Etz Hayim Torah and Commentary

EH FM i-x for printer.cou 6/12/01 9:44 M Page 4 ohhj .g ETZ HAYIM TORAH AND COMMENTARY

THE RABBINICAL ASSEMBLY THE UNITED SYNAGOGUE OF CONSERVATIVE JUDAISM

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Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly EH FM i-x for printer.cou 6/12/01 10:14 M Page Corrected for the 4th printing. —DS Etz Hayim, 6th printing — REPLACEMENT PAGE — Jan. 2006 Page iv

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Library of Congress Cataloging-in-Publication Data Bible. O.T. Pentateuch. Hebrew. 2001. Etz Hayim: Torah and commentary / senior editor, David L. Lieber; literary editor, Jules Harlow; sponsored by the Rabbinical Assembly and the United Synagogue of Conservative Judaism. p. cm. Text of the Pentateuch in Hebrew and English; commentary in English. Includes the haftarot and commentary on them, p’shat and d’rash commentaries, comments on Conservative halakhic practice, topical essays, and other material. Includes bibliographical references and index. ISBN-10: 0-8276-0712-1 ISBN-13: 978-0-8276-0712-5 1. Bible. O.T. Pentateuch—Commentaries. 2. Haftarot—Commentaries. 3. Bible. O.T. Pentateuch—Theology. 4. Conservative Judaism—Customs and practices. I. Lieber, David L. II. Harlow, Jules. III. United Synagogue of Conservative Judaism. IV. Rabbinical Assembly. V. Bible. O.T. Pentateuch. English. Jewish Publication Society. 2001. VI. Title.

BS1222 .L54 2001 222 ’.1077—dc21

2001029757

1 -Ï‡¤ Æ‰LÓ¤ Ÿ ¯ac¦¤³ ¯L¸ ‡£¤ ÌÈ¯·c‰À ‰l‡¥´¤©§¨¦ à These are the words that Moses addressed to all Israel on the other side of the Jordan.— Á‰·¯Úa¨«£¨¨ ¯a„na¿ Ôc¯i‰ ¯·Úa§¥−¤©©§¥®©¦§¨ Ï‡¯NÈ-Ïk½ ¨¦§¨¥ Through the wilderness, in the Arabah near Ô·ÏÂ ÏÙz-ÔÈ·e¤§¨¨¬ Ÿ Ô¯‡t-ÔÈa¥«¨¨¯¥«² ÛeÒ ÏBÓ¸¹ Suph, between Paran and Tophel, Laban, ·¯ÁÓ½¥Ÿ ¥« ÆÌBÈ ¯NÚ¨¨¬ „Á‡¸ 2 :·‰Ê È„Â§¦¬¨¨«©© ˙¯ˆÁÂŸ ©£¥− Hazeroth, and Di-zahab, 2it is eleven days from

A UNIQUE BOOK (1:1–5) never crossed over to the western side of the Jor- dan, this is written from the point of view of one The ﬁrst ﬁve verses give the time and place of the already in the Land. delivery of Moses’ farewell address. the wilderness The text locates this wilder- 1. These are the words that Moses addressed ness in the long narrow depression, or rift, that to all Israel Apart from some connecting pas- continues the Jordan Valley south of the Dead Sea sages and the narratives about Moses’ last days, down to the Gulf of Elat. This rift is known as the speaker in Deuteronomy is Moses, not an the ‘Arabah to this day. anonymous narrator as in the previous books of 2. It was an 11-day journey from Horeb the Torah. Even the narratives and laws appear (Mount Sinai) to Kadesh-barnea, the gateway to as parts of addresses in which Moses reviews the the Promised Land (see vv. 19–20). If the Israel- past 40 years and prepares the Israelites for the ites had trusted in God, this verse tells us, they future. could have entered the land immediately, without on the other side of the Jordan In Transjor- wandering in the wilderness for 38 years. dan, east of the river Jordan. Although Moses

CHAPTER 1 words.” The change is not due to improved rhe- torical skills but to his enthusiastic commit- Some of Deuteronomy’s passages, ranging ment to his message (Deut.R.1:1). from the Decalogue to setting aside cities of The Midrash, noting the similar sound of refuge, duplicate contents found elsewhere in d’varim (words) and d’vorim (bees), comments the Torah.But 70 of the approximately 100 that Moses’ criticisms of the people are like the laws in Deuteronomy are not found in the ear- stings of a bee.A bee’s sting hurts the person lier books.These laws deal mostly with ar- stung but it hurts the bee more, causing its rangements for living in the Land and with the death.Moses dies at the end of Deuteronomy new emphasis on a central sanctuary to be des- because criticizing Israel has taken so much ignated by God.Moses is telling the Israelites out of him (Deut.R.1:6).This would imply things they will need to know when they settle that we should judge the validity of criticism the Land, things they had no need to know be- not only by its factual accuracy but by how fore. much it pains the critic to say it.The harsh crit- One way of viewing this book is to see it as icisms of Moses are spoken with love, in con- divided into three parts.In the rst part, Moses trast to the praises of Balaam, spoken as at- reviews the history of the people’s wandering, tery. emphasizing Israel’s lack of delity and grati- to all Israel Including Moses himself.His tude.This is followed by a legal section, and criticisms gain credibility because he criticizes nally by Moses’ farewell address.Hirsch de- his own behavior as well. tects a tone of urgency throughout Moses’ re- 1–2. Why list all these place-names? To marks, prompted, he suspects, by the concern avoid shaming Israel excessively, lest they lose that when the families of Israel are no longer all hope of ever pleasing God.For Moses had camped around the tabernacle but are living been inclined to remind Israel of all the times each on its own property, the benign inuence they exasperated and disappointed God; in- of God’s Presence will be lost. stead, he referred only to the locations where 1. Moses began his career by pleading that those events occurred (Rashi).Or perhaps Mo- he was not “a man of words” (ish d’varim, ses is recalling all the places God and Israel Exod.4:10).After 40 years of teaching Torah, have been together, as reminiscing lovers however, he has become an eloquent “man of might do. 981 Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly DEUTERONOMY 1:3 ’ ‡ÌÈ¯·„ ÌÈ¯·„ 982

Horeb to Kadesh-barnea by the Mount Seir ÆÈ‰ÈÂ 3 :Ú¯a L„˜ „Ú ¯ÈÚN-¯‰ C¯c¤−¤©¥¦®©−¨¥¬©§¥«©©§¦ route.—3It was in the fortieth year, on the ﬁrst L„Á¤Ÿ ¯NÚ-ÈzLÚa§©§¥«¨¨¬− ‰L½ ÌÈÚa¯‡a§©§¨¦´¨¨ day of the eleventh month, that Moses ad- ½ ÈaÏ -Ï‡¯NÈ ‡¤§¥´¦§¨¥ Æ‰LÓ¤ Ÿ ¯ac L„ÁÏ¤¦¤³ Ÿ „Á‡a§¤¨´©® dressed the Israelites in accordance with the in- È¯Á‡ 4 :Ì‰Ï‡ B˙‡−£¥¤«©£¥´ Ÿ ‰Â‰È ‰eˆ¦¨¯§¨² ¯L¸ ‡£¤ ÏÎkŸ §Â structions that the L had given him for ·LBÈ ¯L‡£¤¬¥− È¯Ó‡‰½¦Ÿ CÏÓ¤´¤¨«¡ ÆÔÁÈÒŸ ˙‡µ¥¦ B˙k‰À Ÿ © them, 4after he had defeated Sihon king of the Amorites, who dwelt in Heshbon, and King Og ·LBÈ-¯L‡£¤¥¬ ÔLa‰½ CÏÓ ‚BÚµ¤´¤©¨¨ ˙‡ÂÀ ÔBaLÁa§¤§®§¥ of Bashan, who dwelt at Ashtaroth [and] Edrei. ı¯‡a Ôc¯i‰ ¯·Úa 5 :ÈÚ¯„‡a§¤§¤«¦§¥¬¤©©§¥−§¤´¤ ˙¯zLÚaŸ §©§¨− 5On the other side of the Jordan, in the land ‰¯Bz‰-˙‡ ¯‡a¥¥²¤©¨¬ ‰LÓ¤½ Ÿ ÏÈ‡B‰ ·‡BÓ¨®¦´ of Moab, Moses undertook to expound this :¯Ó‡ÏŸ ¥« ˙‡f‰Ÿ ©− Teaching. He said: ¯Ó‡ÏŸ ·¯Áa¥´¥® Ÿ eÈÏ‡ ¯ac eÈ‰Ï¥²¦¤¬¥¥−§ Ÿ ‡ ‰Â‰È§¨¯¡ 6The L our God spoke to us at Horeb, 6 saying: You have stayed long enough at this eÚÒe | et 7 :‰f‰ ¯‰a ˙·L ÌÎÏ-·¯©¨¤¬¤−¤¨¨¬©¤«§´§´ mountain. 7Start out and make your way to the ¼ -ÏÂÈÎL-Ïk ‡Â§¤¨§¥¨ » È¯Ó‡‰¦Ÿ ¯‰©¬¨«¡ e‡·eŸ ÌÎÏÀ¸ ¨¤

Horeb Deuteronomy’s name for Mount Si- were twin seats of government for Og, king of Ba- nai. Situated somewhere in the Sinai peninsula, shan. Both places are mentioned in Egyptian doc- its precise location remains unknown. uments and in a Ugaritic text. Kadesh-barnea Sometimes called simply 5. in the land of Moab In the steppes of Kadesh, it was near the western border of Moab, so called because the area belonged to Seir-Edom, on the southern boundary of the Moab before it was conquered by Sihon (see Num. Promised Land, in essence the gateway to it. 21:29), from whom the Israelites wrested it. by the Mount Seir route Seir, or Edom, the this Teaching Hebrew: ha-Torah, derived southernmost of the Transjordanian kingdoms, from “horah” (teach, instruct). “Torah” refers to extended westward into the highlands of the east- rules of civil and ritual procedures, moral exhor- ern Negeb. “(Mount) Seir” usually refers to this tation, and instructive narrative as well as pro- part of Edom. phetic teaching and reproach. Moses frequently 3. eleventh month Later known as Sh’vat, refers to Deuteronomy as “this Torah.” In later which falls in January and February. This verse times the term “Torah” was applied to the entire merges Deuteronomy into the chronologic Pentateuch and, ultimately, to the totality of the framework of the previous books of the Torah. Jewish religious tradition. 4. Ashtaroth [and] Edrei These two cities

Moses’ First Discourse (1:6–4:40)

Moses’ ﬁrst discourse serves as a prologue to the tory as the basis of Israelite religion. Religious be- book. It emphasizes that the people’s fate depends lief in the Bible is based mostly on Israel’s expe- on their response to God’s commands and prom- rience of God rather than on theological specu- ises. This address reﬂects the importance of his- lation.

5. to expound this Teaching He inter- 6. You have stayed long enough There is preted the Torah in many languages, so that fu- a danger that the people Israel will grow too ture generations of Jews in many lands would comfortable where they are and will be reluc- have access to the Torah in a language and in tant to move on into the unknown.There are terms that they could understand (S’fat Emet). times when our fullment as individuals or as There is holiness in the Hebrew language— a group requires us to leave the familiar and “the holy tongue” (l’shon ha-kodesh)—in and move on toward a goal. of itself.It is also necessary, though, for people to learn what God requires of them in a language that they can understand. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 983 DEUTERONOMY 1:8 ’ ‡ÌÈ¯·„ ÌÈ¯·„

hill country of the Amorites and to all their ÛBÁ·e ·‚p·e ‰ÏÙM·e ¯‰· ‰·¯Úa¨£¨¨¬¨¨²©§¥¨¬©¤−¤§´ neighbors in the Arabah, the hill country, the ¯‰p‰-„Ú©©¨¨¬ ÔB·l‰Â½ §©§¨ Æ ÈÚk‰ ı¯‡ Ìi‰©¨®¤³¤©«§©£¦

Shephelah, the Negeb, the seacoast, the land of ÌÎÈÙÏ Èz˙ ‰‡¯ 8 :˙¯t-¯‰§©§¨«§¥²¨©¬¦¦§¥¤− Ï„b‰Ÿ ©¨− the Canaanites, and the Lebanon, as far as the ¯L‡ ı¯‡‰-˙‡¤£¤´ ½ eL¯e§´¤¨¨ e‡aŸ ı¯‡‰-˙‡¤¨¨®¤µ Great River, the river Euphrates. 8See, I place the land at your disposal. Go, take possession of the land that the L swore to your fathers,

ISRAEL DISOBEYS THE FIRST COMMAND TO PROCEED TO THE PROMISED LAND (1:6–2:1)

FROM HOREB TO REBELLION (vv. 6–33) southern boundary of the Promised Land. Here the western part of the Negev is meant; the eastern PROCEEDING TO THE PROMISED LAND part, like the Arabah, was part of Seir-Edom. The (vv. 6–8) name “Negeb,” from the Hebrew ·‚ (dry), re- Moses begins his address by reminding his flects the relative aridity of the region. Its average audience—the generation about to enter the annual rainfall is 300 mm at the northern end and Promised Land—that Israel had been com- 100 mm at the southern end. manded to enter the land a generation earlier (see seacoast Of the Mediterranean. Exod. 32:34–33:3; Num. 10:11–34). The entire land of the Canaanites The translation un- retrospective that follows, through the end of derstands this phrase as referring to one part of chapter 3, deals with Israel’s response to God’s the Promised Land: the seacoast, especially the command and the consequences of that response. area later called Phoenicia, and part of the Jordan 6. You have stayed long enough The He- Valley (see Gen. 10:15,19; Num. 13:29). Later brew for this phrase expresses impatience, indi- Phoenician sources likewise call Phoenicia “Ca- cating that God was eager for Israel to enter the naan.” The Masoretic trope of the Hebrew text, land immediately. The nearly 40-year delay was however, implies that the phrase refers to all the not God’s original intention but the result of Is- regions named in the first part of the verse, and rael’s failure to trust and obey God. takes the phrase in its common biblical meaning 7. The Promised Land is described here in of the entire Promised Land (e.g., Deut. 11:30; terms of its main regions. Gen. 12:5). This meaning corresponds to the use hill country of the Amorites The central of “Canaan” in ancient Egyptian sources when highlands running south to north, which would reference is made to the region of Canaan under become the heartland of Israelite settlement. The Egyptian control. Amorites were the inhabitants of these moun- Lebanon The inland Lebanon and Anti- tains, especially the southern ones that the Isra- Lebanon mountain ranges, including the Bekáa elites would reach first, entering from the Sinai. Valley between them, but not to the entire ter- all their neighbors That is, the neighboring ritory of modern Lebanon. regions. river Euphrates The part of the Euphrates Arabah Here, the Jordan Valley from Lake that is on a direct line with the Lebanon range, Tiberias in the north to the Dead Sea (see 3:17, i.e., the northwestern sector of the river in north- 4:49). The Arabah Rift south of the Dead Sea ern Syria. The Euphrates, therefore, represents (mentioned in v. 1) was in Edomite territory and the northern extremity of the Promised Land was not part of the Promised Land. (e.g., 11:24). hill country The neighboring regions of the 8. take possession God’s gift of the land to Amorites in the central highlands included the the Israelites was viewed as analogous to a sover- lands of the Hittites, Jebusites, Amalekites, Ca- eign’s grant of land to a loyal servant. In an ancient naanites, and Perizzites. Near Eastern document, a Hittite king makes a Shephelah The “lowland,” the low hills be- similar declaration to his vassal: “See, I gave you tween the Judahite part of the central highlands the Zippashla mountain land; occupy it.” and the coastal plain. the Lord swore Here God refers to Himself Negeb In the Bible, the northern section of in the third person, after using the first person in what is called the Negev today. Beginning 10 to verses 6–8a. Such grammatical variation is com- 15 miles north of Beer-sheba, it extends about 30 mon in the Bible and in other ancient Near East- miles southward to the wilderness of Zin, the ern literature. By referring to His oath to the pa- Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly DEUTERONOMY 1:9 ’ ‡ÌÈ¯·„ ÌÈ¯·„ 984

Abraham, Isaac, and Jacob, to assign to them ˜ÁˆÈÏ§¦§¨³ Ì‰¯·‡Ï¸ §©§¨¨ ÌÎÈ˙·‡Ï¹ ¥¤ Ÿ ¸ ‰Â‰È§¨©£ Â ÚaL¦§©´ and to their heirs after them. :Ì‰È¯Á‡ ÌÚ¯ÊÏe§©§¨−©£¥¤« Ì‰Ï½ ˙˙Ï¨¥´¨¤ Æ·˜ÚÈÏeŸ «§©£ 9 Thereupon I said to you, “I cannot bear the -‡Ï ¯Ó‡ÏŸŸ ‡Â‰‰ ˙Úa¨¥¬©¦−¥® ÌÎÏ½ ‡ ¯Ó‡Â©´£¥¤ Ÿ ¨ 9 burden of you by myself. 10The L your God ‰Â‰È 10 :ÌÎ˙‡ ˙‡N Èc·Ï ÏÎe‡©¬§©¦−§¥¬¤§¤«§¨¬ has multiplied you until you are today as nu- ÌBi‰½ ÌÎp‰Â ÌÎ˙‡ ‰a¯‰ ÌÎÈ‰Ï¥¤−¦§¨´¤§¤®§¦§¤´© Ÿ ‡¡ merous as the stars in the sky.—11May the L, the God of your fathers, increase your ¥´ Ÿ ‡¡ ‰Â‰ÈÈ‰Ï º §¨ 11 :·¯ÏŸ ÌÈÓM‰ È·ÎBÎk§§¥¬©¨©−¦¨« È˘ numbers a thousandfold, and bless you as He ÌÈÓÚt ÛÏ‡ ÌÎk ÌÎÈÏÚ ÛÒÈ¥¯£¥¤²¨¤−¤´¤§¨¦® Ÿ ÌÎ˙B·‡À £«¥¤ 12 promised you.— How can I bear unaided the ‰ÎÈ‡ 12 :ÌÎÏ ¯ac ¯L‡k©£¤−¦¤¬¨¤«¥¨¬ ÌÎ˙‡½ C¯·ÈÂ¦¨¥´¤§¤ trouble of you, and the burden, and the bick- :ÌÎ·È¯Â§¤« ¦« ÌÎ‡OÓe ÌÎÁ¯Ë Èc·Ï ‡O‡¤¨−§©¦®¨§£¤¬©«©£¤−§ ering! 13Pick from each of your tribes men who ÌÈ·e¦² Ÿ ÌÈÓÎÁ£¨¦¯§ ÌÈL‡¸ ÌÎÏ¨¤£¨¦ Â e·‰¨´ are wise, discerning, and experienced, and I will 13 appoint them as your heads.” 14You answered :ÌÎÈL‡¯a ÌÓÈN‡Â ÌÎÈË·LÏ ÌÈÚ„ÈÂ¦ª¦−§¦§¥¤®©£¦¥−§¨¥¤« me and said, “What you propose to do is good.” -¯L‡ ¯·c‰-·BË«©¨¨¬£¤ e¯Ó‡zÂ½ § Ÿ È˙‡¦®©´ Ÿ eÚzÂ©«©£− 14 15 So I took your tribal leaders, wise and expe- ÈL‡¯-˙‡¤¨¥´ Áw‡Âº 15 :˙BNÚÏ z¯ac¦©−§¨©£«¨¤© rienced men, and appointed them heads over Ôz‡Â¨¤¥¬ ÌÈÚ„ÈÂ½ ª¦ ¦« Æ ÌÈÓÎÁ ÌÈL‡£¨¦³£¨¦ ÌÎÈË·LÀ ¦§¥¤ you: chiefs of thousands, chiefs of hundreds, È¯NÂ§¨¥´ ÌÈÙÏ¹ ‡£¨¦ È¯N¸ ÌÎÈÏÚ ÌÈL‡¯ Ì˙B‡¨²¨¦−£¥¤®¨¥ chiefs of fifties, and chiefs of tens, and officials ˙¯NÚŸ ½ È¯NÂ§¨¥´£¨ Æ ÌÈMÓÁ È¯NÂ§¨¥³£¦¦ ˙B‡ÓÀ ¥ triarchs, God shows the people that He fulfills His ment of officers was Moses’ need to adjudicate le- promises. As Moses explains later (4:37, 7:8, 9:5), gal disputes all day long (Exod. 18:13–18). this oath is the basis of the relationship between 13. Pick In Exod. 18:13–23, the proposal to God and the present generation. appoint judges was made by Jethro, Moses’ father-in-law. In Numbers 11:11–17, it is God’s CHIEFS APPOINTED FOR THE JOURNEY suggestion. Here it is accounted to Moses. These (vv. 9–18) sources reflect three different traditions. In Exo- 9. Moses was worn out by the pressures of dus and Numbers, Moses selects the candidates; leadership (see Num. 11:11–15). The appoint- here the people are asked to make the selection. ment of the chiefs is related in Exod. 18:13–27. wise, discerning, and experienced In Exod. Thereupon Literally, “at that time.” 18:21, the qualifications highlight moral quali- 11. Lest his audience think that he is com- ties; here they emphasize intellectual traits. Deu- plaining about their increase, Moses adds his teronomy regards justice and piety as expressions hope that God will continue to enlarge their of wisdom (see 4:6,8). numbers. 15. The people recommended their tribal the Lord, the God of your fathers Deuter- leaders, and Moses appointed them “heads,” a onomy normally refers to God as “the Lord your term that refers to tribal leaders whose responsi- God,” and uses “God of your fathers” only when bilities include both military and judicial matters. referring to the covenantal promises God made Titles such as “chief of thousands” and “chief of to the patriarchs. hundreds” usually refer to military officers. Such 12. The burden that prompted the appoint- integration of roles was common in tribal societies.

9. I cannot bear the burden Moses is aware eikhah essa l’vadi.Traditionally in public that the era of teaching Torah is about to end reading this verse is chanted to the plaintive and the era of doing battle to conquer the Land melody for the Book of Lamentations (Eikhah). will soon begin.Realizing that he is no longer This parashah is always read on the Shabbat the right leader for the new era, he feels his before Tisha b’Av, the fast day on which Lam- strength diminish. entations is recited. 12. How can I bear unaided Hebrew:

for your tribes. 16I charged your magistrates at -˙‡¤ Æ ‰eˆ‡Â 16 :ÌÎÈË·LÏ ÌÈ¯ËLÂ§¦−§¦§¥¤«¨£©¤ Ÿ § that time as follows, “Hear out your fellow men, -ÔÈa ÚÓL©¥ Ÿ ¨³ ¯Ó‡ÏŸ ‡Â‰‰ ˙Úa¨¥¬©¦−¥® ÌÎÈËÙL½ §¥¤ Ÿ ´ and decide justly between any man and a fellow -ÔÈ·e LÈ‡-ÔÈa ˜„ˆ¤¥«¦¬¥ ½ ÌzËÙLe§©§¤´¤ Æ ÌÎÈÁ‡£¥¤ Israelite or a stranger. 17You shall not be partial ÌÈÙ¹ ¨¦ e¯Èk˙-‡Ï¸ ©¦ Ÿ 17 :B¯b ÔÈ·e ÂÈÁ‡¨¦−¥¬¥«« in judgment: hear out low and high alike. Fear e¯e‚˙ÆÆ ¨ ‡ÏŸ ³ ÔeÚÓLz½ ¦§¨ ÆÏ„bkŸ ©¨ ÔËwkŸ ©¨³ ËtLnaÀ ©¦§¨ no man, for judgment is God’s. And any matter that is too diﬃcult for you, you shall bring to ‡e‰ ÌÈ‰Ï¦´® Ÿ ‡Ï ËtLn‰ Èk¦¬©¦§¨−¥ LÈ‡-ÈtÓ½ ¦§¥¦ me and I will hear it.” 18Thus I instructed you, ÈÏ‡ Ôe·¯˜z©§¦¬¥©− ÌkÓ½ ‰L˜È ¯L‡£¤´¦§¤´¦¤ Æ ¯·c‰Â§©¨¨

at that time, about the various things that you ‡Â‰‰ ˙Úa ÌÎ˙‡ ‰eˆ‡Â¨£©¤¬¤§¤−¨¥´©¦® 18 :ÂÈzÚÓLe¦« §©§ should do. :ÔeNÚz ¯L‡ ÌÈ¯·c‰-Ïk ˙‡¥¬¨©§¨¦−£¤¬©£« 19We set out from Horeb and traveled the ¯a„n‰-Ïk ˙‡ CÏpÂ¤¥´¨©¦§¨´ ¿ ©¥ ·¯ÁÓÀ¥Ÿ ÚqpÂ©¦©´¥ great and terrible wilderness that you saw, along 19 the road to the hill country of the Amorites, as C¯c¤¤ µ Ì˙È‡¯À ¯L‡£¤´§¦¤ ‡e‰‰¹ © ‡¯Bp‰Â¸ §©¨ ÁÏB„b‰©¨ the L our God had commanded us. When eÈ‰Ï¥− Ÿ ‡ ‰Â‰È ‰eˆ ¯L‡k©£¤¬¦¨²§¨¬¡ È¯Ó‡‰½¦Ÿ ¯‰©´¨«¡

16. In the ancient Near East it was tradi- dressed to the entire people (see Exod. 18:20). tional to address a charge to newly appointed Teaching the laws to the entire citizenry is virtu- judges, either at the time of their appointment or ally unparalleled in other ancient cultures. Be- in codes defining their responsibilities. cause Israel’s primary duty to God is obedience Hear Idiomatic for “try a case,” as in the to His laws, it is imperative that every Israelite be English “hear a case.” taught those laws. This is Moses’ main goal in fellow men Literally, “brothers,” meaning Deuteronomy. fellow Israelites. Deuteronomy regularly uses this term to emphasize the equality and fraternity of ARRIVAL AT THE PROMISED LAND (vv. 19–21) all Israelites, whether king or servant, prophet or 19. The route through the wilderness is de- priest. scribed in detail in Num. 10:33, 11:35, 12:16, stranger Hebrew: ger. The resident alien, the and 33:16ff. non-Israelite residing among Israelites. This law the great and terrible wilderness The Sinai protects the right of a ger to a fair trial. Peninsula, a land “with its seraph serpents and 17. Moses will not function as an appellate scorpions, a parched land with no water in it” judge but will take over cases that lower judges (Deut. 8:15). find too difficult to decide, including those in road to the hill country A road leading from which the law is not known and Moses has to con- Horeb to Kadesh-barnea, on the southern border sult God (e.g., Lev. 24:10–23; Num. 9:1–14). of the Promised Land (Num. 34:4). The precise for judgment is God’s The judge is the rep- route is unknown. resentative of God who, as lawgiver, is concerned as the Lord our God had commanded us about justice. The initial response of the Israelites to God’s com- 18. At that time Shortly before the Israelites mand had been obedience, and as a result they left Sinai. This verse refers to instructions ad- reached their destination.

16. Hear out The rst obligation of a judge only treat prominent and unknown individu- is to listen to all sides.This is embodied in Jew- als alike but also treat major and minor cases ish law by the requirement that both litigants with equal seriousness (BT Sanh.8a).What be present when either states his or her case may seem trivial to a judge compared to other (BT Sanh.7b). cases under adjudication is nonetheless impor- 17. low and high alike The judge must not tant to the litigants (see Exod.23:3).

 ’ 1:17. Not only must rich and poor be judged alike but, contrary to American law, cases involving major and minor amounts of money or penalties also must be treated equally (BT Sanh. 8a). See Exod. 23:3.

Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly DEUTERONOMY 1:20 ’ ‡ÌÈ¯·„ ÌÈ¯·„ 986 we reached Kadesh-barnea, 20I said to you, “You ¯Ó‡Â©− Ÿ 20 :Ú¯a L„˜ „Ú©−¨¥¬©§¥«©¨ ‡·pÂŸ ¾ e˙‡¨®©¨ Ÿ have come to the hill country of the Amorites ‰Â‰È-¯L‡£¤§¨¬ È¯Ó‡‰½¦Ÿ ¯‰-„Ú©©´¨¡ ÆÌ˙‡a ÌÎÏ‡£¥¤®¨¤  21 which the L our God is giving to us. See, EÈ‰Ï¤² Ÿ ‡ ‰Â‰È§¨¯¡ Ô˙¸ ‰‡¯§¥¨© Â21 :eÏ Ô ¥¬¨« Ÿ eÈ‰Ï ¥− Ÿ ‡˙ ¡  the L your God has placed the land at your ¯ac¸ ¦¤ Á ¯L‡k©£¤ L¯À ‰ÏÚ ı¯‡‰-˙‡ EÈÙÏ§¨¤−¤¨¨®¤£¥´¥ disposal. Go up, take possession, as the L, ‡Â ‡¯Èz-Ï-Ï ‡©¦¨−§© CÏ¨½ EÈ˙·‡ÆÆ ¤ Ÿ È‰Ï¥³£ Ÿ ‡¡ ‰Â‰È¹ §¨ the God of your fathers, promised you. Fear not and be not dismayed.” :˙Áz¥¨« 22Then all of you came to me and said, “Let ‰ÁÏL¦§§¨³ e¯Ó‡zÂÀ § Ÿ © ¼ÌÎlkª§¤ »ÈÏ‡ Ôe·¯˜zÂ©¦§§´¥© 22 È˘ÈÏ˘ us send men ahead to reconnoiter the land for ı¯‡‰-˙‡ eÏ-e¯tÁÈÂ§©§§¨−¤¨¨®¤ eÈÙÏ½ §¨¥ Æ ÌÈL‡£¨¦ us and bring back word on the route we shall -‰ÏÚ ¯L‡£¤´©£¤ ÆC¯c‰-˙‡¤ Æ ¤©¤ ¯·c½ ¨¨ e˙‡ÆÆ ¨ Ÿ e·LÈÂ§¨¦³ follow and the cities we shall come to.” 23I ap- :Ô‰ÈÏ‡£¥¤« ‡·Ÿ ¯L‡£¤¬¨− ÌÈ¯Ú‰½ ¤«¨¦ Æ ˙‡Â§¥ da¨½ proved of the plan, and so I selected twelve of your men, one from each tribe. 24They made ÌÈL§¥´ Æ ÌkÓ¦¤ Áw‡Â³ ¯·c‰ ÈÈÚa ·ËÈiÂ©¦©¬§¥©−©¨¨®¨¤© 23 for the hill country, came to the wadi Eshcol, ÆeÙiÂ 24 :Ë·MÏ „Á‡ LÈ‡¦¬¤¨−©¨«¤©¦§ ÌÈL‡½ ¯NÚ¨¨´£¨¦ and spied it out. 25They took some of the fruit ÏkLŸ ‡ ÏÁ-„Ú©©´©¤§® e‡·iÂŸ ‰¯‰‰¨©¨− ½ eÏÚiÂ©©£´¨¨ of the land with them and brought it down to ı¯‡‰¤ ½ È¯tÓ¦§¦´¨¨ ÆÌ„È· eÁ˜iÂ 25 :d˙‡¨«©¦§³§¨¨ Ÿ eÏb¯ÈÂ©«§©§− us. And they gave us this report: “It is a good e¯Ó‡iÂ½ § Ÿ ©´ Æ ¯·„ e˙‡¨³¨¨ Ÿ e·LiÂ¸ eÈÏ‡ e„¯BiÂ©¦−¥¥®©¨¦ land that the L our God is giving to us.” 26Yet you refused to go up, and ﬂouted the :eÏ Ô˙¥¬¨« Ÿ eÈ‰Ï¥− Ÿ ‡ ‰Â‰È-¯L‡ ı¯‡‰¤£¤§¨¬¡ ½ ‰·BË¨´¨¨ command of the L your God. 27You sulked Èt-˙‡¤¦¬ e¯ÓzÂ¾ ©©§ ˙ÏÚÏŸ Ì˙È·‡£¦¤−©£® ‡ÏÂŸ §¬ 26  in your tents and said, “It is because the L ÆÌÎÈÏ‰‡· e‚¯zÂ 27 :ÌÎÈ‰Ï¥¤«©¥¨§³§¨¢¥¤ Ÿ ‡ ‰Â‰È§¨−¡ hates us that He brought us out of the land of e‡ÈˆB‰¦¨− e˙‡¨½ Ÿ Æ ‰Â‰È ˙‡Na§¦§©³§¨ e¯Ó‡zÂ½ § Ÿ ©´

20. hill country of the Amorites Seems to re- cities That is, the scouts themselves should de- fer to the Promised Land as a whole, just as the termine the best route and the order in which the term “Amorites” sometimes designates its entire cities should be attacked, or that they should ob- population, perhaps because these highlands be- tain information about possible routes (such as came the Israelite heartland. which are narrow and dangerous) and the forti- The Lord our God is giving to us At this fications of the cities. very moment. 23. Named in Num. 13:2–16, where they 21. as the Lord . . . promised you This for- are described as tribal chieftains. mula (attested also in Akkadian and Aramaic doc- 24. wadi Eshcol “The wadi of the grape clus- uments) assures Moses’ listeners of success. God ter(s).” Moses singles out this place, because it is had promised that the same generation that ex- where the scouts found the grapes that typified perienced the Exodus would receive the land the land’s fertility and where they saw the giants (Exod. 3:8,17, 6:8). who so terrified the Israelites that they refused to Fear not and be not dismayed This formula enter the land. usually expresses assurance, although it is phrased 25. some of the fruit of the land The as an imperative. Here it is based on the promise “grapes, some pomegranates, and figs,” which to which Moses has just alluded. serve as evidence that the land is good (Num. 13:23,27). THE PEOPLE’S REFUSAL TO PROCEED good Rich in produce and other natural re- (vv. 22–33) sources. 22. reconnoiter Explore the land and its re- 27. sulked Better: “grumbled.” sources. Information about the land is important in your tents At night (Num. 14:1). both for strategic military purposes and for pre- the Lord hates us Literally, “hatred of the paring to settle in it. Lord for us,” a word order that emphasizes the bring back word on the route . . . and the people’s perversity and ingratitude. (In the Bible,

987 DEUTERONOMY 1:28 d’varim ‡ÌÈ¯·„ ÌÈ¯·„

Egypt, to hand us over to the Amorites to wipe È¯Ó‡‰¦−Ÿ „Èa e˙‡¨²§©¬¨¡ Ÿ ˙˙Ï ÌÈ¯ˆÓ ı¯‡Ó¥¤´¤¦§¨®¦¨¥¬ us out. 28What kind of place are we going to? ÁeÈÁ‡©¥ ÌÈÏÚ¦ÀŸ eÁ‡ | ‰‡ 28 :e„ÈÓL‰Ï§©§¦¥«¨¨´£©´§ Our kinsmen have taken the heart out of us, say- ÆÌ¯Â ÏB„b ÌÚ©´¨³¨¨ ¯Ó‡ÏŸ À ¥ e··Ï-˙‡¹ ¤§¨¥ eqÓ‰¸ ¥© ing, ‘We saw there a people stronger and taller -Ì‚Â ÌÈÓMa©¨¨®¦§© ˙¯eˆ·eŸ §− ˙Ï„bŸ ¬ Ÿ ÌÈ¯Ú¨¦²§ epnÓ½ ¦¤ than we, large cities with walls sky-high, and :ÌL eÈ‡¯ ÌÈ˜Ú Èa§¥¬£¨¦−¨¦¬¨« even Anakites.’” 29I said to you, “Have no dread or fear of Ôe‡¯È˙-‡ÏÂ§− ¦« Ÿ §« Ôeˆ¯Ú˙-‡Ï©«©§¬ Ÿ ÌÎÏ‡ ¯Ó‡Â©−£¥¤® Ÿ ¨ 29 them. 30None other than the Lord your God, ÌÎÈÙÏ½ CÏ‰‰¥´¦§¥¤ Ÿ © ÆÌÎÈ‰Ï¥¤ Ÿ ‡ ‰Â‰È 30 :Ì‰Ó¥¤«§¨³¡« who goes before you, will fight for you, just as ÌÎz‡ ‰NÚ¨¨¯¦§¤² ¯L¸ ‡£¤ ÏÎkŸ §Â ÌÎÏ ÌÁlÈ ‡e‰−¦¨¥´¨¤® He did for you in Egypt before your very eyes, ¯L‡£¤´ Æ¯a„n·e 31 :ÌÎÈÈÚÏ ÌÈ¯ˆÓa§¦§©−¦§¥¥¤«©¦§¨ 31and in the wilderness, where you saw how the ¯L‡k©£¤¬ EÈ‰Ï¤½ Ÿ ‡ ‰Â‰È§¨´¡ ÆE‡N ¯L‡ ˙È‡¯¨£¤³§¨£ ½ ¨¦ Lord your God carried you, as a man carries his son, all the way that you traveled until you ¯L‡£¤´ ÆC¯c‰-ÏÎa¤ Æ Ba-˙‡ LÈ‡-‡OÈ¦¨¦−¤§®§¨©¤ came to this place. 32Yet for all that, you have :‰f‰ ÌBñ‰-„Ú ÌÎ‡a£¤−©©¨¬©¤« Ÿ -„Ú© ÌzÎÏ‰½ £©§¤ ord 33 no faith in the L your God, who goes be- ‰Â‰Èa©¨− ÌÈÓ‡Ó½ ©£¦¦ ÆÌÎÈ‡ ‰f‰ ¯·c·e©¨¨−©¤®¥«§¤ 32 fore you on your journeys—to scout the place ¯e˙Ï C¯ca¤¨¬ À ©¤ ÌÎÈÙÏ¹ ¦§¥¤ CÏ‰‰¥¸Ÿ 33 :ÌÎÈ‰Ï¥¤«© Ÿ ‡¡ where you are to encamp—in fire by night and ‰ÏÈÏ§¨ À | L‡a ÌÎ˙ÁÏ§¤®¨¥´© Ÿ ÌB˜Ó ÌÎÏ¨¤²¨−©«£« in cloud by day, in order to guide you on the route you are to follow.” ÔÚ·e¤¨¨− d·½ -eÎÏz ¯L‡£¤´¥«§¨ ÆC¯ca¤ Æ ©¤ ÆÌÎ˙‡¯Ï§¤ Ÿ ©§« :ÌÓBÈ¨«

clauses normally start with a verb; any other word Anakites A particularly gigantic group, next that appears at the beginning has thus been sin- to whom the scouts felt like grasshoppers (Num. gled out for emphasis.) 13:32–33). It is quite possible that there were 28. What kind of place Suggesting that the some exceptionally tall people in the area. Two land is flawed. This aspersion is another illustra- 7-foot female skeletons have been found in a tion of the people’s perversity, for the goodness 12th-century b.c.e. cemetery on the east bank of the land of Israel is practically an article of faith of the Jordan, at Tell es-Sa’idiyeh. in the Bible. 30. who goes before you That is, the vanguard Our kinsmen That is, the scouts. Referring (advance guard), protecting those who follow. to them as kinsmen emphasizes their credibility will fight for you, just as He did in Egypt At in the people’s eyes. the Sea of Reeds (Exod. 14:14,25). taller than we The legendary height of the 31. and in the wilderness God protected Is- Amorites was later recalled by the prophet Amos rael from the Amalekites (Exod. 17:8–16) and (2:9), who describes them as having been tall as from the natural dangers there (Deut. 8:15). cedars and stout as oaks. this place Kadesh-barnea. walls sky-high Canaanite cities were built on 33. The people ignore the evidence of God’s tells (mounds atop the remains of settlements) care and guidance, although it is never out of their that were often founded on natural hills. Their sight. The cloud and the fire have been constant, walls must indeed have looked sky-high to people visible signs of God’s presence since the day they who had been living in the wilderness. In similar left Egypt. fashion, an Assyrian inscription describes an Israelite city as “reaching the sky.”

27. the LORD hates us We often attribute sumed that God had equally negative feelings to others our own feelings about them. The Is- toward them. One midrash imagines them raelites may have been ambivalent in their saying: “If God really loved us, God would have feelings about God, often resenting the de- given us the land of Egypt and sent the Egyp- mands that God placed on them, and they as- tians into the wilderness” (Rashi). Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly DEUTERONOMY 1:34 ’ ‡ÌÈ¯·„ ÌÈ¯·„ 988

34When the L heard your loud complaint, Ûˆ˜iÂŸ ÌÎÈ¯·c ÏB˜-˙‡ ‰Â‰È ÚÓLiÂ©¦§©¬§¨−¤´¦§¥¤®©¦§− 34 He was angry. He vowed: 35Not one of these ÆLÈ‡ ‰‡¯È-Ì‡¦¦§¤¬¦ 35 :¯Ó‡ÏŸ Ú·MiÂ©¦¨©¬¥« men, this evil generation, shall see the good land ˙‡ ‰f‰ Ú¯‰ ¯Bc‰ ‰l¤©¬¨¨−©¤®µ¥ ‡‰½ ÌÈL‡a¨£¨¦´¨¥ 36 that I swore to give to your fathers— none ex- ˙˙Ï ÈzÚaL§¦¨¥− ½ ¯L‡£¤´¦§© ‰·Bh‰½ ı¯‡‰¨¨´¤©¨ cept Caleb son of Jephunneh; he shall see it, and ‡e‰´ Æ ‰pÙÈ-Ôa ·Ïk¨¥³¤§ª¤ È˙ÏeÊº :ÌÎÈ˙·‡Ï¥¤««¨¦ Ÿ ©£ to him and his descendants will I give the land 36 on which he set foot, because he remained loyal -C¯c ¯Lad ‡ ı¯‡‰-˙‡ Ôz‡-BÏÂ ‰p‡¨§«¤¥¯¤¨¨²¤£¤¬¨«©¨− ½ ¯È¦§¤ to the L. :‰Â‰È È¯Á‡ ‡lÓ ¯L‡ ÔÚÈ©£¤¬¦¥−©£¥¬§¨« ¾ ÂÈ·Ïe§¨¨®© 37  Because of you the L was incensed with ¯Ó‡ÏŸ ÌÎÏÏ‚a¦§©§¤−¥® ‰Â‰È½ §¨ Ûp‡˙‰´ ¦§©© Æ Èa-Ìb©¦ 37 me too, and He said: You shall not enter it either. ÆÔe-Ôa ÚLB‰È 38 :ÌL¨«§ª³©¦ ‡·˙-‡ÏŸ ¨¬ Ÿ ‰z‡-Ìb©©¨− 38Joshua son of Nun, who attends you, he shall ˜fÁ½ B˙‡´©¥ Ÿ ‰nL¨®¨ ‡·ÈŸ ‡e‰−¨´ EÈÙÏ½ „ÓÚ‰¥´§¨¤ Ÿ ¨ enter it. Imbue him with strength, for he shall allot it to Israel. 39Moreover, your little ones ÁÌÎtËÂ 39 :Ï‡¯NÈ-˙‡ ‰pÏÁÈ ‡e‰-Èk¦−©§¦¤¬¨¤¦§¨¥«§©§¤ ÈÚÈ·¯ who you said would be carried oﬀ, your children ¯L¸ ‡ ÌÎÈ·e§¥¤£¤ ‰È‰ÈÀÂ Ê·Ï¨©´¦§¤ Ìz¯Ó‡¹ £©§¤ ¯L¸ ‡£¤ who do not yet know good from bad, they shall ‰nL¨®¨ e‡·ÈŸ ‰n‰¥−¨¨´ Ú¯Â½ ·BË´¨¨ ÆÌBi‰ eÚ„È-‡Ï¨§³© Ÿ enter it; to them will I give it and they shall pos- et Ìz‡Â 40 :‰eL¯ÈÈ Ì‰Â ‰pz‡¨§¥−¦¨«¨§©¤−§´ ½ Ì‰ÏÂ§¨¤´¤§¤ sess it. 40As for you, turn about and march into :ÛeÒ-ÌÈ C¯c ‰¯a„n‰ eÚÒe ÌÎÏ¨¤®§¬©¦§¨−¨¤¬¤©« the wilderness by the way of the Sea of Reeds.

THE PEOPLE’S ABOUT-FACE (vv. 34–41) the rebellion. The plain sense of the passage seems to be that Moses, personally blameless, was caught Moses’ plea to the people fell on deaf ears. Ac- up in God’s anger at his contemporaries. Possibly cording to Num. 14:11–20, God would have de- this was due to Moses’ acceding to the people’s stroyed the entire generation and replaced them request for scouts. Even if that request did not im- with Moses’ descendants, had Moses not per- ply a lack of faith in God initially, it eventually suaded Him to be lenient. led to the people’s loss of faith. Perhaps Moses 34. your loud complaint According to was held accountable for the consequences of Num. 14:11 and 22, it was the people’s lack of their initiative because he had approved it. faith in God that provoked His ire. 38. Joshua, Moses’ aide (see Exod. 24:13), is He vowed That is, God swore, echoing verse his natural successor. His fitness is indicated in 8. This generation’s rejection of the sworn Land Num. 27:18 where he is described as “an inspired is met by a new swearing that now deprives them man,” a man moved by the spirit of God. Joshua’s of it. prior military experience also prepares him to lead 35. this evil generation Refers to males who Israel in the coming wars (Exod. 17:8–13). were 20 and older at the time of the incident Joshua Hebrew: Y’hoshu•a. The name prob- (Num. 14:29, 32:11), spoken of as warriors (i.e., ably means “the Lord (y’ho) is a noble (shu•a).” men of military age) in Deut. 2:14,16. The phrase allot Joshua will assign each of the tribes and here contrasts with “the good land” and suggests clans its territory. the fitness of the decree: An evil generation may 39. Here God’s address to the people is re- not enter a good land. sumed. 36. Caleb, a leader of the tribe of Judah who you said would be carried off See (Num. 13:6), is exempted from the decree be- Num. 14:3. cause he kept his faith that the Lord would enable your children who do not yet know good from Israel to overcome the Amorites and pleaded with bad Therefore, they cannot be held accounta- the people to remain faithful (Num. 13:30, ble for the rebellion. The parallel passages in 14:6–9). According to Num. 14:6 and other pas- Numbers indicate that this refers to children be- sages, Joshua joined Caleb in this plea. low the age of 20. the land on which he set foot Hebron. 40. God’s reversal of His promise is now 37. Although Moses does not specify what made real. At the very border of the Promised provoked God’s anger at him, there is an impli- Land the people are sent back into the wilderness cation here that somehow it was connected with from which they had just come. Thus the journey Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 989 DEUTERONOMY 1:41 ’ ‡ÌÈ¯·„ ÌÈ¯·„

41You replied to me, saying, “We stand guilty ¼‰Â‰ÈÏ©«¨ » e‡ËÁ¨¨ ÈÏÀ‡ e¯Ó‡zÂ§´¥© Ÿ | eÚzÂ©«©£´© 41 before the L. We will go up now and fight, eeˆ-¯L‡£¤¦¨− ÏÎkŸ eÓÁÏÂ§§¬ ½ §¦§© Æ ‰ÏÚ eÁ‡£©³§©£¤ just as the L our God commanded us.” And ÈÏk-˙‡ LÈ‡µ¦¤§¥´ e¯bÁzÂÀ eÈ‰Ï¥®©«©§§ Ÿ ‡ ‰Â‰È§¨´¡ you all girded yourselves with war gear and ¯Ó‡iÂ¤ Ÿ¸ 42 :‰¯‰‰¨¨«¨© ˙ÏÚÏŸ eÈ‰zÂ©¨¦−©£¬ BzÓÁÏÓ½ ¦§©§ recklessly started for the hill country. 42But the -‡ÏÂŸ § Æ eÏÚ˙©«£ ‡ÏŸ ³ Æ Ì‰Ï¨¤ ¯Ó‡Ÿ ¡³ ÈÏÀ‡¥© ‰Â‰È¹ §¨ L said to me, “Warn them: Do not go up and do not fight, since I am not in your midst; eÙ‚pz½ ¦¨«§ Æ ‡ÏÂŸ ÌÎa¯ã ÈpÈ‡ Èk¦¬¥¤−¦§¦§§¤®§ eÓÁl˙½ ¦¨´£ else you will be routed by your enemies.” 43I ‡ÏÂŸ ÌÎÈÏ‡ ¯a„‡Â 43 :ÌÎÈ·È‡§¥¤«¨£©¥¬£¥¤−§´ Ÿ ÈÙÏ¦§¥− spoke to you, but you would not listen; you e„ÊzÂ©¨¦− ‰Â‰È½ Èt-˙‡¤¦´§¨ Æ e¯ÓzÂ ÌzÚÓL§©§¤®©©§ flouted the L’s command and willfully ·Li‰¥¸ Ÿ © È¯Ó‡‰¹¦Ÿ ¨¡ ‡îÂ¸ 44 :‰¯‰‰ eÏÚzÂ©©£¬¨¨«¨©¥¥ marched into the hill country. 44Then the ÌÎ˙‡½ eÙc¯iÂ©¦§§´¤§¤ ÌÎ˙‡¯˜Ï½ ¦§©§¤ Æ ‡e‰‰ ¯‰a¨¨³© Amorites who lived in those hills came out against you like so many bees and chased you, ÌÎ˙‡ e˙kiÂ ÌÈ¯·c‰¦®©«©§¬¤§¤² Ÿ ‰ÈNÚz ¯L‡k©£¤¬©£¤−¨©§ and they crushed you at Hormah in Seir. ÈÙÏ ek·zÂ e·LzÂ 45 :‰Ó¯Á-„Ú ¯ÈÚNa§¥¦−©¨§¨«©¨ª¬©¦§−¦§¥´ 45Again you wept before the L; but the L ÔÈÊ‡‰¤¡¦− ‡ÏÂŸ §¬ ÌÎÏã½ §¤ Ÿ §´ Æ‰Â‰È ÚÓL-‡ÏÂ¨©³§¨ Ÿ ‰Â‰È§¨®§« would not heed your cry or give ear to you. ‡:ÌÎÈÏ£¥¤« 46Thus, after you had remained at Kadesh ÌÈÓik ÌÈa¯ ÌÈÓÈ L„˜· e·LzÂ©¥§¬§¨¥−¨¦´©¦®©¨¦− 46 2 1 á all that long time, we marched back into Æ‰¯a„n‰¨ Æ ÚqpÂ ÔÙpÂ¤©¦©³©¦§¨ ¹ 1 :Ìz·LÈ ¯L‡£¤¬§©§¤«©¥

“through the great and terrible wilderness” was for enemies. Indeed, Moses had reminded them of naught. God’s presence when they refused to go up and by the way of the Sea of Reeds That is, “on fight. Ironically, it is only after God withdraws the road to the Sea of Reeds,” which led from from their midst that they insist on going. Kadesh-barnea to the Gulf of Aqaba. The “Sea of 43. An ironic contrast with verse 26: “you re- Reeds” refers both to the sea the Israelites crossed fused to go up [into the hill country], and flouted when leaving Egypt and to the Gulf of Aqaba. The the command of the Lord.” The similar wording latter is meant here, because the Israelites never highlights the people’s stubborn contrariness. returned to the former. 44. By their own action, the Israelites had 41. The people’s response to God’s decree brought about the disaster they had feared (v. 27): seems one of contrition, but in fact it is as rebel- defeat at the hands of the Amorites. lious as their reaction to the original command. Amorites Here, a general designation for all When ordered to “turn about and march” and “go the natives of the Promised Land. up” to the land (vv. 7,21) they “refused to go up” bees Wild honeybees of the type found in an- (v. 26). Now that they are commanded to “turn cient Israel. Similar remarks relating to bees are about and march” away from the land, they re- found in Mesopotamian and Greek sources. spond “we will go up” to the land. 45. Again you wept Having swung from de- We will go up It is we who will go up, not spair to overconfidence (vv. 27–28,41), the peo- the next generation, contrary to God’s decree. ple’s mood swung back to grief. GOD RETURNS THE PEOPLE TO 46. Literally, “And you remained at Kadesh THE WILDERNESS many days, like the days that you remained.” (1:42–2:1) “Many days” can refer to periods of a few days 42. The people believed that God would not or of many years. The translation implies that enforce His decree if they reversed themselves. “you remained at Kadesh” refers to the time up God makes His intentions explicit, countermand- through the return from battle, with no further ing both the people’s declaration that they would delay there. go up and fight (v. 41) and His own earlier com- 2:1. In their first act of obedience since leav- mand (v. 21). ing Horeb, the Israelites leave Kadesh-barnea and I am not in your midst The Israelites, be- return to the wilderness, as commanded in 1:40. lieving that God was still in their midst, were cer- long time Literally, “many days.” Nearly 38 tain of their ability to overcome militarily superior years (see 2:14). Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly DEUTERONOMY 2:2 ’ ·ÌÈ¯·„ ÌÈ¯·„ 990 the wilderness by the way of the Sea of Reeds, ·ÒpÂ ÈÏ‡ ‰Â‰È ¯ac ¯L‡k©£¤²¦¤¬§¨−¥¨®©¨¬¨ ÛeÒ-ÌÈ½ C¯c¤´¤© as the L had spoken to me, and skirted the Ò :ÌÈa¯¦« ÌÈÓÈ ¯ÈÚN-¯‰-˙‡¤©¥¦−¨¦¬© hill country of Seir a long time. ·ÒŸ − ÌÎÏ-·¯¾ ©¨¤ 3 :¯Ó‡ÏŸ ÈÏ‡ ‰Â‰È ¯Ó‡iÂ¤§¨−¥©¬¥« Ÿ ©¬ 2 È˘ÈÓÁ 2Then the L said to me: 3You have been -˙‡Â 4 :‰Ùˆ¨§¤ Ÿ ÌÎÏ et ‰f‰ ¯‰‰-˙‡¤¨¨´©¤®§¬¨¤−¨« skirting this hill country long enough; now turn ÆÏe·‚a¦§ ÌÈ¯·ÚÀ §¦ Ÿ Ìz‡©¤´« ¼ ¯Ó‡ÏŸ Âˆ©´¥ » ÌÚ‰¨¨ north. 4And charge the people as follows: You will be passing through the territory of your e‡¯ÈÈÂ§´ ¦« ¯ÈÚNa ÌÈ·Li‰§¦−§¥¦®§ Ÿ © ÂNÚ-Èa½ ÌÎÈÁ‡£¥¤´§¥¥¨ kinsmen, the descendants of Esau, who live in ½ e¯b˙z-Ï‡Ì· ©¦§¨´¨ 5 :„‡ÓŸ Ìz¯ÓLÂ§¦§©§¤−§« ÌkÓ½ ¦¤ Seir. Though they will be afraid of you, be very C¯„Ó „Ú©−¦§©´ Ìˆ¯‡Ó½ ¥«©§¨ Æ ÌÎÏ Ôz‡-‡Ï¤¥³¨¤ Ÿ Èk¦« Â 5 careful not to provoke them. For I will not give ¯‰-˙‡ Èz˙¨©−¦¤©¬ ÂNÚÏ½ ‰M¯È-Èk§ª¨´§¥¨ ¦« Ï‚¯-Ûk©¨®¤ you of their land so much as a foot can tread on; I have given the hill country of Seir as a pos-

ISRAEL OBEYS THE SECOND COMMAND TO PROCEED TO THE PROMISED LAND (2:2–3:29)

God begins to move the Israelites into a position turn north To judge from verse 8, the Israel- from which they can enter the Promised Land as ites were now at the southern tip of Seir-Edom, soon as the previous generation has died out. In- near Elath and Ezion-geber. stead of entering directly from the wilderness in 4. the descendants of Esau The Edomites, the south, as they could have done 38 years earlier, descendants of Jacob’s brother and hence the the Israelites must now approach from the east. Israelites’ kinsmen (see Gen. 36). This route requires them to pass ﬁve states that Seir Because the territory about to be tra- run the length of Transjordan, from south to versed is south of Moab (see vv. 3,8), Seir refers north: Edom, Moab, Ammon, and the Amorite here to the eastern part of Seir-Edom, either the kingdoms of Sihon and Og. part in the ‘Arabah or the part in the highlands PASSING THROUGH SEIR farther east. Eastern Seir-Edom extended north- (vv. 2–8) ward for 100 miles (160 km) from the Gulf of The ﬁrst stage of the northward march through Aqaba to the southern end of the Dead Sea and Transjordan takes the Israelites through part of wadi Zered. the territory of Seir-Edom, east of the Negev high- afraid of you The prospect of a huge pop- lands. Inhabitants there were seminomads, as in- ulation and its cattle traversing their territory dicated by Egyptian inscriptions of the 13th cen- would be alarming. tury b.c.e. and the paucity of archaeological evi- 5. The verse expresses one of the pervasive dence of a sedentary population. themes of this chapter: God gave the Edomites 3. This command was uttered near the end their land, just as He is about to give the Israelites of the last year of the wanderings in the wilder- theirs. The same is said of the lands of the ness, as is evident from verse 7, which states that Moabites and Ammonites in verses 9 and 19. they were in their 40th year. Their right to their lands must be respected.

CHAPTER 2 kinsmen will even turn them into friendlier, more cooperative neighbors. 4–5. Until now, Israel’s encounters with be very careful not to provoke them Your other nations have been uniformly negative: ancestors had to deal with feelings of weakness enslavement in Egypt and war with Amalek, and inadequacy when confronting the Canaan- Sihon, and Og.Once they settle in the Land, ites.You will have to deal with the moral chal- however, they will have to live at peace with lenge of not abusing your superior power in neighboring nations.That will require their dealing with weaker peoples (N.Leibowitz). learning to see the descendants of Esau as I have given...asapossession to Esau “your kinsmen.” Perhaps regarding them as God’s special relationship to Israel does not

session to Esau. 6What food you eat you shall ÛÒka Ìz‡Ó e¯aLz ÏÎ‡¤¦§§¯¥«¦¨²©¤−¤ Ÿ ´ 6 :¯ÈÚN¦« ¥ obtain from them for money; even the water ÛÒka Ìz‡Ó e¯Îz ÌÈÓ¦¦§¯¥¦¨²©¤−¤ ¹ -Ì‚Â ÌzÏÎ‡Â©£©§¤®§©©

you drink you shall procure from them for ÆÏÎaŸ § EÎ¯aÀ ¥«©§ EÈ‰Ï¤¹Ÿ ‡¡ ‰Â‰È¸ §¨ ÁÈk 7 :Ì˙È˙Le§¦¤«¦ 7  money. Indeed, the L your God has blessed Ï„b‰Ÿ ¯a„n‰-˙‡¤©¦§¨¬©¨− EzÎÏ½ Ú„È¨©´¤§§ E„È½ ‰NÚÓ©£¥´¨¤ you in all your undertakings. He has watched EÈ‰Ï¤ÆÆ Ÿ ‡ ‰Â‰È§¨³¡ ‰LÀ ÌÈÚa¯‡ | ‰Ê ‰f‰©¤®¤´©§¨¦´¨¨ over your wanderings through this great wilderness; the L your God has been with you :¯·c z¯ÒÁ¨©−§¨¨¨« ‡ÏŸ ¬ CnÚ½ ¦¨ these past forty years: you have lacked nothing. ÆÌÈ·Li‰§¦ Ÿ ©« ÂNÚ-È·À eÈÁ‡ ˙‡Ó¥¥¯©¥´§¥¥¨ ¯·ÚpÂŸº ©«©£ 8 8We then moved on, away from our kinsmen, ÔÈˆÚÓeŸ ˙ÏÈ‡Ó¥¥©−¥¤§´ ‰·¯Ú‰½ ¨«£¨¨ Æ C¯cÓ¤ Æ ¦¤ ¯ÈÚNa½ §¥¦ the descendants of Esau, who live in Seir, away :·‡BÓ ¯a„Ó C¯c¤−¤¦§©¬¨« ¯·ÚpÂŸ ½ ©«©£ ÆÔÙpÂ¤ Æ Ò *¯·b¨®¤©¥ from the road of the Arabah, away from Elath ·‡BÓ½ -˙‡¤¨ Æ ¯ˆz-Ï© Æ ‡©¨ ÈÏÀ‡¥© ‰Â‰È¹ ¯Ó‡iÂ¤§¨ Ÿ¸ © and Ezion-geber; and we marched on in the 9 direction of the wilderness of Moab. 9And the EÏ§³ Ôz‡-‡Ï¸ ¤¥ Ÿ Èk¦« Â ‰ÓÁÏÓ Ìa ¯b˙z-Ï‡Â§©¦§¨¬¨−¦§¨¨® L said to me: Do not harass the Moabites ¯Ú-˙‡ Èz˙¨©¬¦¤¨− ËBÏ-È·Ï½ Èk¦´¦§¥ ‰M¯È½ §ª¨ ÆBˆ¯‡Ó¥«©§ or provoke them to war. For I will not give you :‰M¯È§ª¨« any of their land as a possession; I have assigned Ar as a possession to the descendants of Lot.— ˜ÂÒÙ ÚˆÓ‡· ‡˜ÒÈÙ v. 8.

6. The seminomadic Edomites were able to east of the Dead Sea. The earliest references to supply produce and water. Abraham and Isaac, Moab are found in Egyptian documents of the also seminomads, dug wells, and Isaac engaged in 13th century b.c.e. Archaeological investigation agriculture (Gen. 21:30, 26:12,18–22). Semi- shows that in Moab, unlike in Edom, there were nomads in the Negeb today still engage in agri- some settlements. culture. Ar A town or a region in Moab. 7. blessed you in all your undertakings descendants of Lot The Moabites were also Made you prosperous in every way. The prosper- kin to the Israelites, although not as close as the ity of the Israelites explains why they are able to Edomites. They were traced back to Abraham’s pay the Edomites. nephew, as were the Ammonites (v. 19; see also 8. The Israelites first traveled north through Gen. 19:30–38). Seir-Edom along “the road of the Arabah” (pre- 10–12. This is the first of several parenthetic sumably, a road running the length of the notes describing the prehistory of neighboring ‘Arabah) to its northern end, and then turned east lands. The others appear in verses 20–23 and in onto a road leading to the wilderness east of 3:9,11,13. The notes indicate that Transjordan Moab. and Philistia once had been inhabited by earlier Elath and Ezion-geber These two sites on populations who were supplanted by the Edom- the Gulf of Aqaba later served as ports. ites, Moabites, Ammonites, and Philistines, just PASSING THROUGH MOAB as the land promised to the Israelites was inhab- (vv. 9–16) ited by peoples whom they would supplant. Be- The next stage of the march through Transjordan cause verse 12 refers to Israel’s conquest of the took the Israelites through Moab in the highlands Promised Land in the past tense, modern scholars east of the Dead Sea. Entering Moab marked a regard these notes as having been added to the turning point, for by then the last of the wilder- text after the conquest. The purpose of these ness generation, those who had rebelled at notes, apparently, is to underscore God’s ability Kadesh-barnea, had died out. to fulfill His promise to Israel to give it the land 9. The territory of Moab at this time con- of Canaan. sisted of the southern half of the high tablelands

preclude a benevolent involvement in the af- mandment to honor his father.As a reward, fairs of other nations (Hirsch).Esau, despite his God promises that his territory will be handed many aws, scrupulously obeyed the com- down from father to son (Deut.R.1:15).

10It was formerly inhabited by the Emim, a ÏB„b ÌÚ d· e·LÈ ÌÈÙÏ ÌÈÓ‡‰¨¥¦¬§¨¦−¨´§¨®©´¨¬ 10 people great and numerous, and as tall as e·LÁÈ ÌÈ‡Ù¯§¨¦²¥¨§¬ 11 :ÌÈ˜Úk¦« Ì¯Â ·¯Â§©²¨¨−¨£¨ the Anakites. 11Like the Anakites, they are Ì‰Ï e‡¯˜È¦§§¬¨¤− ÌÈ·‡n‰Â½ ¨¦ Ÿ §©´ ÌÈ˜Úk® Ì‰-Û‡©¥−¨£¨¦ counted as Rephaim; but the Moabites call ¼ÌÈÙÏ§¨¦ »ÌÈ¯Á‰¦Ÿ e·LÈ¨§´© ¯ÈÚN·eº §¥¦ 12 :ÌÈÓ‡¦« ¥ them Emim. 12Similarly, Seir was formerly Ì‰ÈtÓ½ ¦§¥¤ ÆÌe„ÈÓLiÂ©©§¦ ÌeL¯ÈÈÀ ¨ ¦« ÂNÚ È·e§¥¯¥¨´ inhabited by the Horites; but the descendants of Esau dispossessed them, wiping them out Ï‡¯NÈÀ ‰NÚ ¯L‡k ÌzÁz e·LiÂ©¥§−©§¨®©£¤¯¨¨´¦§¨¥ and settling in their place, just as Israel did :Ì‰Ï ‰Â‰È Ô˙-¯L‡£¤¨©¬§¨−¨¤« B˙M¯È½ §ª¨ Æı¯‡Ï¤ Æ §¤

in the land they were to possess, which the „¯Ê ÏÁ-˙‡ ÌÎÏ e¯·ÚÂ§¦§¬¨¤−¤©´©¨®¤ eÓ˜²ª ‰zÚÀ ©¨ 13 L had given to them.— ‡£¤ ÌÈÓi‰Â-¯L º 14 :„¯Ê ÏÁ-˙‡¤©¬©¨«¤§©¨¦ ¯·ÚpÂŸ ©«©£− 13Up now! Cross the wadi Zered! Æe¯·Ú-¯L§ Æ ‡ „Ú Ú¯a©©³£¤¨© À L„wÓ | eÎÏ‰¨©´§¦¨¥´©§¥ So we crossed the wadi Zered. 14The time that we spent in travel from Kadesh-barnea until we -„Ú ‰L ‰ÓLe¤−¨¨®© Ÿ ÌÈLÏL¦¬§ Ÿ „¯Ê¤§ ½ ÏÁ-˙‡¤©´©¤ crossed the wadi Zered was thirty-eight years, ·¯wÓ¤ ´ ¦¤ Æ ‰ÓÁÏn‰ ÈL‡©§¥³©¦§¨¨ ¯Bc‰-Ïk¹ ¨© ÌzŸ ¸ until that whole generation of warriors had per- Ì‚Â 15 :Ì‰Ï ‰Â‰È ÚaL ¯L‡k©£¤²¦§©¬§¨−¨¤«§©³ ‰Án‰½ ©«©£¤ ished from the camp, as the L had sworn ‰Án‰ ·¯wÓ¤©«©£¤® ´ Ìn‰Ï§ª¨−¦¤ Ìa½ ‰˙È‰¨´§¨¨ Æ‰Â‰È-„È©§¨ concerning them. 15Indeed, the hand of the :Ìnz „Ú©−ª¨« L struck them, to root them out from the camp to the last man.

It The land of Moab, not only Ar; all the eration of the Exodus (who had rebelled at parentethtic notes refer to entire lands. Kadesh-barnea) and the generation that would Rephaim The generic name or epithet of the enter the Promised Land. With the crossing of gigantic aborigines. Local peoples had different wadi Zered, God’s oath (1:35) was fulfilled: All names for them. To the Moabites they were the those of age when the Israelites refused to proceed Emim; to the Ammonites, the Zamzummim. The to the land had died. The transition is noted at Rephaim are also listed among the pre-Israelite this point because they now entered Moab, which peoples living in the Promised Land (Gen. 15:20; would be the springboard for their conquests: Josh. 17:15). Their great height is indicated by From it, they would march on the kingdoms of the size of Og’s bedstead (Deut. 3:11), by Goli- Sihon and Og and then on the Promised Land ath’s size and that of his weapons (1 Sam. 17:4–7), itself. and by the size of the weapons of their descen- 14. thirty-eight years Because the Israelites dants in Philistia (2 Sam. 21:16–22). left Kadesh-barnea during the 2nd year after the Horites A people who preceded the Edom- Exodus, they must have crossed wadi Zered in the ites in Seir. According to Gen. 14:6 and 40th year, before Moses began this address on the 36:20–30, the Edomites were descended from first day of the 11th month. Seir the Horite. warriors Those of age for the military. wiping them out As verses 21–22 make 15. hand of the Lord struck them Not all clear, God made this happen. of the previous generation died of natural causes. 13. wadi Zered The southern boundary of Some were killed by destructive forces unleashed Moab. by God, such as pestilence, because of various sins. to root them out The verb ÌÓ‰ is usually THE END OF THE EXODUS GENERATION used in military contexts to describe the confusion (vv. 14–16) that God inflicts on Israel’s enemies (see 7:23; These verses mark the transition between the gen- Exod. 14:24). It means “to throw into chaos” and

14. generation of warriors Literally, to their children, who will actually conquer “people of battle.” Ironically, that name is the Promised Land.Ultimately, Israel’s quar- given to those who quarreled constantly with rels with God and with each other prove a God and with Moses in the wilderness—not greater obstacle than any external foe. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 993 DEUTERONOMY 2:16 ’ ·ÌÈ¯·„ ÌÈ¯·„

16When all the warriors among the people ‰ÓÁÏn‰ ÈL‡-Ïk¨©§¥¯©¦§¨¨² enz-¯L¹ ‡Î©£¤© È‰ÈÂ¸ ©§¦ 16 had died oﬀ, 17the L spoke to me, saying: ‰Â‰È ¯a„ÈÂ 17 Ò :ÌÚ‰ ·¯wÓ¤¨¨«©§©¥¬§¨− ¬ ˙eÓÏ¨−¦¤ 18 You are now passing through the territory of Ïe·b-˙‡ ÌBi‰ ¯·Ú¥¬©²¤§¬ Ÿ ‰z‡¸ ©¨ 18 :¯Ó‡ÏŸ ÈÏ‡ ¥©¬¥« Moab, through Ar. 19You will then be close to ÔBnÚ½ Èa ÏeÓµ§¥´© z·¯˜ÂÀ 19 :¯Ú-˙‡ ·‡BÓ¨−¤¨«§¨©§¨ the Ammonites; do not harass them or start a Ôz‡-‡Ï¤¥ Â Ÿ Èk Ìa ¯b˙z-Ï Ì¯ˆz-Ï‡‡Â ©§ª¥−§©¦§¨´¨®¦´« ﬁght with them. For I will not give any part of the land of the Ammonites to you as a posses- ËBÏ-È·Ï Èk¦¬¦§¥− ‰M¯È½ §ª¨ ÆEÏ ÔBnÚ-Èa ı¯‡Ó¤§¥©³§ ¸ ¥¤ sion; I have assigned it as a possession to the :‰M¯È ‰Èz˙§©¦¬¨§ª¨«

descendants of Lot.— ÌÈ‡Ù¯ ‡Â‰-Û‡ ·LÁz ÌÈ‡Ù¯-ı¯‡¤«¤§¨¦¬¥¨¥−©¦®§¨¦³ 20 20 It, too, is counted as Rephaim country. It Ì‰Ï e‡¯˜È¦§§¬¨¤− ÌÈnÚ‰Â½¦Ÿ §¨«© ÌÈÙÏ½ §¨¦ Æd·-e·LÈ¨«§¨ was formerly inhabited by Rephaim, whom ÌÈ˜Úk Ì¯Â ·¯Â ÏB„b ÌÚ©´¨¬§©²¨¨−¨£¨¦ :ÌÈnÊÓÊ¦« ©§ª the Ammonites call Zamzummim, 21a people ® 21 great and numerous and as tall as the e·LiÂ ÌL¯ÈiÂ©¦¨ª−©¥§¬ Ì‰ÈtÓ½ ¦§¥¤ Æ‰Â‰È Ì„ÈÓLiÂ©©§¦¥³§¨ Anakites. The L wiped them out, so that ÂNÚ½ È·Ï¦§¥´¥¨ Æ ‰NÚ ¯L‡k 22 :ÌzÁ˙©§¨«©£¤³¨¨ [the Ammonites] dispossessed them and -˙‡ „ÈÓL‰¦§¦³¤ ¯L¸ ‡ ¯ÈÚNa ÌÈ·Li‰§¦−§¥¦®£¤ Ÿ © 22 settled in their place, as He did for the de- ÌzÁ˙½ e·LiÂ©¥§´©§¨ ÆÌL¯ÈiÂ¨ª ¦« © Ì‰ÈtÓ½ ¦§¥¤ ÆÈ¯Á‰¦Ÿ © scendants of Esau who live in Seir, when He ÌÈ·Li‰§¦¬ Ÿ ÌÈeÚ‰Â :‰f‰ ÌBi‰ „Ú©−©¬©¤«§¨«©¦²© wiped out the Horites before them, so that 23 they dispossessed them and settled in their ÌÈ‡ˆi‰§¦´ Ÿ © Æ ÌÈ¯zÙk¦Ÿ ‰fÚ-„Ú ÌÈ¯ˆÁa©£¥¦−©©¨®©§ place, as is still the case. 23So, too, with the :ÌzÁ˙ e·LiÂ Ì„ÈÓL‰¦§¦ª−©¥§¬©§¨« ¯BzÙkÓ½ ¦©§ Avvim who dwelt in villages in the vicinity of Gaza: the Caphtorim, who came from Crete, wiped them out and settled in their place.—

is onomatopoetic for the humming sound made scendants) of Ammon (b’nei Ammon).” The Bible by a large crowd, such as an army in flight. It is refers to them and their land as “the children of also used of the roaring of the waters of chaos. Ammon” and “the land of the children of Am- Here it implies that God’s punishment of the re- mon,” and almost never speaks simply of “Am- bellious generation amounted to a divine war mon,” though it regularly speaks of “Moab.” This against it, in which Israel is treated as God nor- distinction accurately reflects the names these mally would treat Israel’s enemies. peoples used to refer to themselves. An Ammonite 16. all . . . had died off This verse links inscription speaks of the “king of the children of God’s orders in verses 17–19 and 24–25 to the Ammon,” and a Moabite inscription speaks of the death of the rebels. No sooner had the rebels died “king of Moab.” off than the Lord directed the Israelites to their 20. Zamzummim The name, used by the first victory and territorial possession. The pre- Ammonites, seems to be an imitation of their ceding 38 years had been a deviation from God’s speech. It means, roughly, “the Buzz-buzzers,” i.e., original plan, to which He now returns. “the people whose speech sounds like buzzing.” BYPASSING AMMONITES, ATTACKING 23. This second note digresses from the con- AMORITES text of Transjordan to deal with the inhabitants (vv. 17–30) of Philistia, near Gaza. The territory of the Ammonites was centered Avvim Mentioned again in Josh. 13:3 as liv- around the capital city Rabbah (modern Am- ing near Philistia, they are not known from else- man), some 20 miles east of the Jordan. It was where. They lived in unwalled villages, which sug- separated from the Jordan by Sihon’s territory. gests they may have been herders like the Ishma- Excavations in Amman have unearthed remains elites and the Kedarites, who also lived in such of this period, the Late Bronze Age. villages (see Gen. 25:16; Isa. 42:11). 19. Ammonites Literally, “the children (de- Caphtorim Presumably Philistines, who are Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly DEUTERONOMY 2:24 ’ ·ÌÈ¯·„ ÌÈ¯·„ 994

24Up! Set out across the wadi Arnon! See, I give ‰‡¯§¥´ ¼ Ô¯‡Ÿ ÏÁ-˙‡¤©´©©§ » e¯·ÚÂ§¦§ eÚqÀ eÓe˜´§ 24 into your power Sihon the Amorite, king of ÔBaLÁ-CÏÓ¤«¤¤§¯ ÔÁÈÒ-˙‡Ÿ ¸ E„È·§¨§¤¦ Â Èz˙¨©´¦ Heshbon, and his land. Begin the occupation: Ba ¯b˙‰Â L¯ ÏÁ‰ Bˆ¯‡-˙‡Â È¯Ó‡‰¦²§¤©§−¨¥´¨®§¦§¨¬− Ÿ ¨«¡ engage him in battle. 25This day I begin to put ÆEcÁt ˙z¥³©§§ Æ ÏÁ‡¨¥ ‰f‰À ÌBi‰ 25 :‰ÓÁÏÓ¦§¨¨«©´©¤ the dread and fear of you upon the peoples -Ïk ˙Áz©−©¨ ÌÈnÚ‰½ ¨«©¦ Æ Èt-ÏÚ©§¥ E˙‡¯ÈÂ½ §¦§¨´§ everywhere under heaven, so that they shall tremble and quake because of you whenever eÏÁÂ eÊ‚¯Â§¨§¬§¨− EÚÓL½ ¦§£ ÆÔeÚÓLÈ ¯L‡ ÌÈÓM‰©¨¨®¦£¤³¦§§ they hear you mentioned. :EÈtÓ¦¨¤« 26 Then I sent messengers from the wilderness -Ï‡¤ ˙BÓ„˜½ ¯a„nÓ¦¦§©´§¥ ÆÌÈÎ‡ÏÓ ÁÏL‡Â¨¤§©³©§¨¦ 26 of Kedemoth to King Sihon of Heshbon with :¯Ó‡ÏŸ ÌBÏL È¯·c ÔBaLÁ CÏÓ ÔBÁÈÒ¦−¤´¤¤§®¦§¥¬¨−¥« an offer of peace, as follows, 27“Let me pass ‡ÏŸ CÏ‡ C¯ca C¯ca©¤¬¤©¤−¤¥¥®¬ Eˆ¯‡·½ ‰¯aÚ‡¤§§¨´§©§¤ through your country. I will keep strictly to the 27 highway, turning off neither to the right nor to ÛÒka ÏÎ‡¤©¤³¤ Ÿ ´ 28 :*ÏÂ‡ÓNeŸ ÔÈÓÈ ¯eÒ‡¨−¨¦¬§« the left. 28What food I eat you will supply for ÈÏ-Ôzz ÛÒka ÌÈÓe ÈzÏÎ‡Â§¦©²¦©¤¬¤¦¤¦− ½ §¨© Æ È¯aLz¦ Æ ©§¦¥ money, and what water I drink you will furnish ¸ ‡k¯L 29 :ÈÏ‚¯· ‰¯aÚ‡ ˜¯ È˙È˙LÂ§¨¦®¦©−¤§§¨¬§©§¨«©£¤ 29 for money; just let me pass through— as the ¯ÈÚNa½ §¥¦ Æ ÌÈ·Li‰§¦ Ÿ ©« ÂNÚÀ Èa§¥´¥¨ ÈÏ-eNÚ¹ ¨«¦ descendants of Esau who dwell in Seir did for Æ¯·Ú‡-¯LŸ ‡ „Ú ¯Úa ÌÈ·Li‰§¦−§¨®©³£¤«¤«¡ Ÿ © ÌÈ·‡Bn‰Â½ §©´¨¦ me, and the Moabites who dwell in Ar—that I may cross the Jordan into the land that the L eÈ‰Ï¥− Ÿ ‡ ‰Â‰È-¯L‡ ı¯‡‰-Ï¤£¤§¨¬¡ ¾ ‡¤¨¨ Ôc¯i‰-˙‡½ ¤©©§¥ our God is giving us.” :eÏ Ô˙¥¬¨« Ÿ 30 But King Sihon of Heshbon refused to let e¯·Ú‰©£¦¥− ÔBaLÁ½ CÏÓ¤´¤¤§ Æ ÔÁÈÒŸ ¦ ‰·‡À ¨¨ ‡ÏÂŸ §´ 30  ff us pass through, because the L had sti ened BÁe¯-˙‡À ¤ EÈ‰Ï¤¹Ÿ ‡¡ ‰Â‰È¸ §¨ Á ‰L˜‰-Èk¦§¨ ¦« Ba® his will and hardened his heart in order to de- ÌBik E„È· Bzz ÔÚÓÏ§©²©¦¬§¨§−©¬ B··Ï-˙‡½ ¤§¨ Æ ın‡Â§¦¥ liver him into your power—as is now the case. 31And the L said to me: See, I begin by plac- ‰‡¯À §¥ ÈÏ½‡¥© Æ ‰Â‰È ¯Ó‡iÂ¤§¨ Ÿ ©³ 31 Ò :‰f‰©¤« È˘˘

'Â ‡ÏÓ v. 27. said to have come from Caphtor (Gen. 10:14; or a proposal of a nonaggression pact. The essence Amos 9:7; Jer. 47:4), in the area of the Aegean of Moses’ message is his request for the peaceful Sea—either Crete and the surrounding islands, or use of a corridor through Sihon’s territory under on the coast of Asia Minor, or both. the terms stated in verses 27–28. 24–25. These verses resume the instructions 30. stiﬀened his will and hardened his heart of verses 18–19. The victory over Sihon would Although the Bible presupposes that God nor- cause other peoples to fear the Israelites, as had mally enables men and women to exercise free happened earlier when they crossed the sea (Exod. will, it records cases in which He punishes evil- 15:14–16). This was to demoralize potential en- doers by causing them to act in a sinful or reckless emies. way that will lead to their downfall. The best Sihon He is not mentioned outside of the known instance is that of Pharaoh in Exod. 7:3–5, Bible. 10:1–2. 26. wilderness of Kedemoth Probably near VICTORY OVER SIHON the city of Kedemoth in the former Moabite part (2:31–3:1) of Sihon’s territory. If so, the Israelites had already This Israelite victory is described only sche- crossed the Arnon and entered Sihon’s territory matically, as is the victory over Og (below). Here when the messengers were sent. the two battles function as overall models of how oﬀer of peace Literally, “words of peace.” Israel should conduct itself in war, and of what This is either a statement of friendly intentions they can expect when they do so.

ing Sihon and his land at your disposal. Begin Bˆ¯‡-˙‡Â§¤©§® ÔÁÈÒ-˙‡Ÿ ¤¦− EÈÙÏ½ ˙z¥´§¨¤ ÆÈ˙lÁ‰¦ Ÿ Æ ©«¦ the occupation; take possession of his land. :Bˆ¯‡-˙‡ ˙L¯Ï¨¤−¤¤©§« L¯½ ÏÁ‰¨¥´¨ 32 ﬁ Sihon with all his men took the eld against BnÚ-ÏÎÂ ‡e‰¯§¨©² e˙‡¯˜Ï¹ ¦§¨¥ ÔÁÈÒŸ ¸ ¦ Á ‡ˆiÂ©¥¥ 32 us at Jahaz, 33and the L our God delivered eÈ‰Ï¥− Ÿ ‡ ‰Â‰È e‰ziÂ 33 :‰ˆ‰È ‰ÓÁÏnÏ©¦§¨¨−¨«§¨©«¦§¥²§¨¬¡ him to us and we defeated him and his sons and -˙‡Â ÂÈa -Ïk-˙‡Â ÂÈa Â·-˙‡Â B˙‡²§¤¨¨−§¤¨ Ÿ CpÂ eÈÙÏ§¨¥®©© all his men. 34At that time we captured all his ¬ towns, and we doomed every town—men, ‡Â‰‰½ ˙Úa¨¥´©¦ ÆÂÈ¯Ú-Ïk-˙‡¤¨¨¨ „kÏpÂŸ 34 :BnÚ©«©¦§³ women, and children—leaving no survivor. Ûh‰Â ÌÈLp‰Â§©¨¦−§©¨® Ì˙Ó½ ¯ÈÚ-Ïk-˙‡¤¨¦´§¦ ÆÌ¯ÁpÂ©«©£¥ 35 We retained as booty only the cattle and the eÊÊa ‰Ó‰a‰ ˜¯©¬©§¥¨−¨©´§ 35 :„È¯N¦« e¯‡L‰¦§©−§¨ ‡ÏŸ ¬ spoil of the cities that we captured. 36From ¯Ú¯ÚÓ¥¿ Ÿ 36 :e„ÎÏ ¯L‡ ÌÈ¯Ú‰ ÏÏLe eÏ¨®§©¬¤¨¦−£¤¬¨¨«§¥«£ Aroer on the edge of the Arnon valley, including ¯L‡£¤³ ¯ÈÚ‰Â¸ §¨¦ Ô¯‡Ÿ¹ ÏÁ-˙ÙN-ÏÚ©©§ ¸ ©§©© Á ¯L‡£¤ the town in the valley itself, to Gilead, not a city was too mighty for us; the L our God de- ¯L‡£¤¬ ‰È¯˜½ ¦§¨ Æ‰˙È‰¨«§¨ ‡ÏŸ ³ „ÚÏb‰-„ÚÂ½ §©©¦§¨ ÆÏÁpa© Æ ©© livered everything to us. 37But you did not eÈ‰Ï¥− Ÿ ‡ ‰Â‰È Ô˙¨©²§¨¬¡ Ïk‰-˙‡Ÿ ¾ epnÓ ‰·‚N¨§¨−¦¤®¤©

encroach upon the land of the Ammonites, ‡ÏŸ ÔBnÚ-Èa ı¯‡-Ï‡ ˜¯ 37 :eÈÙÏ§¨¥«©²¤¤¬¤§¥©−´ all along the wadi Jabbok and the towns of the ÏÎÂŸ §¬ ¯‰‰½ È¯ÚÂ§¨¥´¨¨ Æ ˜aÈŸ ÏÁ©³©© „È-Ïkº z·¯˜¨¨®§¨¨© hill country, just as the L our God had :eÈ‰Ï¥« Ÿ ‡ ‰Â‰È ‰eˆ-¯L‡£¤¦¨−§¨¬¡ commanded.

3 Á‚BÚ ‡ˆiÂ ÔLa‰ C¯c ÏÚpÂ©¤−¤©¨¨®©¥¥´ ½ ÔÙpÂ©¥´¤©© â We made our way up the road toward Ba- shan, and King Og of Bashan with all his men BnÚ-ÏÎÂ ‡e‰¯§¨©² e˙‡¯˜Ï¹ ¦§¨¥ ÔLa‰-CÏÓ¸ ¤«¤©¨¨ ﬁ 2  took the eld against us at Edrei. But the L ÆÈÏ‡ ‰Â‰È ¯Ó‡iÂ¤§¨³¥© Ÿ¸ 2 :ÈÚ¯„‡ ‰ÓÁÏnÏ©¦§¨¨−¤§¤«¦© said to me: Do not fear him, for I am delivering B˙‡² Ÿ Èz˙¨©¯¦ E„È·º Èk¦´§¨§ B˙‡½ Ÿ ‡¯Èz-Ï‡©¦¨´ him and all his men and his country into your Bl½ ˙ÈNÚÂ Bˆ¯‡-˙‡Â BnÚ-Ïk-˙‡Â§¤¨©−§¤©§®§¨¦´¨ power, and you will do to him as you did to Sihon king of the Amorites, who lived in ¯L‡£¤¬ È¯Ó‡‰½¦Ÿ CÏÓ¤´¤¨«¡ ÆÔÁÈÒÏŸ ˙ÈNÚ¨§¦ À ¯L‡k©£¤´¨¦ Heshbon. :ÔBaLÁa ·LBÈ¥−§¤§«

32. took the field That is, went to war, un- not a city was too mighty for us A rejoinder like Edom, which made a show of force and was to the previous generation’s fears in 1:28. not challenged by Israel (Num. 20:20). 37. The territory of the Ammonites was a 33. the Lord . . . delivered him to us Exactly narrow strip abutting the northeastern corner of as He had promised (vv. 24,31). This is an im- Sihon’s territory. It was spread along the eastern plicit rejoinder to the previous generation’s Jabbok (which flows northward in an arc from doubt that God would fulfill His promises (see near Amman) and extended eastward toward the 1:27). wilderness. The Israelites obeyed God’s com- 34–35. The population of Sihon’s territory mand and did not encroach upon it. The was killed in accordance with the provisions for wadi/river Jabbok today is known as the Zerka cities in the Promised Land (20:16–17). The same (called Wadi Amman near Amman). is done in Og’s territory in 3:6. These instances, 3:1. From Sihon’s territory, the Israelites too, may reflect a view that northern Transjordan headed north to the Amorite kingdom of Og, was part of the Land. ruler of Bashan. 36. Gilead The hill country extending east- Og The name does not appear in sources out- ward from the Jordan 25 to 30 miles (40–50 km). side the Bible, but similar names are found in texts It was divided into northern and southern sec- of the Late Bronze Age from the Canaanite city tions by the western leg of the Jabbok River. of Ugarit in northwest Syria. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly DEUTERONOMY 3:3 ’ ‚ÌÈ¯·„ ÌÈ¯·„ 996

3So the L our God also delivered into our ‚BÚ-˙‡ Ìb©²¤¬ e„ÈaÀ §¨¥ eÈ‰Ï¥¹Ÿ ‡¡ ‰Â‰È¸ §¨ Á ÔziÂ©¦¥ 3 power King Og of Bashan, with all his men, and -„Ú© e‰kpÂ¾ BnÚ-Ïk-˙‡Â ÔLa‰-CÏÓ¤«¤©¨¨−§¤¨©®©©¥ we dealt them such a blow that no survivor was -˙‡¤ „kÏpÂŸ ©¦§³ 4 :„È¯N¦« BÏ-¯È‡L‰−¨ ¦« ÈzÏa¦§¦¬¦§ 4 left. At that time we captured all his towns; ‰È¯˜½ ¦§¨ Æ ‰˙È‰¨«§¨ ‡ÏŸ ³ ‡Â‰‰½ ˙Úa¨¥´©¦ Æ ÂÈ¯Ú-Ïk¨¨¨ there was not a town that we did not take from -Ïk¨ Æ¯ÈÚ ÌÈML Ìz‡Ó eÁ˜Ï-‡Ï¨©−§¥«¦¨®¦¦¬¦ Ÿ ¯L‡£¤¬ them: sixty towns, the whole district of Argob, the kingdom of Og in Bashan—5all those towns -Ïk 5 :ÔLaa ‚BÚ ˙ÎÏÓÓ©§¤¬¤−©¨¨«¨ ·b¯‡Ÿ½ Ï·Á¤´¤©§ were fortiﬁed with high walls, gates, and bars— ÌÈ˙Ïc ‰‰·‚¨−§¨©´¦ Ÿ ‰ÓBÁ¨¬§ ˙¯ˆaŸ ÌÈ¯Ú ‰l¤¨¦¯§ª² ‡¥¹ apart from a great number of unwalled towns. :„‡ÓŸ ‰a¯‰ ÈÊ¯t‰ È¯ÚÓ „·Ï ÁÈ¯·e§¦®©§©²¥¨¥¬©§¨¦−©§¥¬§« 6We doomed them as we had done in the case CÏÓ¤´¤ ÔÁÈÒÏŸ §¦− eÈNÚ½ ¯L‡k©£¤´¨¦ Ì˙B‡½ Ì¯ÁpÂ©©£¥´¨ 6 of King Sihon of Heshbon; we doomed every ÌÈLp‰©¨¦− Ì˙Ó½ ¯ÈÚ-Ïk¨¦´§¦ Æ Ì¯Á‰ ÔBaLÁ¤§®©£¥ town—men, women, and children—7and retained as booty all the cattle and the spoil of the eBfa ÌÈ¯Ú‰ ÏÏLe ‰Ó‰a‰-ÏÎÂ 7 :Ûh‰Â§©¨«§¨©§¥¨²§©¬¤¨¦−©¬ towns. :eÏ¨« 8 Thus we seized, at that time, from the two ÆÈL§¥ „iÓÀ ı¯‡‰-˙‡¤¦© ½ ¤¨¨ Æ ‡Â‰‰ ˙Úa¨¥³©¦ ÁwpÂº ©¦© 8 Amorite kings, the country beyond the Jordan, ÏÁpÓ Ôc¯i‰ ¯·Úa ¯L‡£¤−§¥´¤©©§¥®¦©¬© È¯Ó‡‰½¦Ÿ ÈÎÏÓ©§¥´¨¡ from the wadi Arnon to Mount Hermon— e‡¯˜È ÌÈ„Èˆ¦²¦§§¬ Ÿ :ÔBÓ¯Á ¯‰-„Ú©©¬¤§«¦ Ô¯‡Ÿ ©§− 9Sidonians called Hermon Sirion, and the Amo- 9 rites call it Senir—10all the towns of the Table- :¯ÈN¦« BÏ-e‡¯˜È¦§§−§ È¯Ó‡‰Â½¦Ÿ §¨´¡ ÔÈ¯NŸ ÔBÓ¯ÁÏ§¤§−¦§® land and the whole of Gilead and Bashan as far -ÏÎÂ§¨ Æ „ÚÏb‰-ÏÎÂ§¨©¦§¨ ¯LÈn‰Ÿ À È¯Ú¨¥´©¦ | ÏkŸ ´ 10 as Salcah and Edrei, the towns of Og’s kingdom ˙ÎÏÓÓ È¯Ú ÈÚ¯„‡Â ‰ÎÏÒ-„Ú©©§¨−§¤§¤®¦¨¥²©§¤¬¤ ÔLa‰½ ©¨¨ in Bashan. 11Only King Og of Bashan was left ÔLa‰À CÏÓ¤´¤©¨¨ ‚BÚ-˜¯º Èk 11 :ÔLaa ‚BÚ−©¨¨«¦´© of the remaining Rephaim. His bedstead, an N¯Ú¤´¤ ÆBN¯Ú ‰p‰¦¥³©§ ¼ÌÈ‡Ù¯‰ ¯˙iÓ¦¤´¤¨§¨¦ »¯‡L¦§© iron bedstead, is now in Rabbah of the Ammon- *

"‰‰Â" ÔÈÚËÓÂ ÔÈ¯È·Ò v. 11.

VICTORY OVER OG (3:2–26a) Moab by Sihon, stretching eastward from the Dead Sea to the desert and from the Arnon north The defeat of Og followed that of Sihon. Moses to Gilead. then allotted their territories to the tribes of Reu- the whole of Gilead North and south of the ben and Gad and half the tribe of Manasseh. En- Jabbok. couraged by these victories, Moses pleaded with Salcah and Edrei Two towns on the south- God that he be allowed to enter the Promised ern boundary of Bashan: Salcah on the east and Land. Edrei on the west. 4. sixty Probably a round number. Bashan 11. The parenthetic comment about Og could have many cities because of the region’s fer- demonstrates that even the giants feared by the tility. previous generation could not prevent God from 5. gates, and bars The city gates had two- granting Israel victory. leaf doors (double doors, d’latayim) held closed Only Og . . . was left The Moabites and the by a bar running along their inner sides. Ammonites had wiped out the others (see 2:10–11, 8. Mount Hermon The southern section of 20–22). According to Gen. 14:5, Rephaim were the Anti-Lebanon range, running northeast from living in one of Og’s capitals, Ashtaroth, as early above the Huleh Valley. Today it is part of the as the time of Abraham. border between Lebanon and Syria. an iron bedstead This may mean that Og’s 9. Sidonians The people of the Phoenician bed was ornamented with iron. In the Late Bronze city Sidon. Here, as frequently, the term probably Age, when iron was still uncommon, it was some- refers to the Phoenicians in general. times used for ceremonial objects, jewelry, and 10. Tableland The plateau taken from decoration. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 997 DEUTERONOMY 3:12 ’ ‚ÌÈ¯·„ ÌÈ¯·„

ites; it is nine cubits long and four cubits wide, ÚLz ÔBnÚ Èa ˙a¯a§©©−§¥´©®¥¯© ‡Â‰¦½ *‰Ï‰Ÿ £´ ÏÊ¯a½ ©§¤ by the standard cubit! daÁ¯ ˙Bn‡ Úa¯‡Â§©§©¬©²¨§¨− dk¯‡À ˙Bn‡©´¨§¨ 12And this is the land which we apportioned :LÈ‡-˙n‡a¦« §©© at that time: The part from Aroer along the wadi ‡Â‰‰ ˙Úa eL¯È¨©−§¨¥´©¦® ˙‡f‰Ÿ ı¯‡‰-˙‡Â§¤¨¨¯¤©² 12 Arnon, with part of the hill country of Gilead -¯‰ ÈˆÁÂ©£¦³©« Ô¯‡ŸÀ ÏÁ-ÏÚ-¯L‡£¤©©´©©§ ¯Ú¯ÚÓº¥ Ÿ ¥£ and its towns, I assigned to the Reubenites and the Gadites. 13The rest of Gilead, and all of Ba- :È„bÏÂ¦« È·e‡¯Ï Èz˙¦¨«¥¦−§©¨ ¾ ¨© ÂÈ¯ÚÂ½ §¨¨ Æ „ÚÏb‰©¦§¨ shan under Og’s rule—the whole Argob district, ‚BÚ½ ˙ÎÏÓÓ©§¤´¤ Æ ÔLa‰-ÏÎÂ „ÚÏb‰ ¯˙ÈÂ¤©¦§¨³§¨©¨¨ ¸ §¤ 13 all that part of Bashan which is called Rephaim Ï·Á¤³¤ ÏkŸ ‰MÓ‰ Ë·L ÈˆÁÏ Èz˙¦©£¦−¥´¤©«§©¤®´ ¾ ¨© country—I assigned to the half-tribe of Manas- ı¯‡ ‡¯wÈ ‡e‰‰©¬¦¨¥−¤¬¤ ÔLa‰-ÏÎÏ½ §¨©¨¨ Æ ·b¯‡‰Ÿ ¨«©§ seh. 14Jair son of Manasseh received the whole -Ïk-˙‡¤¨ ÆÁ˜Ï¨© ‰MÓÀ -Ôa ¯È‡È¨¦´¤§©¤ :ÌÈ‡Ù¯¦« §¨ Argob district (that is, Bashan) as far as the 14 boundary of the Geshurites and the Maacath- È˙ÎÚn‰Â È¯eLb‰ Ïe·b-„Ú©§¬©§¦−§©©«£¨¦® ·b¯‡Ÿ½ Ï·Á¤´¤©§ ites, and named it after himself: Havvoth-jair ˙eÁŸ ©´ Æ ÔLa‰-˙‡ BÓL-ÏÚ©§³¤©¨¨ Ì˙‡¨¸ Ÿ Á ‡¯˜iÂ©¦§¨ 15 —as is still the case. To Machir I assigned Gil- Èz˙ ¯ÈÎÓÏe 15 :‰f‰ ÌBi‰ „Ú©−©¬©¤«§¨¦−¨©¬¦ ¯È‡È½ ¨¦ ÈÚÈ·˘ ead. 16And to the Reubenites and the Gadites Èz˙¨©³¦ È„bÏÂ¹ §©¨¦ È·e‡¯ÏÂ¸ 16 :„ÚÏb‰-˙‡¤©¦§¨«§¨¥¦ I assigned the part from Gilead down to the wadi ÏÁp‰ CBz¬©©−© Ô¯‡Ÿ½ ÏÁ-„ÚÂ§©©´©©§ Æ „ÚÏb‰-ÔÓ¦©¦§¨ Arnon, the middle of the wadi being the boundary, and up to the wadi Jabbok, the boundary :ÔBnÚ Èa Ïe·b ÏÁp‰©§−§¥¬©« ½ ©© ˜aÈŸ ©´ Æ„ÚÂ Ï·‚e§ª®§© of the Ammonites. ÌÈ¨³ „ÚÂ¸ ˙¯pkÓ¤§© À Ï·‚e Ôc¯i‰Â ‰·¯Ú‰Â§¨«£¨¨−§©©§¥´§ª®¦¦¤ 17 17[We also seized] the Arabah, from the foot ‰bÒt‰©¦§¨− ˙cLŸ ‡ ˙Áz ÁÏn‰©©²©©§¬ ½ ÌÈ¨´©¤ Æ‰·¯Ú‰¨«£¨¨ of the slopes of Pisgah on the east, to the edge :‰Á¯ÊÓ¦§¨«¨ of the Jordan, and from Chinnereth down to

the sea of the Arabah, the Dead Sea. '‡ ÌÂ˜Ó· '‰ v. 11.

Rabbah Present-day Amman, Jordan. 15. Machir That is, the descendants of nine cubits long and four cubits wide Ap- Machir, as stated in Num. 32:39. As a grandson proximately 13½ by 6 feet. The dimensions of of Joseph, Machir himself could not have been Og’s bed are naturally larger than Og himself, but alive at this time. they indicate how enormous he must have been. Gilead Its northern part (see v. 13). standard cubit Hebrew: amah; literally, “fore- 16. Gilead Its southern part (see v. 12). arm.” The basic standard of measurement in the wadi Jabbok The eastern Jabbok, which ancient world. Roughly the length of a forearm, ﬂows northward, formed the eastern boundary of it was standardized at about 18 inches. the Reubenite–Gadite territory. 17. Pisgah This mountain, or mountain APPORTIONMENT OF CONQUERED chain, is the southeastern boundary of the ‘Arabah LANDS (vv.12–17) (here meaning the Jordan Valley, as in 1:7). Pis- After summarizing the territory conquered, Mo- gah overlooks the northeast corner of the Dead ses describes its apportionment. Numbers 32 ex- Sea and the southeastern end of the Jordan Valley. plains why these territories were given to the tribes Chinnereth The Sea of Kinneret, present- of Reuben, Gad, and half of Manasseh. The day Lake Tiberias. half-tribe of Manasseh consists of two groups, Dead Sea Literally, “Salt Sea.” So called be- represented by Jair and Machir. cause of its exceptionally high mineral content, 14. received Hebrew: Á˜Ï; literally, “cap- which makes it unable to support life. The earliest tured,” or “seized,” which is how this verb is trans- known explanation of the translation “Dead Sea” lated in verses 4 and 8. connects it to the stillness of the waters. Geshurites . . . Maacathites Peoples of small states in the Golan Heights: Geshur, east of Lake Tiberias; Maaca, farther north. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly DEUTERONOMY 3:18 ’ ‚ÌÈ¯·„ ÌÈ¯·„ 998

18At that time I charged you, saying, “The ‰Â‰È§¨´ ¯Ó‡ÏŸ ‡Â‰‰ ˙Úa¨¥¬©¦−¥® ÌÎ˙‡½ Âˆ‡Â¨£©´¤§¤ 18 L your God has given you this country to Æ˙‡f‰Ÿ ı¯‡‰-˙‡¤¨¨³¤© ÌÎÏ¹ ¨¤ Ô˙¸ ¨© ÌÎÈ‰ÏÀ ¥¤ Ÿ ‡¡ possess. You must go as shock-troops, warriors ÌÎÈÁ‡ ÈÙÏ¦§¥²£¥¤¬ e¯·ÚzÀ ÌÈˆeÏÁ£¦´©«©§ dzL¯Ï½ §¦§¨ all, at the head of your Israelite kinsmen. 19Only ÌÎÈL ˜¯©§¥¤´ Â19 :ÏÈÁ-Èa-Ïk Ï‡¯NÈ-Èa§¥«¦§¨¥−¨§¥¨«¦ your wives, children, and livestock—I know ÌÎÏ ·¯ ‰˜Ó¦§¤¬©−¨¤® -Èk¦« ÈzÚ„È§¦ ¾ ¨© ¼ÌÎ˜Óe¦§¥¤ »ÌÎtËÂ§©§¤ that you have much livestock—shall be left in the towns I have assigned to you, 20until the „Ú©Â20 :ÌÎÏ Èz˙ ¯L‡£¤¬¨©−¦¨¤« ÌÎÈ¯Úa½ §¨´¥¤ Æ e·LÈ¥«§ ¯ÈËÙÓ L has granted your kinsmen a haven such eL¯ÈÂ§¨§´ ¼ ÌÎk¨¤ » ÌÎÈÁ‡Ï | ‰Â‰È ÁÈÈ-¯L©§¨¬©«£¥¤ ¸ ‡£¤¨¦ as you have, and they too have taken possession ÌÎÈ‰Ï¥¤² Ÿ ‡ ‰Â‰È§¨¯¡ ¯L¸ ‡ ı¯‡‰-˙‡¤£¤ ¾ ¤¨¨ Ì‰-Ì‚½ ©¥  of the land that the L your God is assign- LÈ‡µ¦ Ìz·LÂÀ Ôc¯i‰ ¯·Úa Ì‰Ï Ô˙¥¬¨¤−§¥´¤©©§¥®§©§¤ Ÿ ing them, beyond the Jordan. Then you may re- :ÌÎÏ Èz˙ ¯L‡£¤¬¨©−¦¨¤« B˙M¯ÈÏ½ ª¨ ¦« turn each to the homestead that I have assigned to him.” ¯Ó‡ÏŸ ‡Â‰‰ ˙Úa È˙Èeˆ¦¨¥¬©¦−¥® ½ ÚeLB‰È-˙‡Â§¤§´©¦¥ 21 21I also charged Joshua at that time, saying, ‰Â‰È§¨³ ‰NÚ¹ ¨¨ ¯L¸ ‡-Ïk¨£¤ Á ˙‡¥ ˙‡¯‰Ÿ À Ÿ EÈÈÚ¥¤´¨ “You have seen with your own eyes all that the ‰NÚÈ-Ôk ‰l¤¥«©£¤³ ‡‰½ ÌÈÎÏn‰©§¨¦´¨¥ ÆÈLÏ¦§¥ ÆÌÎÈ‰Ï¥¤ Ÿ ‡¡  L your God has done to these two kings; ¯·Ú¥¬ Ÿ ‰z‡ ¯L‡£¤¬©¨− ˙BÎÏÓn‰-ÏÎÏ½ §¨©©§¨ Æ ‰Â‰È§¨ so shall the L do to all the kingdoms into ÌÎÈ‰Ï½ ¥¤ Ÿ ‡ ‰Â‰È Èk Ìe‡¯Èz¨®µ¦§¨´¡« ¦« ‡ÏŸ :‰nL¨«¨− which you shall cross over. 22Do not fear them, 22 for it is the L your God who will battle Ò :ÌÎÏ ÌÁÏp‰ ‡e‰−©¦§¨¬¨¤« for you.”

18–20. Moses repeats the condition under brew, “your eyes” appears ﬁrst for emphasis: “It which he permitted the two and a half tribes to is your own eyes that saw”—you have no grounds settle in Transjordan (Num. 32:16–18). for doubt, because you saw personally. 21. at that time Some time after the victo- kingdoms Canaan in the Late Bronze Age ries, but not necessarily after the apportioning of was not a nation-state but a land of separate city- the land to the two and a half tribes. states ruled by kings. You have seen with your own eyes In He-

(Recite on the 3rd Shabbat after the 17th of Tam- The people’s fate hangs on their decision to follow fi muz, called Shabbat Hazon—· named after the rst God’s instruction of social justice. This is the core word of this haftarah. This occasion coincides with of divine concern. the reading of D’varim.) The third speech (vv. 21–27) continues the themes of the second one but is distinct in genre In this passage that opens the Book of Isaiah, the and theological emphasis. Like its predecessor, it prophet censures all levels of society for iniquity, emphasizes the injustice that fills the city. This infidelity to God, and false reliance on ritual sac- speech, however, is a lament bewailing the desti- rifices. Judah and Jerusalem shall be laid waste; tution of fair Zion and the coming doom. Still, only those who repent will be saved. the concluding verse of the haftarah is a teaching Isaiah’s prophetic career spanned the reigns of of less finality and more hope. several Judean kings during the last half of the 8th century b.c.e. In those decisive times, Assyrian RELATION OF THE HAFTARAH and Aramean foes repeatedly threatened Zion and TO THE CALENDAR its leaders. Jerusalem, however, was miraculously saved in 701 b.c.e., and Isaiah’s forecast of im- This passage is a special reading for the Shabbat minent doom did not come to pass. (The city fell immediately preceding the fast of Tish•ah b’Av to the Babylonians a century later, in 587–586 (and thus is not linked to the parashah). This haf- b.c.e.) tarah’s content anticipates that of Lamentations, Three separate pronouncements of doom and which is recited on Tish•ah b’Av; both readings disaster make up this haftarah. Viewed as a whole, depict the devastation and desolation of Judea the three speeches present the inverse of what a and Zion. Beyond this thematic link is a striking society should value: the betrayal of covenantal verbal correspondence. In his lament, Isaiah cries, loyalty, the perversion of ritual, and the blindness “Alas (eikha), she has become a harlot, / The faith- of moral vision. The first of these speeches (1:2–9) ful city” (1:21). This verse eerily foreshadows the is the most bleak. Totally negative, it charges the opening words of Lamentations: “Alas (eikha)! / people with rebellion against God. Lonely sits the city / Once great with people! / The second speech (vv. 10–20) is linked to the She that was great among nations / Is become like first through language but differs in content. a widow” (1:1). Traditionally, most or all of this Rather than pronounce irrevocable doom, it pro- haftarah is chanted with the elegiac trope used in vides corrective counsel as a divine “instruction.” the recitation of Lamentations on Tish•ah b’Av.

‰ÈÚ˘È third haftarah of admonition ₍d’varim₎

½ ½ Æ

1ISAIAH ‰ÊÁ ¯L‡£¤´¨¨ ıBÓ‡-Ô· e‰ÈÚLÈ§©«§¨´¤¨ ÔBÊÁ£ à The prophecies of Isaiah son of Amoz, who prophesied concerning Judah and Jerusalem in Ì˙BÈ e‰ifÚª¦¨¯¨² ÈÓÈa¸ ÌÏLe¯ÈÂ ‰„e‰È-ÏÚ©§¨−¦¨¨®¦¦¥ the reigns of Uzziah, Jotham, Ahaz, and Hez- :‰„e‰È ÈÎÏÓ e‰i˜ÊÁÈ ÊÁ‡¨¨¬§¦§¦¨−©§¥¬§¨« ekiah, kings of Judah.

ı¯‡¤ ½ ÈÈÊ‡‰Â§©£¦´¦¤ ÆÌÈÓL¦ Æ eÚÓL¦§³¨© 2 2Hear, O heavens, and give ear, O earth, ¯ac ‰Â‰È Èk¦¬§¨−¦¥® For the L has spoken: “I reared children and brought them up— ÈzÓÓB¯Â§¦ ½ ÈzÏcb¦©´§¦§© ÆÌÈa¨¦ And they have rebelled against Me! :È·¦« eÚLt Ì‰Â§¥−¨¬§ 3An ox knows its owner, e‰˜¥½Ÿ Æ¯BL Ú„È¨©¬ 3 An ass its master’s crib: ÂÈÏÚa Òe·‡ ¯BÓÁÂ©£−¥´§¨¨® Israel does not know, Ú„È½ ¨© ‡ÏŸ ´ ÆÏ‡¯NÈ¦§¨¥ My people takes no thought.” :ÔBa˙‰¦§¨« ‡ÏŸ ÈnÚ©¦−¬

4Ah, sinful nation! ‡ËÁ¥À Ÿ ÈBb | ÈB‰´´ 4 People laden with iniquity! ÔÂÚŸ½ „·k ÌÚµ©¤´¤¨ Brood of evildoers! ÌÈÚ¯Ó½ Ú¯Ê¤´©§¥¦ Depraved children! ÌÈ˙ÈÁLÓ ÌÈa¨¦−©§¦¦® They have forsaken the L, Spurned the Holy One of Israel, ‰Â‰È-˙‡À e·ÊÚ¨§´¤§¨ Turned their backs [on Him]. Ï‡¯NÈ LB„˜-˙‡ eˆ‡£²¤§¬¦§¨¥− ¦« :¯BÁ‡¨« e¯ÊŸ ¨¬ 5Why do you seek further beatings, ﬀ That you continue to o end? „BÚ ek˙ ‰Ó ÏÚ©´¤¬ª²− 5 Every head is ailing, ‰¯Ò eÙÈÒBz¦´¨¨® And every heart is sick. ½ ¨¢¦ L‡¯-ÏkÈÏÁÏ Ÿ ¨´ 6 From head to foot :Èec ··Ï-ÏÎÂ§¨¥¨−©¨« No spot is sound: ÆL‡¯-„ÚÂŸ Ï‚¯-ÛkÓ¦©¤³¤§© 6 All bruises, and welts, Ÿ ½ Ba-ÔÈ‡Ì˙Ó ¥«´§ And festering sores— ‰¯eaÁÂ Úˆt¤¬©§©¨− ‰i¯Ë ‰kÓe©¨´§¦¨®

Isaiah 1:1. in the reigns of Uzziah, Jotham, pects is largely a matter of rhetoric (see Micah Ahaz, and Hezekiah The reigns of these kings 6:1–2). extended from 785 to 698 b.c.e. 4. Ah Hebrew: hoy, a cry of woe (Radak). It 2. Hear, O heavens . . . / For the Lord has is a recurrent element of Isaiah’s rebukes (see spoken The call for heaven and earth to witness 5:8,18,21–22). a divine admonition is also found in Deut. 32:1. Holy One of Israel A characteristic divine In ancient Near Eastern treaties, divinities of epithet in the Book of Isaiah; God is called “holy” heaven and earth were invoked as enduring wit- (kadosh) 17 times in chapters 1–39 (see 5:16,19) nesses. In the Bible, the invocation of nature’s as- and 15 times in chapters 40–66. The transcen- Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 1001 ISAIAH 1:7     ₍’₎ ‡ ‰ÈÚ˘È

Not pressed out, not bound up, eLaÁ½ ª¨ ‡ÏÂŸ §´ e¯Ê-‡ÏÆÆ ŸŸ Not softened with oil. :ÔÓMa ‰Îk¯ª§¨−©¨«¤ ‡ÏÂŸ §¬ 7Your land is a waste, ‰ÓÓL½ ÌÎˆ¯‡©§§¤´§¨¨ 7 Your cities burnt down; L‡ ˙BÙ¯N ÌÎÈ¯Ú¨¥¤−§ª´¥® Before your eyes, the yield of your soil ÆÌÎc‚Ï§¤§§¤ ÌÎ˙Ó„‡À ©§©§¤ Is consumed by strangers— d˙‡¨½ Ÿ ÌÈÏÎ‡§¦´ Ÿ ÆÌÈ¯Ê¨¦ A wasteland as overthrown by strangers! :ÌÈ¯Ê¦« ˙Ît‰Ók ‰ÓÓLe§¨¨−§©§¥©¬¨ 8Fair Zion is left ÔBiˆ-˙· ‰¯˙BÂ§§¨¬©¦− 8 Like a booth in a vineyard, Ì¯Î· ‰kÒk§ª¨´§¨®¤ Like a hut in a cucumber field, ‰L˜Ó· ‰eÏÓk¦§¨¬§¦§¨− Like a city beleaguered. 9Had not the L of Hosts :‰¯eˆ ¯ÈÚk§¦¬§¨« Left us some survivors, ˙B‡·ˆ½ ‰Â‰È§¨´§¨ ÆÈÏeÏ¥ 9 We should be like Sodom, ËÚÓk „È¯N eÏ ¯È˙B‰¦¬¨²¨¦−¦§¨® Another Gomorrah. eÈÈ‰½ ¨¦ Ì„ÒkŸ ¦§´ Ò :eÈÓc¦« ‰¯ÓÚÏ¨−¨ Ÿ ©£ 10Hear the word of the L, You chieftains of Sodom; ‰Â‰È-¯·„ eÚÓL¦§¬§©§¨− 10 Give ear to our God’s instruction, Ì„ÒŸ ÈÈˆ˜§¦¥´§® You folk of Gomorrah! eÈ‰Ï¥− Ÿ ‡ ˙¯Bz eÈÊ‡‰©£¦²©¬¡ 11“What need have I of all your sacrifices?” :‰¯ÓÚ¨« Ÿ ÌÚ©¬£ Says the L. ÆÌÎÈÁ·Ê-·¯¦§¥¤ Ÿ Èl-‰nÏ¨¨¦³ “I am sated with burnt offerings of rams, 11 And suet of fatlings, ‰Â‰È½ *¯Ó‡È©´§¨ Ÿ And blood of bulls; ÌÈÏÈ‡ ˙BÏÚ¬¥¦− Ÿ ÈzÚ·N¨©²§¦ And I have no delight ÌÈ‡È¯Ó ·ÏÁÂ§¥´¤§¦¦® In lambs and he-goats. ÌÈ¯t¨¦¯ Ì„Â¸ §© 12That you come to appear before Me— ÌÈ„ezÚÂ ÌÈN·Îe§¨¦²§©¦− :ÈzˆÙÁ¨¨«§¦ ‡ÏŸ ¬

Èt ˙B‡¯Ï¥¨−¨¨® e‡·˙Ÿ ½ Èk¦´¨ 12

"¯Ó‡" ÔÈÚËÓÂ ÔÈ¯È·Ò v. 11.

dent sanctity of God is emphasized in the three- Amos 4:11). The perversity of the people of fold repetition of kadosh in 6:3. (See commentary Sodom also serves as a negative model for the on the haftarah for Yitro.) prophet in v. 10 (see Deut. 32:32). 8. Like a booth in a vineyard After the com- 10. instruction Hebrew: torah (instruction) ing destruction, God will abandon Israel as a here means prophetic teaching (Luzzatto). This watchman does his booth (Radak) after the grapes is also the sense of the word in Isa. 2:3, “For in- have been plucked. Alternatively, the figure be- struction will come forth from Zion,” in the con- speaks the desolation of the nation itself. text of a vision of universal peace. 9. like Sodom The story from Gen. 19 serves 11. Isaiah does not reject sacrifices per se. He as a model of divine destruction (see Deut. 29:22; rejects hypocrisy. Self-purification and moral rec- Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly ISAIAH 1:13     ₍’₎ ‡ ‰ÈÚ˘È 1002

Who asked that of you? ÌÎ„iÓ¦¤§¤− ˙‡ÊŸ² Lw·¬ -ÈÓ¦¦¥ Trample My courts 13no more; eÙÈÒB˙À¦ ‡ÏŸ 13 :È¯ˆÁ£¥¨«´ ÒÓ¯Ÿ §¬ Bringing oblations is futile, ‡ÂL-˙ÁÓ§ ½ ¦§©¨ Æ‡È·‰¨¦ Incense is oﬀensive to Me. ÈÏ ‡È‰ ‰·ÚBz ˙¯Ë˜¤¥¨²¦−¦® Ÿ §¯ New moon and sabbath, Æ˙aLÂ L„Á¤§©¨ Ÿ ³ Proclaiming of solemnities, ‡¯˜Ó½ ¦§¨ ‡¯˜Ÿ §´ Assemblies with iniquity, ÏÎe‡-‡Ï©¬ Ÿ I cannot abide. :‰¯ˆÚÂ ÔÂ‡¨−¤©£¨¨« 14Your new moons and ﬁxed seasons ÆÌÎÈ„ÚBÓe ÌÎÈL„Á¨§¥¤³£¥¤ 14 Fill Me with loathing; ÈLÙ½ ‰‡N¨§¨´©§¦ They are become a burden to Me, Ÿ I cannot endure them. Á¯ËÏ© ÈÏÚ eÈ‰¨¬¨©−¨® 15And when you lift up your hands, :‡NŸ È˙È‡Ï¦§¥−¦§« I will turn My eyes away from you; ÌÎÈtkÀ ÌÎN¯Ù·e§¨¦§¤´©¥¤ 15 Though you pray at length, ÌkÓ½ ¦¤ ÆÈÈÚ ÌÈÏÚ‡©§¦³¥© I will not listen. ‰lÙ˙ ea¯˙-Èk©§¬§¦¨− ¦« Ìb©² Your hands are stained with crime— ¥®© ŸL ÈpÈ‡ÚÓ ¥¤´¦ 16Wash yourselves clean; :e‡ÏÓ ÌÈÓc ÌÎÈ„È§¥¤−¨¦¬¨¥« Put your evil doings ekf‰½ ¦© ÆeˆÁ¯©£ 16 Away from My sight. ÌÎÈÏÏÚÓ Ú¯©©©§¥¤− Ÿ e¯ÈÒ‰¨¦²¬ Cease to do evil; ÈÈÚ „‚pÓ¦¤´¤¥¨® 17Learn to do good. :Ú¯‰ eÏ„Á¦§−¨¥«© Devote yourselves to justice; Aid the wronged. ·ËÈ‰ e„ÓÏ¦§¬¥¥² 17 Uphold the rights of the orphan; ËtLÓ eL¯c¦§¬¦§¨− Defend the cause of the widow. ıBÓÁ e¯M‡©§´¨® ÌB˙È½ eËÙL¦§´¨ 18“Come, let us reach an understanding,” Ò ‡ e·È¯:‰ÓÏ ¦−©§¨¨« —says the L.

"¯Ó‡" ÔÈÚËÓÂ ÔÈ¯È·Ò v. 18. titude are conditions for proper use of the altar. the commands in these two verses, the Midrash (See Ps. 15, 24. The prophet Amos also empha- specified nine virtues and linked them to the nine sized morality over sacrifices; see 5:21–24.) days between Rosh ha-Shanah and Yom Kippur. 16–17. This is the positive core of prophetic As the 10th day is the day of purification and “instruction” (torah, v. 10). The need for purifi- atonement, so here the 10th feature of the list (v. cation and purgation of evil is combined with an 18) is “Come, let us reach an understanding. / . . . emphasis on justice and righteousness. Based on / Be your sins like crimson, / They can turn Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 1003 ISAIAH 1:19     ₍’₎ ‡ ‰ÈÚ˘È

“Be your sins like crimson, ÆÌÈMk ÌÎÈ‡ËÁ£¨¥¤³©¨¦ eÈ‰È-Ì‡¸ § ¦« ¦ They can turn snow-white; eÈaÏÈ½ ‚ÏMk©¤´¤©§¦ Be they red as dyed wool, ÚÏBzÎ eÓÈc‡È-Ì‡¦©§¦¬©¨− They can become like ﬂeece.” :eÈ‰È ¯Óvk©¤¬¤¦§« 19 If, then, you agree and give heed, ÌzÚÓLe e·‡z-Ì‡−§©§¤® Ÿ ¦ 19 You will eat the good things of the earth; :eÏÎ‡z¥« Ÿ ı¯‡‰ ·eË¬¨¨−¤ 20But if you refuse and disobey, Ì˙È¯Óe e‡Óz-Ì‡Â§¦§¨£−§¦¤® 20 You will be devoured [by] the sword.— eÏk‡z½ ·¯Á¤´¤§ª§ For it was the L who spoke. Ò :¯ac ‰Â‰È Èt Èk¦²¦¬§¨−¦¥«

21Alas, she has become a harlot, The faithful city ‰BÊÏ½ ‰˙È‰¨§¨´§¨ Æ‰ÎÈ‡¥¨ 21 That was ﬁlled with justice, ‰Ó‡ ‰È¯˜¦§¨−¤¡¨¨® Where righteousness dwelt— ËtLÓÀ È˙‡ÏÓ§¥£¦´¦§¨ But now murderers. da ÔÈÏÈ ˜„ˆ¤²¤¨¦¬¨− 22Your silver has turned to dross; :ÌÈÁv¯Ó¦« ‰zÚÂ§©¨¬§©§

Your wine is cut with water. ÌÈ‚ÈÒÏ ‰È‰ CtÒk©§¥−¨¨´§¦¦® 22 23Your rulers are rogues :ÌÈna Ïe‰Ó C‡·Ò¨§¥−¨¬©¨«¦ And cronies of thieves, ÌÈ¯¯BÒÀ CÈ¯N¨©´¦§¦ 23 Every one avid for presents ÌÈ·pb½ ©¨¦ ÆÈ¯·ÁÂ§©§¥ And greedy for gifts; „ÁL© Ÿ ½ ·‰‡¥´ Ÿ ÆBlkª They do not judge the case of the orphan, ÌÈÓÏL¦® Ÿ Û„¯Â¥−©§ Ÿ § And the widow’s cause never reaches them. eËtLÈŸ ½ ¦§ ‡ÏŸ ´ ÆÌB˙È¨ 24Assuredly, this is the declaration Ù :Ì‰ÈÏ‡ ‡B·È-‡Ï¨¬£¥¤« Ÿ ‰ÓÏ‡ ·È¯Â§¦¬©§¨¨−« Of the Sovereign, the L of Hosts,

The Mighty One of Israel: Ì‡§ª³ ÔÎÏÀ ¨¥ 24 “Ah, I will get satisfaction from My foes; ˙B‡·ˆ½ ‰Â‰È§¨´§¨ ÆÔB„‡‰¨«¨ I will wreak vengeance on My enemies! ‡¯NÈ ¯È·‡Ï £¦−¦§¨¥® 25I will turn My hand against you, È¯vÓ½ ÌÁp‡ ÈB‰µ¤¨¥´¦¨© And smelt out your dross as with lye, :È·ÈB‡Ó ‰Ó˜p‡Â§¦¨§¨−¥§¨«

snow-white” (Yalkut Sh. 2:389). Rashi refers to of Righteousness, Faithful City” after a divine pu- this list as “10 exhortations to repentance.” riﬁcation. The language of verse 26 is recalled in 21–26. This reproof opens with reference Jewish liturgy; the divine promise “I will restore to Zion’s transformation from a “faithful city” your magistrates as of old, / And your counselors where “righteousness dwelt” into a callous city of as of yore” is reformulated in the daily Amidah injustice and disregard for the needy. It closes (blessing 11) as a request for the renewal of justice with the promise of Zion’s restoration as a “City (“Restore our magistrates as of old”). Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly ISAIAH 1:26     ₍’₎ ‡ ‰ÈÚ˘È 1004

And remove all your slag: :CÈÏÈ„a-Ïk ‰¯ÈÒ‡Â§¨¦−¨¨§¦¨«¦ 26I will restore your magistrates as of old, ‰L¨½Ÿ ‡¯·k§¨¦´ ÆCÈËÙL¦ Æ §© Ÿ ‰·ÈL‡Â§¨¦³¨ 26 And your counselors as of yore. ‰lÁz·k CÈˆÚÈÂ£©−¦§©§¦¨® Ÿ § After that you shall be called ÆCÏ ‡¯wÈ¥¨ ³ ¦¨ ÔÎÀ-È¯Á‡©£¥¥ City of Righteousness, Faithful City.” :‰Ó‡ ‰È¯˜ ˜„v‰¤¦§¨−¤¡¨¨« ½ ¯ÈÚ¦´©¤

27Zion shall be saved in the judgment; ‰„tz ËtLÓa ÔBiˆ¦−§¦§¨´¦¨¤® 27 Her repentant ones, in the retribution. :‰˜„ˆa ‰È·LÂ§¨¤−¨¦§¨¨«

27. Perhaps better: “Zion shall be redeemed ness.” Stressing human justice as a precondition with justice; / Her repentant ones with righteous- seems to ﬁt best with the chapter as a whole.