גבולות, כבוד לאומות, ונסיעת ישראל בדברים ב:ב-ל

This verse states, "And Hashem said to me, saying." The teacher explains that this is a continuation of Hashem's communication to Moshe after the incident with the spies. It sets the stage for the instructions that follow, as Hashem begins to direct Moshe regarding the next steps for Bnei Yisroel as they prepare to enter Eretz Yisroel. The teacher later elaborates that the use of the phrase "Vayomer Hashem elai" (Hashem said to me) is significant, as it marks a change in the type of communication. During the 38 years of wandering, Hashem did not speak to Moshe in the more intimate, face-to-face manner implied by "Vayedaber," but rather in the less direct form of "Vayomer." This indicates that the Shechinah did not rest upon Moshe in the same way during the period when the people were being punished for the sin of the spies. Only after the generation destined to die in the wilderness had passed did Hashem resume speaking to Moshe in a more direct and affectionate manner.

The verse says, "It is enough for you to circle this mountain; turn yourselves northward." The teacher explains that Hashem is telling the Jewish people that they have circled the mountain long enough and now must turn north. Rashi will clarify that this means they are to begin traveling along the eastern border of Eretz Yisroel, moving from south to north. The teacher notes that this instruction comes after nearly 40 years of wandering in the desert, as a result of the sin of the spies. The people had been moving around the wilderness continuously, and now, as they approach the end of their journey, Hashem directs them to change course and head northward, setting the stage for their eventual entry into the land.

Rashi explains the phrase "Pnu lochem tzafonah" (turn yourselves northward) as "turn yourselves to the eastern direction, from south to north, with your faces towards the north." The teacher elaborates that this means the Jewish people were to begin traveling along the eastern side of Eretz Yisroel, moving from the southern border up towards the north. Rashi brings a proof from the verse in Shoftim (Judges), where it says, "They came from the east of the sun to the land of Moav." This indicates that their route took them along the eastern border, approaching Moav from the east. The teacher further explains, based on Rashi in Parshas Masei, that Moav was on the southern side, and the Jewish people circled the entire southern border of Edom and Moav before turning north at the southeastern corner. This route brought them to the eastern side of Moav, where they eventually camped by the Arnon River, marking the border with the lands of Sichon and Og. The teacher emphasizes that this passage is describing events nearly 40 years after the sin of the spies, as the people finally prepare to enter Eretz Yisroel from the east.

This verse instructs Moshe to command the people: "You are passing through the territory of your brothers, the children of Esav, who dwell in Seir, and they will be afraid of you, but you should be very careful." The teacher explains that as the Jewish people approach the territory of Esav, who live in Seir on the southern border of Eretz Yisroel, Hashem warns them that the descendants of Esav will be afraid of them. However, the people must be extremely cautious in their interactions with Esav. The teacher notes that this is because, although the Jewish people are passing near Esav's land, they are not to provoke or start up with them in any way. This caution is necessary because Hashem has not given the land of Seir to the Jewish people; it is an inheritance for Esav. The teacher also points out that this encounter occurs as the people are traveling along the southern and eastern borders, approaching the territory of Esav from the south.

Rashi comments on the phrase "V'nishmartem me'od" (and you should be very careful), explaining that the caution required here is specified in the next verse: "Do not start up with them." The teacher clarifies that the Torah does not detail in this verse what the caution entails, but Rashi points out that it refers to the prohibition against provoking Esav and his descendants. The teacher emphasizes that the Jewish people are not allowed to incite or engage in any conflict with Esav, as their land is not to be taken by Bnei Yisroel.

This verse states, "Do not start up with them, for I will not give you from their land even the tread of a foot, for to Esav I have given Mount Seir as an inheritance." The teacher explains that Hashem is making it clear that the Jewish people are not to provoke Esav or attempt to take any part of his land. Even the smallest amount, "ad midrach kaf regel" (even the tread of a foot), is off limits. Hashem has given Mount Seir as an inheritance to Esav, and the Jewish people have no claim to it. The teacher elaborates that this means not only are they forbidden to conquer any part of Esav's land, but they are not even permitted to step into it without permission. This underscores the absolute prohibition against encroaching on Esav's territory, as it is a divinely granted inheritance.

Rashi explains the phrase "ad midrach kaf regel" (even the tread of a foot) to mean that even a single footstep is not permitted. The teacher clarifies that this is not just a prohibition against taking land, but even entering or stepping into Esav's territory without permission is forbidden. Rashi brings a Midrashic interpretation that "until the day of the footstep on the Mount of Olives"—meaning, until the time of Mashiach, when the verse in Zechariah says that "His feet will stand on the Mount of Olives"—only then will the Jewish people be allowed to inherit Mount Seir. The teacher further explains that the inheritance of Esav comes from Avraham, as Hashem gave ten nations to Avraham: seven to the Jewish people, and three—Keini, Kenizi, and Kadmoni—to Amon, Moav, and Seir. One of these went to Esav, and the other two to the descendants of Lot. The reason Lot merited this was as a reward for accompanying Avraham to Egypt and for remaining silent when Avraham said about his wife, "She is my sister." Because of this, Avraham treated Lot like a son, and Lot's descendants received their own lands as an inheritance, just as Esav did.

Rashi explains the phrase "Yerusha le'Esav" (an inheritance to Esav) as referring to the inheritance from Avraham. Hashem gave ten nations to Avraham: seven to the Jewish people, and three—Keini, Kenizi, and Kadmoni—which are identified as Amon, Moav, and Seir. One of these lands was given to Esav, and the other two to the descendants of Lot. The teacher elaborates that this division was a reward for Lot's actions: he accompanied Avraham to Egypt and remained silent when Avraham said about his wife, "She is my sister." Because of this, Avraham treated Lot as a son, and Lot's descendants received their own lands as an inheritance. This explains why Esav and the descendants of Lot (Amon and Moav) have their own territories that are not to be taken by the Jewish people.

The verse says, "You shall buy food from them for money and eat, and also water you shall purchase from them for money and drink." This means that when the Jewish people were passing by, they were instructed to buy food and water from the people they were passing, specifically from the descendants of Esav. They were not to take anything for free or by force, but rather to pay for what they needed. The Torah emphasizes that even basic necessities like food and water had to be purchased with money, showing respect for the property of others, even when passing through their land.

Rashi explains the word tichru as a term of purchase, a language of acquisition. He brings a proof from Bereishis, where it says asher karisi li—'that I have purchased for myself.' There, Yaakov is asking his children to bury him in the cave of Machpelah, and Rashi in Bereishis gives three explanations for the word karisi, but only the Midrash says it means 'I purchased.' The simple meaning is that it comes from the word for digging, but Rashi here brings the Midrashic explanation that it means to buy. Rashi also notes that in the port cities, the term kira is used for a sale. So, in our verse, tichru means to purchase, and this is the language used in those places for buying and selling.

The verse says, "For Hashem your God has blessed you in all the work of your hands; He knows your journey through this great desert; these forty years Hashem your God has been with you, you have lacked nothing." The Torah is telling us that Hashem took care of the Jewish people throughout their forty years in the desert. They did not lack anything—they had all their needs provided for. Rashi explains that the reason the Torah says this here is to teach us that, since Hashem blessed you and you have not been lacking, you should not deny His kindness by pretending to be poor. Do not act as if you cannot pay for food or water; rather, show yourselves as wealthy, as people who have been blessed by Hashem and are able to pay for what you need. Do not be ungrateful or appear to be needy when Hashem has provided for you so generously.

Rashi explains that since Hashem your God has blessed you, therefore, do not deny His goodness or act as if you are poor. Do not appear to be needy or unable to pay for food and water. Instead, show yourselves as wealthy, as people who have been blessed by Hashem. The idea is not to be ungrateful or to hide Hashem's kindness by pretending to be in need, but rather to demonstrate that you have been taken care of and can pay for what you require.

The verse says, "And we passed from our brothers, the children of Esav, who dwell in Seir, from the way of the plain, from Eilat and from Etzyon Gever, and we turned and passed by the way of the desert of Moav." The teacher explains that even though earlier the Torah told us to turn north, at this point they were still on the southern side of Edom, behind Esav. The verse is going back to describe the time when they were still in the desert, behind Edom, before they had circled around. The Torah calls the children of Esav 'our brothers,' and this is when they asked Esav for permission to pass through, which was refused. The verse describes the route they took: from the plain, from Eilat and Etzyon Gever, and then they turned and passed by the desert of Moav. The phrase 'we turned and passed' means they turned the corner and went on the other side, fulfilling Hashem's instruction to turn north after the forty years of wandering. The verse is recounting the journey and the route taken as they approached the land of Israel.

Rashi explains the phrase 'we turned and passed' as meaning they turned to the north. They changed direction to go from the south to the north, moving along the eastern side. Rashi says that they turned their faces to go in an easterly direction, as he already explained earlier, and now they were going from south to north along the eastern border. This is a description of the route the Jewish people took as they circled around the land of Edom and Moav.

The verse says, "And Hashem said to me, 'Do not distress Moav and do not provoke them to war, for I will not give you any of their land as an inheritance, because I have given Ar to the children of Lot as an inheritance.'" The teacher explains that Hashem is telling Moshe not to start up with Moav, not to incite or initiate war with them, because their land is not to be given to the Jewish people. The city of Ar was the main city of Moav, and that is why the Torah refers to it here. The Torah makes a distinction between Moav and Amon: with Moav, Hashem only prohibited war, but with Amon, He prohibited any kind of provocation. The reason for this difference is a reward for the modesty of the mother of Amon, who did not publicize that her son was from her father, unlike the older sister who named her son Moav, openly indicating the relationship. Therefore, with Moav, only war was forbidden, but with Amon, even any form of incitement was prohibited. The Torah is teaching us the importance of modesty and the consequences it brings, as well as the specific instructions regarding the nations descended from Lot.

Rashi explains that when the Torah says, 'Do not provoke them,' it means that Hashem only forbade the Jewish people from waging war against Moav, but not from frightening them or appearing armed before them. That is why it says later, 'Moav was very afraid of the people,' because the Jews would sometimes rob or take spoils from them, but were not allowed to start a war. However, regarding Amon, the Torah says, 'Do not provoke them at all,' meaning not even any kind of incitement or teasing. This difference is a reward for the modesty of Amon's mother, who did not publicize the fact that her son was from her father, unlike the older sister who named her son Moav, openly indicating the relationship. Because of this modesty, the children of Amon were protected from any kind of provocation by the Jewish people, not just from war. Rashi also notes that the people are called Moav, after the daughter of Lot who named her son that way, but the country is called Ar, as the Torah refers to it in the verse.

"Ar" is the name of the country. The people are called Moav, which is the name given by the daughter of Lot to her son, but the country itself is called Ar. As the verse later says, the border of Moav is Ar. So, when the Torah refers to "Ar," it's talking about the main city or the country, not the people themselves.

This verse says, "The Emim previously lived there, a great and numerous people, tall like the giants." The teacher explains that the Emim were people who placed fear on others, which is why they were called Emim. They were very large and strong, similar to the giants, the Anakim. The verse emphasizes their greatness, their numbers, and their height, using three terms: great, numerous, and tall like the Anakim. However, as the following verses will clarify, even though they were similar to the giants, they were not the same as the Refoyim that Hashem promised to Avraham for his descendants. The Emim were a separate group who lived in the land before Moav took it over.

Rashi explains on the phrase "HaEmim lefonim..." that you might think this is the land of the Refoyim that I gave to Avraham, since the Emim, who are Refoyim, used to live there. But that's not the case. Those Refoyim, the Emim, I drove out before the children of Lot and settled the children of Lot in their place. In other words, even though the Emim are also called Refoyim and lived in this land before, this is not the Refoyim that was promised to Avraham. The Refoyim that were here were given to the children of Lot, not to Avraham's descendants. So, the verse is clarifying that although the Emim were considered Refoyim, this land is not part of the inheritance for Bnei Yisroel, but was given to Lot's descendants instead.

This verse says, "They too are considered Refoyim, like the Anakim, but the Moavim call them Emim." The teacher explains that the Emim were also considered Refoyim, just like the Anakim were called Refoyim. The reason they were called Refoyim is because anyone who saw them would have their hands weakened—meaning, they were so frightening and imposing that people would become weak just from seeing them. However, the Moavim called them Emim, which refers to the fear they inspired in others. So, the verse is telling us that even though these people were called Refoyim, and were giants like the Anakim, the local name for them was Emim, because of the fear they caused.

Rashi explains that "Refoyim yachshevu..." means that the Emim were considered Refoyim, just like the Anakim were called Refoyim. The reason for this name is that anyone who saw them would have their hands weakened—refoyim comes from the word for weakness—because they were so intimidating. So, the Emim were called Refoyim because of the effect they had on people, just as the Anakim were.

Rashi explains that the name "Emim" comes from the fact that their fear was placed upon people—they inspired terror in others. Similarly, in the next verse, it says that in Seir, the Choyrim lived there before, and Hashem gave that land to the children of Esav. So, just as the Emim were called that because of the fear they caused, the Torah is also describing how other nations were displaced and their lands given to others, like the Choyrim being replaced by Esav's descendants.

This verse says, "And in Seir, the Choyrim lived before, but the children of Esav inherited them, destroyed them from before them, and settled in their place, just as Yisroel did to the land of their inheritance that Hashem gave to them." The teacher explains that the Choyrim were the original inhabitants of Seir, but the children of Esav took over, destroyed the Choyrim, and settled in their place. The verse draws a parallel to what Yisroel did to the land of their inheritance, meaning the land on the other side of the Yarden, which Hashem gave them. The teacher notes that Rashi doesn't comment on these words here, but points out that "Yisroel" here refers to the land of Eiver HaYarden, which was conquered before entering Eretz Yisroel proper. The use of the present tense "Yiroshum" (they are inheriting them) means that Hashem gave Esav the power to continuously drive out and inherit the land from the Choyrim.

Rashi explains on the word "Yiroshum" that it is in the present tense, meaning "I have given them the power"—they are continuously inheriting and driving out the previous inhabitants. The children of Esav were given the strength to keep conquering and inheriting the land from the Choyrim. So, "Yiroshum" doesn't just mean they inherited it once, but that they had the ongoing ability to take possession of the land.

Now Hashem says, "Get up and cross for yourselves the Nachal Zoret," and we crossed Nachal Zoret. The teacher explains that this is the point where Hashem tells them to move forward and cross this stream or valley. He discusses whether Nachal Zoret is already on the eastern border of Eretz Yisroel or still on the southern border, since the narrative goes back and forth between talking about Seir and Moav, and then returns to the journey northward. The teacher notes that Nachal Zoret is mentioned earlier in Parshas Chukas as one of the stops after the 38 years of wandering. He points out that the Torah records this as the place they crossed after all that time, marking a significant transition in their journey.

The verse says, "And the days that we traveled from Kadesh Barnea until we crossed Nachal Zoret were thirty-eight years, until the entire generation of the men of war was finished from the midst of the camp, as Hashem had sworn to them." The teacher explains that from Kadesh Barnea, where the spies were sent, until they crossed Nachal Zoret, it was thirty-eight years. He references earlier that the spies were sent on the 29th of Sivan, and from then until this crossing was thirty-eight years. The generation referred to here are those who were twenty to sixty years old at the time of the decree, the men of war who were destined to die in the desert. The teacher clarifies that the Torah is summing up the period of wandering and the fulfillment of Hashem's oath that this generation would not enter the land. He also notes that this passage should perhaps have been placed earlier, as it marks the completion of the wandering before Hashem's new instructions, but the Torah records it here to emphasize the transition point at Nachal Zoret.

The verse says, "And also the hand of Hashem was against them, to confuse them from the midst of the camp until they were finished." The teacher explains that in addition to Hashem's promise that the generation would die in the desert, the Torah adds that Hashem's hand was actively against them to hasten their end. This means that Hashem did not allow them to die naturally over a longer period, but rather ensured that all would die within the forty years, so as not to delay their children from entering the land. The teacher elaborates that this was to prevent the next generation from being held back in the desert any longer than necessary.

On the words "hayesah bam"—"was against them"—Rashi explains that Hashem's hand was upon them to hasten and confuse them within the forty years, so that they would not cause their children to be delayed in the desert any longer. The teacher clarifies that this means Hashem did not just let them die out slowly, but made sure the process was completed within the set time, for the sake of the next generation's entry into Eretz Yisroel.

The verse says, "And it was when all the men of war had finished dying from among the people." The teacher explains that this marks the completion of the decree—that all those destined to die in the desert had now passed away. This sets the stage for the next phase, where Hashem will now speak to Moshe and the people, as the new generation is ready to enter the land.

Rashi comments on the phrase "Vayehi ka'asher tamu..."—"And it was when they finished..."—explaining that this is a continuation from the previous verse, emphasizing that only after the entire generation had died did Hashem resume speaking to Moshe in a different manner. The teacher elaborates that up until this point, the communication was not in the same tone of endearment or directness, but now, with the completion of the decree, Hashem's speech to Moshe returns to a more favorable and direct form. This change in language (from "Vayomer" to "Vaidaber") reflects a renewed closeness and favor, as the punishment period has ended.

This verse says, "And Hashem spoke to me, saying." The teacher explains that this is a significant moment because, up until this point in Parshas Devarim, after the sin of the spies, the Torah does not use the language of "Vaidaber"—which connotes a more direct, face-to-face, and affectionate communication between Hashem and Moshe. Instead, it uses "Vayomer," which is a less intimate form of speech. The teacher notes that this change in language teaches us that for the entire 38 years that the Jewish people were in the desert, being punished for the sin of the spies, Hashem did not speak to Moshe in this special, close way. Only now, after the decree was fulfilled and the generation had passed, does Hashem return to speaking to Moshe with "Vaidaber," indicating a restoration of the previous closeness.

Rashi comments on the phrase "Vaidaber Hashem Elai" and points out that from the sending of the spies until this point, the Torah in this parsha does not use the term "Vaidaber" but rather "Vayomer." This teaches us that during all the 38 years that the Jewish people were under Hashem's displeasure, Hashem did not speak to Moshe in the language of affection, face-to-face, and with composure of mind. Rashi says this is to teach us that the Shechinah only rests on the prophets for the sake of the Jewish people. The teacher elaborates that the use of "Vaidaber" here signals a return to that special relationship, and that the difference between "Vaidaber" and "Vayomer" is that "Vaidaber" represents a more intimate, direct, and affectionate communication, while "Vayomer" is more distant. This is a lesson about the importance of the Jewish people's status in Hashem's eyes and how it affects even the level of prophecy Moshe receives.

Rashi explains the phrase "Anshei HaMilchama"—the men of war—as referring to those from the age of twenty years and up who go out to war. The teacher notes that this is the age group that was decreed to die in the desert, and this connects to the previous verses that discuss the completion of the punishment for the generation of the spies. The teacher also points out that the Torah here is specifying the age of those who were counted as men of war, which is from twenty years old and up.

This verse says, "You are passing today the border of Moav, at Ar." The teacher explains that the Torah is describing the journey of the Jewish people as they approach the land of Moav. He notes that "Ar" was the main city of Moav and that the border of Moav was defined by this city. The teacher also points out that the Torah is now recounting the route the Jewish people took as they circled around the lands of Edom and Moav, coming up on the eastern side of Eretz Yisrael, moving from south to north. This is part of the narrative of how the Jewish people approached Eretz Yisrael after their years of wandering in the desert.

Rashi comments on the phrase "Ata Over HaYom Es Gavul Moav..." and "VeKaravta Mul Bnei Amon..." to teach that the land of Amon is to the north. The teacher explains that from this verse we see that after passing Moav, the Jewish people are now coming close to Amon, which is situated to the north of Moav. This geographical note helps clarify the route the Jewish people took as they traveled on the eastern side of Eretz Yisrael, moving from south to north, first passing Moav and then coming near Amon.

This verse says, "And you will come close to the children of Amon; do not harass them and do not provoke them, for I will not give you any inheritance from the land of the children of Amon, for to the children of Lot I have given it as an inheritance." The teacher explains that, just as with Moav, Hashem instructs the Jewish people not to start up with Amon at all—not to harass them or provoke them in any way—because their land is not to be given to the Jewish people. The teacher elaborates that this is a reward for the modesty of the mother of Amon, who did not publicize the origins of her son, unlike the mother of Moav. Therefore, the Jewish people are forbidden from even inciting or teasing Amon, not just from waging war. The teacher also notes that the land of Amon, like that of Moav, was given to the descendants of Lot as an inheritance, and this is part of the division of the ten nations promised to Avraham—seven to the Jewish people, and three (Amon, Moav, and Seir) to Esav and the descendants of Lot.

This verse says, "A land of Refoim it is also considered; Refoim dwelled there previously, and the Ammonites call them Zamzumim." The teacher explains that the Torah is clarifying that even though the land of Amon was previously inhabited by the Refoim (giants), and one might think that this land should be part of the inheritance of the Jewish people (since the Refoim are counted among the seven nations), it is not so. The Torah specifies that the Refoim who lived there were called Zamzumim by the Ammonites, and that Hashem gave this land to the descendants of Lot, not to the Jewish people. The teacher further explains that the reason for this clarification is to address the possible claim that this land should belong to the Jewish people because of its previous inhabitants, but the Torah makes it clear that these Refoim are not the same as those whose land was promised to Avraham. Instead, Hashem drove out these Refoim from before the descendants of Lot and gave the land to them. The teacher also notes that the name Zamzumim comes from the fact that they were a people who placed fear on others, similar to the Eimim mentioned earlier in connection with Moav.

Rashi explains the phrase "Eretz Refoyim Tesheva" to mean that this land is also considered the land of the Refoyim. Why? Because the Refoyim used to live there in earlier times. However, Rashi clarifies that this is not the land that was given to Avraham. In other words, even though the Refoyim lived there before, this is not the portion that Hashem promised to Avraham. The Torah is making a point that although you might think this is the land of the Refoyim that was promised to Avraham, it's not; it just happens to have been inhabited by the Refoyim in the past.

This verse describes the nation that lived there before—the Eimim. The Torah calls them a great, numerous, and tall nation, like the giants. The teacher explains that the Eimim were called so because they placed fear on people due to their size and strength. They were a large, powerful nation, similar to the giants, and the verse uses several terms—great, many, and tall—to emphasize their might. However, Hashem destroyed them before the children of Moav, and the Moavim inherited their land and settled in their place. The teacher points out that even though these Eimim were considered Refoyim, they are not the same Refoyim that Hashem promised to Avraham. The Torah is clarifying that although these people were giants and called Refoyim, this is not the land that was given to Avraham's descendants.

This verse draws a parallel between what happened to the children of Esav and what happened to Moav. Just as Hashem destroyed the Chori from before the children of Esav, who lived in Seir, and the children of Esav inherited their land and settled there until this very day, so too did Hashem act with Moav. The teacher notes that the Torah is showing that Hashem gave power to the children of Esav to continuously drive out the Chori and inherit their land. The use of the word "Yiroshum" (they inherit them) in the present tense indicates that this was an ongoing process, not just a one-time event. The teacher also mentions that this is similar to what happened with the Jewish people and their inheritance, but here the focus is on Esav and the Chori.

This verse discusses the Avim, who lived in Chatzerim up to Aza. The Kafthorim, who came out from Kafthor, destroyed the Avim and settled in their place. The teacher explains that the Torah is telling us how the Yidden were allowed to conquer these areas. The Avim themselves were not permitted to be conquered by the Jews because of the oath Avraham made to Avimelech, but since the Kafthorim conquered the Avim, the restriction no longer applied, and now the Jews could conquer these lands. The teacher also notes that the Avim are considered part of the Plishtim, as mentioned in Sefer Yehoshua, and that the Kafthorim came and took over their territory, which allowed the Jews to inherit it later.

Rashi explains that the Avim who lived in Chatzerim are considered part of the Plishtim. In Sefer Yehoshua, they are counted together with the Plishtim, as it says, "the five lords of the Plishtim: the Azati, the Ashdodi, the Ashkeloni, the Giti, the Ekroni, and the Avim." Because of the oath Avraham made to Avimelech, the Jews could not take the land from the Avim directly. Therefore, Hashem brought the Kafthorim, who destroyed the Avim and settled in their place. Now, since the Kafthorim are not included in the oath, the Jews are permitted to take the land from them. The teacher emphasizes that this is why the Torah mentions the conquest by the Kafthorim, to clarify why the Jews are now allowed to inherit this territory.

This verse is the command to the Jewish people to rise up, cross Nachal Arnon, and begin the conquest of Sichon, the king of Cheshbon and his land. Hashem tells Moshe, "See, I have given into your hand Sichon and his land; begin to inherit it and start up with him in war." The teacher explains that this is the point where Hashem gives the green light for the conquest of the land on the eastern side of the Jordan. The phrase "Hachel Rosh" means to begin inheriting, and "Hisgar Bo Milchama" means to provoke him to war. The teacher notes that this is a turning point, as until now, the Jews were not allowed to start up with the other nations, but here Hashem commands them to do so with Sichon.

This verse says, "Today I will begin to place your fear and your dread upon the nations under all the heavens; when they hear your reputation, they will tremble and be in anguish because of you." The teacher explains that Hashem is promising to instill fear of the Jewish people into all the nations of the world. This is not just a local event; it is a global phenomenon. The teacher brings out that this teaches us that the miracle of the sun standing still for Moshe during the war with Og became known to all the nations under the heavens, similar to what happened later with Yehoshua. This widespread fear and awe was a direct result of Hashem's intervention and the miracles performed for the Jewish people.

This Rashi explains the phrase "Tachas kol haShomayim"—under all the heavens. Rashi says that this teaches us that the sun stood still for Moshe on the day of the war with Og, and this event became known under all the heavens. The teacher elaborates that just as we find by Yehoshua that the sun stood still for him, so too it happened for Moshe during his battle with Og. This miracle was publicized and became known to all the nations of the world, which is why the Torah emphasizes that it was known "under all the heavens." The teacher connects this to the idea that Hashem made sure Moshe's victory and the miracle would be recognized everywhere, not just locally.

The verse says, "Va'eshloch malochim mimidbar Kedemos el Sichon Melech Cheshbon divrei shalom leimor"—I sent messengers from the desert of Kedemos to Sichon, king of Cheshbon, with words of peace, saying. The teacher explains that Moshe sent messengers to Sichon with peaceful intentions, trying to avoid war by first offering peace. This was a diplomatic approach, showing that Moshe did not immediately seek conflict but rather attempted to resolve things peacefully. The teacher notes that this is a significant moment, as it sets a precedent for how to deal with enemies—not to rush to war, but to first seek a peaceful solution.

This Rashi addresses the phrase "mimidbar Kedemos"—from the desert of Kedemos. Rashi gives two explanations. First, even though Hashem did not command Moshe to call out to Sichon with peace, Moshe learned this approach from the experience at Midbar Sinai and from the Torah, which is called Kedemos because it preceded the world. When Hashem came to give the Torah to the Jewish people, He first offered it to Esav and Yishmael, even though He knew they would not accept it. Nevertheless, He opened with peace. So too, Moshe preceded Sichon with words of peace. The teacher elaborates that this shows a lesson in derech eretz—proper conduct—even when you know the other side will refuse, you still begin with peace.

The second explanation Rashi gives is that "mimidbar Kedemos" means "from You I learned"—from Hashem, Who preceded the world. Hashem could have simply destroyed the Egyptians with a bolt of lightning, but instead, He sent Moshe from the desert to Pharaoh to say, "Let My people go," in a gentle and patient manner. The teacher highlights that this teaches us to approach even our enemies with patience and to try peaceful means before resorting to force. Moshe learned from Hashem's ways to act with restraint and to give others a chance to respond peacefully.

The verse says, "E'ebra ve'artzecha baderech baderech eileich lo asur yamin usmol"—Let me pass through your land; I will go only by the road, I will not turn right or left. The teacher explains that Moshe is asking Sichon for permission to pass through his territory, promising to stick to the main road and not to deviate to the right or left. This shows Moshe's intention to be respectful and not to cause any trouble or take advantage of the land. He is making it clear that the request is only for passage, not for conquest or intrusion. The teacher emphasizes that this is part of Moshe's attempt to avoid conflict and to demonstrate good faith in his dealings with Sichon.

The verse continues, "Ochel bakesev tashbireni ve'achalti, u'mayim bakesev titen li v'shasiti, rak e'ebra b'raglai"—You will sell me food for money and I will eat, and water for money you will give me and I will drink; only let me pass through on foot. The teacher explains that Moshe is offering to pay for any food and water the people will need as they pass through Sichon's land. He is not asking for charity or to take anything for free, but is willing to pay for all provisions. The phrase "rak e'ebra b'raglai"—just let me pass through on foot—emphasizes that all Moshe is requesting is permission to travel through the land, not to settle or take anything by force. The teacher points out that this further demonstrates Moshe's peaceful intentions and his effort to avoid any appearance of taking advantage of Sichon or his people.

The verse says, "Ka'asher asu li bnei Esav hayoshvim b'Seir v'haMoavim hayoshvim b'Ar ad asher e'evor es haYarden el ha'aretz asher Hashem Elokeinu noten lanu"—Just as the children of Esav who dwell in Seir and the Moavites who dwell in Ar did for me, until I cross the Jordan to the land that Hashem our God is giving us. The teacher explains that Moshe is referencing the arrangements made with the children of Esav and the Moavites. Although they did not allow the Jews to pass through their land directly, they did sell them food and water. Moshe is asking Sichon to do the same—allow passage and sell provisions. The teacher notes that this is a continuation of Moshe's diplomatic approach, showing that he is not asking for anything more than what was already done by Esav and Moav. The phrase "ad asher e'evor es haYarden"—until I cross the Jordan—means that Moshe is only asking for temporary passage, not permanent settlement.

This Rashi explains the phrase "ka'asher asu li bnei Esav"—just as the children of Esav did for me. Rashi clarifies that this does not refer to allowing the Jews to pass through their land, because Esav did not permit that. Rather, it refers to the matter of selling food and water. The teacher points out that the only thing Esav did was to sell provisions, not to grant passage. Moshe is therefore asking Sichon to at least do what Esav did—sell food and water, even if he does not allow passage through the land itself.

The verse says, "ad asher e'evor es haYarden"—until I cross the Jordan. The teacher explains that this phrase refers back to Moshe's request to pass through Sichon's land. Moshe is saying that he only wants to pass through until he crosses the Jordan into the land that Hashem is giving to the Jewish people. This emphasizes again that the request is for temporary passage, not for permanent settlement or conquest of Sichon's territory.

This verse says that Sikhin, the king of Cheshbon, did not want to let the Jewish people pass through his land. The Torah explains the reason: Hashem, your God, hardened his spirit and strengthened his heart, in order to give him into your hand, as is the case today. The teacher explains that even though Moshe Rabbeinu sent messengers to Sikhin with words of peace, asking to pass through his land peacefully, Sikhin refused. This refusal was not just his own decision; rather, Hashem made his heart stubborn and his spirit hard, so that he would not agree to let the Jewish people pass. The purpose of this was so that Hashem could give Sikhin and his land into the hands of the Jewish people, to be conquered as part of their inheritance. The teacher notes that this is similar to what happened with Pharaoh in Egypt, where Hashem hardened Pharaoh's heart in order to bring about the miracles and the Exodus. Here too, Hashem orchestrated events so that Sikhin would not agree, and thus the Jewish people would end up conquering his land. The phrase "as this day" means that just as it happened then, it is being recounted now as a lesson for the Jewish people, showing how Hashem controls the hearts of kings and arranges events for the benefit of Bnei Yisroel.