַּׁשֶ ּכֹ֣ ל דְ גָד: 13 וּשׁ ְאָ ר ּגִלְעָ ד וְכָ ל מַתְ נָן מַ לְ כוּתֵהּ דְּ עוֹ ג יְהָבִ ית לְפַלְ גוּת חֶ֤בֶ ל הָֽאַרְ ּגֹב֙לְכָל־הַּבָׁשָ֔ ןהַה֥ ּוא יִּקָרֵ֖ א אֶ ֥רֶ ץ רְ פָאִֽ ים: שׁ ִ בְטָ א דִ מְ נַשּׁ ֶ ה כּ ֹל בֵּ ית פְּ ְלַך 14 טְרָ כוֹ נָא לְכָ ל מַתְ נָן הַ הוּא מִתְקְרֵ י יָאִ֣יר ּבֶן־מְ הנַּׁשֶ֗ לָקַ ח֙אֶת־ּכָל־חֶ ֣בֶ ל אַרְ בּגֹ֔ עַד־ּגְב֥ ּול אֲרַ ע ּגִבָּרַ ּיָא: 14 יָאִ יר בַּ ר מְ נַשּׁ ֶ ה יהַּגְׁשּורִ֖ וְהַּמַֽ עֲכָתִ ֑ יוַּיִקְרָ א֩ אֹתָ֨ ם עַל־ׁשְמ֤ ֹו אֶת־הַּבָׁשָ ן֙חַ ּוֹ֣ ת נְסֵ יב יָת כָּ ל בֵּ ית פְּ ְלַך טְרָ כוֹ נָא עַ ד תְּ חוּם ּגְשׁ וּרָ אָ ה וְאַפְקֵירוֹ ס וּקְרָ א יָאִ֔ירעַ֖ד הַ ּיֹ֥ום הַ ּזֶֽה: יַתְ הוֹ ן עַ ל שׁ ְמֵהּ יָת מַתְ נָן כַּפְרָ נֵי יָאִ יר עַ ד יוֹמָ א הָדֵ ין: 15 וּלְמָכִ יר  שביעי 15 ירּולְמָכִ֖ נָתַ יּ֥תִ אֶת־הַּגִלְעָֽד: 16 וְלָרֽ אּובֵנִ֨י וְלַּגָדִ ֜ י יְהָבִ ית יָת ּגִלְעָ ד: 16 וּלְשׁ ִ בְטָ א דִרְ אוּבֵ ן וּלְשׁ ִ בְטָ א דְ גָד יְהָבִ ית מִ ן נָתַּ֤תִ י מִ ן־הַּגִלְעָד֙וְעַד־נַ ֣חַ ל אַרְ נֹ֔ןּת֥ ֹוְך להַּנַ֖חַ ּוגְבֻ ֑ל וְעַד֙ ּגִלְעָ ד וְעַ ד נַחֲלָא דְ אַרְ נֹן ּגוֹ נַחֲלָא 17 וּתְ חוּמֵהּ וְעַ ד יוּבְקָ א דְ נַחֲלָא תְּ חוּם יַּבֹ֣ ק הַ ּנַ֔חַ לּגְב֖ ּולּבְ נֵ ֥י עַּמֽ ֹון: וְהָֽ עֲרָבָ֖ה וְהַ ּיַרְ ּדֵ ֣ן ּוגְבֻ ֑ל בְּ נֵי עַמּ וֹ ן: 17 וּמֵישׁ ְרָ א וְ יַרְ דְּ נָא מִּכִ ּנֶ֗רֶ תוְעַ֨ ד ֤םיָ הָֽ עֲרָבָ ה֙ יָ ֣םהַּמֶ֔ לַחּתַ ת ֛חַ אַׁשְּד֥ ֹת הַּפִסְ ּגָ֖ה וּתְ חוּמֵהּ מִ ּגֵנוֹסַ ר וְעַ ד יַמָּ א דְ מֵישׁ ְרָ א יַמָּ א דְ מִ לְחָ א תְּ חוֹ ת מַשׁ ְפַּ ְך מְרָ מָתָ א מִ זְרָֽחָ ה: 18 וָֽאֲצַ ֣ו אֶתְ םכֶ֔ ּבָעֵ ֥תהַהִ֖ וא ר לֵאמֹ֑ יְהוָֹ ֣ה מַ דִּ נְחָ א: 18 וּפַקֵּדִ ית יַתְ כוֹ ן בְּעִדָּ נָא הַהִ יא לְמֵימָ ר יְיָ אֱלָהֲכוֹ ן יְהַ ב לְכוֹ ן םאֱֹלֽהֵיכֶ֗ נָתַ֨ ן לָכֶ֜ ם אֶת־הָאָ ֤רֶ ץהַּזֹ את֙לְרִ ּהׁשְּתָ֔ חֲלּוצִ ֣ים יָת אַרְ עָ א הָדָ א לְמֵירְ תַהּ מְ זָרְ זִ ין תַּעְבְּ רוּן ֳקדָ ם אֲחֵיכוֹ ן בְּ נֵי יִשְׂרָ אֵ ל ּתַֽעַבְרּ֗ולִפְ נֵ ֛יאֲחֵיכֶ֥ם ּבְ נֵֽי־יִׂשְרָאֵ֖ל ּכָל־ּבְ נֵי־חָֽיִל: כָּל מְ זָרְ זֵי חֵילָא:  RASHI  11 מִ יֶּתֶ ר הָרְ פָאִ ים. שׁ ֶהָרְ גוּ אַמְרָ פֶל וַחֲבֵרָ יו בְּעַשׁ ְתְּ רוֹ ת מִכָּ אן: 17 מִ כִּ נֶּרֶ ת. מֵעֵבֶ ר הַ ּיַרְ דֵּ ן הַמַּעֲרָ בִ י הָ יָה, קַרְ נַיִם, וְ הוּא פּ ָלַט מִ ן הַמִּ לְחָמָ ה, שׁ ֶ נֶּאֱמַ ר52: "וַ ּיָבֹא וְ נַחֲלַת בְּ נֵי גָד מֵעֵבֶ ר הַ ּיַרְ דֵּ ן הַמִּ זְרָ חִ י, וְ נָפַ ל בְּגוֹרָ לָם הַפּ ָלִ יט", זֶהוּ עוֹ ג: בְּאַמַּ ת אִישׁ . בְּאַמַּ ת עוֹ ג: 12 וְאֶ ת רֹחַ ב הַ ּיַרְ דֵּ ן כְּ נֶגְדָּ ם וְעוֹ ד מֵעֵבֶ ר שְׂ פָתוֹ עַ ד כִּ נֶּרֶ ת, וְ זֶהוּ הָאָרֶ ץ הַ ּזֹאת. הָאֲ מוּרָ ה לְמַעְ לָה53, "מִ נַּחַ ל אַרְ נֹן עַ ד שׁ ֶ נֶּאֱמַ ר: "וְהַ ּיַרְ דֵּ ן וּגְבוּל", הַ ּיַרְ דֵּ ן וּמֵעֵבֶ ר לוֹ : 18 וָאֲצַ ו הַ ר חֶרְ מוֹ ן, יָרַשׁ ְ נוּ בָּעֵ ת הַהִ וא": מֵעֲ רֹעֵ ר אֲשׁ ֶ ר עַ ל נַחַ ל אֶתְ כֶ ם. לִבְ נֵי רְ אוּבֵ ן וּבְ נֵי גָד הָ יָה מְדַ בֵּ ר: לִפְ נֵי אֲחֵיכֶ ם. אַרְ נוֹ ן. אֵינוֹ מְ חֻבָּ ר לְ רֹאשׁ וֹ שׁ ֶ ל מִקְרָ א אֶ ּלָא לְסוֹפוֹ , הֵ ם הָ יוּ הוֹלְכִ ים לִפְ נֵי יִשְׂרָ אֵ ל לְמִ לְחָמָ ה, לְפִ י שׁ ֶהָ יוּ עַ ל "נָתַתִּ י לָראוּבֵנִ י וְ ּלַגָדִ י", אֲבָ ל לְעִ נְיַן יְרֻשּׁ ָ ה עַ ד הַ ר ּגִבּוֹרִ ים וְאוֹ יְבִ ים נוֹפְלִ ים לִפְ נֵיהֶ ם, שׁ ֶ נֶּאֱמַ ר54: "וְטָרַ ף חֶרְ מוֹ ן הָ יָה: 13 הַ הוּא יִקָּרֵ א אֶרֶ ץ רְ פָאִ ים. הִ יא אוֹתָהּ זְרוֹעַ אַף קָדְ קֹד": שׁ ֶ נָּתַתִּ י לְאַבְרָ הָ ם: 16 תּ וֹ ְך הַ נַּחַ ל וּגְבֻל. כָּ ל הַ נַּחַ ל חסלת פרשת דברים וְעוֹ ד מֵעֵבֶ ר לִ שְׂ פָתוֹ , כְּלוֹמַ ר עַ ד וְעַ ד בִּכְ לָל וְיוֹתֵ ר

52. בראשית יד, יג. 53. פסוק ח. 54. דברים לג, כ. their land on the western side of the Jordan River.’ At that time, I still hoped that I would lead the people in their conquest of the Land of Israel,140 and I knew that if I would act as their general, God would come to our aid supernaturally. Of course,

20 40 Deuteronomy 3:10-18 devarim

10 The land of Sichon and Og comprised all the cities of the plain that Sichon had conquered from Moab, all of , and all of Bashan as far east as Salchah, and included Edrei, one of the two royal cities of Og in Bashan.134 11 Og’s strength is attested to by the fact that only Og, king of Bashan, was left from the remnant of the Rephaim; all the other Rephaim were wiped out by the alliance of Kedorlaomer at Ashterot-Karnaim.135 Og was so large and heavy that he could not sleep on a wooden bed; his bed had to be a bed of iron. Is it not pre- served in the city of Rabbah of the Ammonites, so anyone can go see it? It is nine long and four cubits wide—measured not according to the standard , i.e., arm’s length, in which case it would measure approximately 4.3 meters (14.2 feet) long and 1.9 meters (6.3 feet) wide, which is already quite large—but accord- ing to the cubit of the man Og himself, whose arm’s length was much greater than the standard cubit. 12 I divided this land, which we took possession of at that time—having cap- tured it from Sichon and Og—as follows: I gave the land northward from Aroer, which is on the edge of the Arnon gorge, and half of Mount Gilead and its cities to the tribes of Reuben and Gad. 13 I gave the rest of Gilead and all of Bashan—the latter being the kingdom of Og—to the half-: all the territory of Og’s royal palace together with all of Bashan. This—Bashan—is the land that is called the land of Rephaim that God had promised to Abraham. 14 Yair, the great-grandson of Manasseh, went and took all the territory of Og’s royal palace, and conquered additional territory as far as the boundaries of the Geshurites and the Ma’achatites. This territory included cities and villages; since Yair was childless, he called the villages of Bashan after his own name, “the vil- lages of Yair,” as they are called to this day.136  Seventh Reading 15 I gave the part of northern Gilead that lies beyond the borders of Og’s kingdom to Machir, the son of Manasseh, since he, too, conquered this ter- ritory on his own initiative.137 16 To the tribes of Reuben and Gad I gave the part of Gilead that lies southward until the Arnon gorge, down to the midst of the gorge and the borderland on its opposite, southern bank; and northward until the Yabok River, which is also the northern boundary of the Ammonites, 17 including the plain on the east bank of the Jordan River; the Jordan River it- self; the borderland on its opposite, western bank from Lake Kineret in the north southward to the sea of the plain—the Sea of Salt, i.e., the ; and the land further southward along the foot of the waterfalls138 descending from the peak of Mount Nebo139 to the eastern side of the Dead Sea, until the Arnon gorge.” 18 Moses then addressed the tribes of Reuben and Gad: “I commanded you at that time saying, ‘God, your God, has given you this land to take possession of. But you are not permitted to settle it until you help the other tribes conquer

134. Above, 1:4. 135. Genesis 14:5. 136. Numbers 32:41. 137. Numbers 32:39-40. 138. Rashi on Joshua 10:40. 139. Deuteronomy 3:27, 34:1; Rashi on Numbers 21:20, 23:14. 140. Numbers 27:12; below, 3:23.

20 41 Seventh Reading דברים 19 רַ֠ק נְׁשֵיכֶ ֣ם וְטַּפְ כֶם֮ ּומִקְ נֵכֶ ם֒ ייָדַ֕עְּתִ ּכִֽי־מִקְ נֶ֥ה רַ֖ ב לָכֶ ֑ם  ONKELOS  19 לְחוֹ ד נְשׁ ֵיכוֹ ן וְטַפְלְכוֹ ן וּבְעִירְ כוֹ ן יֵֽׁשְ בּו֙ ּבְעָ ֣רֵ םיכֶ֔ ֥ראֲׁשֶ נָתַּ֖תִ י לָכֶֽם: יְדַ עְ נָא אֲרֵ י בְעִ יר סַ ִ ּגי לְכוֹ ן יֵיתְ בוּן בְּקִרְ וֵיכוֹ ן דִּ י יְהָבִ ית לְכוֹ ן: 20 עַ ד 20  מפטיר דעַ֠ אֲׁשֶ ר־יָנִ֨יחַ יְהוָֹ ֥ה | לַֽאֲחֵיכֶם֮ ּכָכֶ ם֒ וְיָֽרְ ׁש֣ ּו דִּ י יְנִיחַ יְיָ לַאֲחֵיכוֹ ן כְּ וַתְ כוֹ ן וְ יֵירְ תוּן םגַם־הֵ֔ אֶת־הָאָ֕רֶ ץ ראֲׁשֶ֨ יְהוָֹ ֧ה אֱֹלֽהֵיכֶ ֛ם נֹתֵ ֥ן לָהֶ֖ם אַ ף אִ נּוּן יָת אַרְ עָ א דַּ ייָ אֱלָהֲכוֹ ן יָהֵ ב לְהוֹ ן בְּעִבְרָ א דְ יַרְ דְּ נָא וּתְ תוּבוּן ּגְבַ ר ּבְעֵ֣בֶרהַ ּיַרְ ּדֵ ֑ ןוְׁשַבְּתֶ֗ םאִ֚ יׁש לִֽירֻּׁשָת֔ ֹו אֲׁשֶ ֥ר נָתַּ֖תִ י לָכֶֽם: לִירֻתְּ תֵהּ דִּ י יְהָבִ ית לְכוֹ ן: 21 וְ יָת 21 וְאֶ ת־יְהֹוׁשּ֣ועַ צִ ּוֵ֔יתִ יּבָעֵ ֥ת הַהִ֖ וא לֵאמֹ֑ ר עֵינֶ ֣יָך הָֽרֹאֹ֗ ת יְהוֹשׁ וּעַ פַּקֵּדִ ית בְּעִדָּ נָא הַהִ יא לְמֵימָ ר עֵ ְינָיך חֲזָאָ ה יָת כָּ ל דִּ י עֲבַ ד אֵת֩ ּכָל־אֲׁשֶ֨ ר עָׂשָ֜ היְהוָֹ ֤ה אֱֹלֽהֵיכֶם֙לִׁשְ נֵי֙ הַּמְ לָכִ ֣ים הָאֵ֔ ּלֶה יְיָ אֳלָהֲכוֹ ן לִתְרֵ ין מַ לְכַ ּיָא הָאִ ּלֵין כֵּ ן ּכֵֽן־יַֽעֲׂשֶ ֤ה יְהוָֹה֙לְכָל־הַּמַמְ לָכ֔ ֹות אֲׁשֶ ֥ר ה אַּתָ֖ עֹבֵ ֥ר ׁשָּֽמָ ה: יַעְבֵּ ד יְיָ לְכָ ל מַ לְכְּ וָתָ א דִּ י אַתְּ עָבַ ר לְתַמָּ ן: 22 לָא תִדְ חֲלוּן מִ נְּהוֹ ן אֲרֵ י 22 ֹל֖א ּתִֽירָ אּ֑ום ּכִ֚ י יְהוָֹ ֣ה אֱֹלֽהֵיכֶ֔םהּ֖וא הַּנִלְחָ ֥ם לָכֶֽם: יְיָ אֳלָהֲכוֹן מֵימְרֵ הּ יְגִיחַ לְכוֹ ן:

ק"ה פסוקים. מלכי"ה סימן.

21 42 Deuteronomy 3:19-22 devarim

we would still have to make some natural preparation in order to earn this super- natural assistance, but for that purpose it would suffice if you—the tribes gifted with military prowess—would form the front lines of each tribe’s division. But now that I know that I will not be leading the people into battle, and that therefore God will be coming to their aid only through natural means, it is necessary for all of you who are warriors to cross over, armed, as a separate division before your brothers, the other Israelites. True, the has also been blessed with military prowess, but their blessing is that their enemies will flee before them,141 and we have been commanded to kill every member of the seven nations currently occupying the Land of Israel, not to merely displace them.142 The how- ever, has been blessed both not to suffer any military casualties143 as well as with the ability to kill the enemy with one blow.144 It is therefore appropriate that they be the ones to lead the people in battle as the initial striking force.145 19 But your wives, your young children, and your cattle—I know that you have a lot of cattle—must dwell in your cities that I have given you  20 until God has given rest to your brothers by conquering their enemies, just as He did for you, and until they also take possession of the land that God, your God, is giving them on the other side of the Jordan River, just as you have taken possession of your land on this side. Only then may every man return to his land inheritance, which I have given to you.” 21 Once again addressing the entire people, Moses continued: “I commanded Joshua at that time, saying, ‘Your have seen with your own eyes all that God, your God, has done to these two kings. So, too, will God do to all the kingdoms through which you will pass. 22 Do not fear them, for it is God, your God, who is fighting for you.’ ”

The for parashat Devarim is on p. 233.

141. Genesis 49:8. 142. Below, 20:16. 143. Genesis 49:19. 144. Below, 33:20. 145. Likutei Sichot, vol. 9, pp. 1-10.

21 43 Dedicated in honor of our children Nathan, Yitzchok, Moshe Lev, and Gilana

May you continue to grow in the ways of our holy Torah Yuri and Deana Pikover

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