(2-4) [3] (Deut. 2:2–4:) THEN THE LORD SPOKE UNTO ME, SAYING: YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. <TURN NORTH. > NOW CHARGE THE PEOPLE, SAYING: <YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU, WHO DWELL IN SEIR. THOUGH THEY WILL BE AFRAID OF YOU, YOU ARE TO BE VERY WARY.> This text is related (to Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH; A MIKHTAM OF DAVID; FOR INSTRUCTION. When? (According to vs. 2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM AND ARAM-ZOBAH.1 Now was it not already stated (in I Kings 11:15–16): [AND HE (Joab) SMOTE EVERY MALE IN EDOM;] FOR JOAB <AND ALL ISRAEL> STAYED THERE SIX MONTHS, <UNTIL HE HAD ANNIHILATED EVERY MALE IN EDOM>? Still it says next (here in Ps. 60:2, cont.): JOAB RETURNED AND SMOTE <TWELVE THOUSAND> EDOMITES IN THE VALLEY OF SALT. This text is related (to Is. 50:8): MY VINDICATOR IS AT HAND. WHO WILL CONTEND WITH ME? LET US STAND TOGETHER…. The Holy One gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin,2 as stated (in II Sam. 23:8) {AND} THESE ARE THE NAMES OF THE WARRIORS WHOM DAVID HAD: ONE WHO SITS IN THE SEAT OF WISDOM.3 This was Joab; but David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David): MY LORD IS AS WISE [AS THE WISDOM OF AN ANGEL OF GOD.] Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH (i.e., LILY OF WITNESS); A MIKHTAM OF DAVID. SHUSHAN EDUTH refers to the Sanhedrin, since it is stated (in Cant. 7:3): <YOUR BELLY IS A HEAP OF WHEAT> FENCED IN WITH THE LILIES (shoshanim). WITNESS (EDUTH) <is mentioned> because of the Torah, which is called a witness.4 MIKHTAM refers to David, who made himself humble (Makh) and innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM. What does that mean? When Joab went to fight with ARAM-NAHARAIM, they came out toward him. They said to him: You are one of the children of Jacob, but we are from the children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52): THIS MOUND IS A WITNESS, <AND THE PILLAR5 IS A WITNESS THAT I WILL NOT PASS BEYOND THIS MOUND AND THIS PILLAR UNTO YOU WITH EVIL INTENT>. When Joab heard <that>, he returned to David. He said to him: What do you say to that? Here is our ancestor Jacob's sworn agreement. They immediately convened a Sanhedrin, (in the words of Ps. 60:1) A SHUSHAN EDUTH (i.e., LILY OF WITNESS) < … > [FOR INSTRUCTION]. They instructed him and said: It really was so, but they transgressed it first. Why did Balaam the Wicked transgress it? Does it not say so (in Numb. 23:7): IT IS FROM ARAM THAT BALAK HAS BROUGHT ME, THE KING OF MOAB <FROM THE HILLS OF THE EAST> …? Moreover, did not Cushan-rishathaim (of Aram-naharaim) enslave us, as stated (in Jud. 3:8): AND THE CHILDREN OF ISRAEL SERVED CUSHAN-RISHATHAIM EIGHT YEARS? <Thus> they have committed two wicked acts against us. When the court had so {thanked} [instructed] him, he immediately turned back against them and slew them, as stated (in Ps. 60:2): WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH, JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. Did he not make war with Aram (i.e., Syria)? What is the meaning of AND SMOTE EDOM? It should have said "Aram" and not EDOM.6 It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him: Did not the Holy One say to you (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE? Joab answered them: Did he not say this to us (in vs. 4): YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU? Allow us to pass! But they did not want to <do so>. Joab said to them: If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them. It is therefore stated (in Ps. 60:2 [1]): <WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH,> JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. The Holy One said: You are to eradicate Edom little by little. When the time comes, I will destroy and eradicate it, as stated (in Obad. vs. 19): {HE SHALL TAKE POSSESSION OF THE NEGEB AND THE MOUNTAIN} [THE NEGEB SHALL TAKE POSSESSION OF THE MOUNTAIN OF] <ESAU>…. It also says (in vs. 20): AND THE EXILES IN THIS ARMY <OF THE CHILDREN OF ISRAEL>…. And it says (in vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION TO JUDGE THE MOUNTAIN OF ESAU. At that time (ibid., cont.): THE KINGDOM SHALL BELONG TO THE LORD.
[4] (Deut. 2:3:)
YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. This text is related (to Cant. 2:7=3:5):
I ADJURE YOU, O DAUGHTERS OF JERUSALEM BY GAZELLES <OR BY HINDS OF THE FIELD>. There are there three oaths
7 in the book of Canticles.
8 Why? One in which the Holy One adjured Israel not to reveal the end
9; <a second> that they would not force the end; <a third> that they would not rebel against the empires. The Holy One said to them: If you fulfill the oaths, fine; but if not, I will permit your flesh <to be a prey>, as with gazelles or hinds of the field, which no one claims or desires. Shall I not so claim your blood?
[5] (Deut. 2:31:)
MOREOVER, THE LORD SAID {
UNTO MOSES} [
UNTO ME]:
SEE I HAVE BEGUN TO GIVE SIHON AND HIS LAND OVER TO YOU. [It is also written] (in Amos 2:9):
YET I DESTROYED THE AMORITE10 [
BEFORE THEM, WHOSE STATURE WAS LIKE THE CEDARS IN HEIGHT]. By virtue of what? By virtue of the Torah, which the sages had taught. Our masters have said: Sihon was strong.
11 His height was like a wall tower, and he was stronger than all creatures. He was taller than any tower on earth, but his feet reached to the earth. So no creature was able to stand before him, just as it says (ibid., cont.):
YET I DESTROYED HIS FRUIT ABOVE <AND HIS ROOTS BELOW>. What did the Holy One do? He bound the <angelic> prince that belonged to him and to his land. Then he cast him {in} [from] his place and handed him over to Israel. Our masters have said: Sihon and Og were stronger than Pharaoh and his armies; for just as they uttered a song over the fall of Pharaoh, so were they worthy to utter a song at their fall. It is simply that David came and uttered a song over them, as stated (in Ps. 136:10):
TO THE ONE WHO SMOTE EGYPT THROUGH THEIR FIRST-BORN…. (vss. 17, 19)
TO THE ONE WHO SMOTE GREAT KINGS …; SIHON, KING OF THE AMORITES….
The End of Parashah Devarim
Appendix to Devarim
[1] (Deut. 1:1:)
THESE ARE THE WORDS THAT MOSES SPOKE. This text is related (to Is. 35:6):
THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Come and see.
12 When the Holy One said to M
OSES (in Exod. 3:10):
I WILL SEND YOU UNTO PHARAOH, Moses said to him: You are doing me an injustice.
13 (Exod. 4:10):
I AM NOT A MAN OF WORDS. He said to him: Seventy languages are spoken in Pharaoh's palace.
14 Thus if an embassy
15 comes from another place, they may speak with them in their own language. When I go on your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying: Look at the agent of the one who created the world and all its languages! Does he not know how to listen and reply? See here, something is wrong!
16 (Exod. 4:10:)
I AM NOT A MAN OF WORDS. (Exod. 6:12:) {
SEE} [
FOR]
I HAVE UNCIRCUMCISED LIPS (i.e., a speech impediment). The Holy One said to him: But look at the first Adam. Since no creature taught him, where did he <come to> know seventy languages? It is so stated:
AND HE RECITED NAMES FOR THEM.
17 "A name for every beast" is not written here but:
NAMES (in the plural). [Who gave Adam a mouth that would recite names, <i.e.,> a name for each and every <beast> in seventy languages?] The mouth that said (in Exod. 4:10):
I AM NOT A MAN OF WORDS, <then> said (in Deut. 1:1):
THESE ARE THE WORDS. The prophet also cries out and says (in Is. 35:6):
THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Why? (Ibid., cont.:)
BECAUSE WATERS SHALL BREAK FORTH IN THE WILDERNESS AND STREAMS IN THE DESERT. It is therefore stated (in Deut. 1:1):
THESE ARE THE WORDS.
[2] (Deut. 1:1:)
THESE ARE THE WORDS THAT MOSES SPOKE. This text is related (to Prov. 28:23):
THE ONE WHO REBUKES A PERSON WILL IN THE END FIND MORE FAVOR THAN THE ONE WITH A FLATTERING TONGUE. THE ONE WHO REBUKES A PERSON is Moses, since he rebuked Israel.
18 (Ibid., cont.:)
WILL IN THE END FIND MORE FAVOR <also refers to Moses>, since he found favor and good insight in the eyes of God and humanity. Thus it is stated (in Exod. 34:9):
PLEASE, IF I HAVE FOUND FAVOR IN YOUR EYES, O LORD. (Prov. 28:23:)
THE ONE WITH A FLATTERING TONGUE refers to Balaam, since he said to Israel (in Numb. 24:5):
HOW BEAUTIFUL ARE YOUR TENTS, O JACOB; YOUR TABERNACLES, O ISRAEL. To what were they comparable? To a king's son, who had two guardians.
19 One loved him and the other hated him. The one who loved him warned him and said: My son, watch yourself, lest you make a transgression, since your father is judge; and if he hears that you have committed a transgression, even though he is your father, he will not show partiality to you. But the one who hated him said to him: Why are you depressed? Your father is king! Do as you desire. Be afraid of no mortal, for your father will not be upset with you. Similarly the son is Israel. The two guardians are Moses and Balaam. Moses loved them and said to them (in Deut. 11:16–17):
TAKE HEED LEST YOUR HEART BE DECEIVED …; FOR THE ANGER OF THE LORD WILL BE KINDLED AGAINST YOU. Why? Because he is judge, as stated (in Deut. 4:39):
SO KNOW THIS DAY AND TAKE TO HEART THAT THE LORD IS GOD. Balaam, however, said: Do not be afraid. You are his children. Do whatever you want, for he will not be upset with you. To all the nations he does whatever he decrees over them. Why? (Numb. 23:19:)
GOD IS NOT A HUMAN, THAT HE SHOULD SPEAK FALSEHOOD. But in your case he said (ibid., cont.):
HAS HE GIVEN HIS WORD WITHOUT ACTING <ON IT>?
AND HAS HE SPOKEN <SOMETHING> WITHOUT FULFILLING IT? On this point Solomon cries out and says (in Prov. 27:6):
THE WOUNDS OF A LOVED ONE ARE FOUND TO BE TRUSTWORTHY. This refers to Moses. (Ibid., cont.):
AND THE KISSES OF AN ENEMY ARE PROFUSE. This refers to Balaam. (Deut. 1:1:)
THESE ARE THE WORDS.
[3] (Deut. 2:3:) YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. This text is related (to Cant. 2:7): I ADJURE YOU, O DAUGHTERS OF JERUSALEM <BY GAZELLES OR BY HINDS OF THE FIELD>. R. Levi said: I ADJURE YOU is written four times (in Cant. 2:7; 3:5; 5:8; and 8:4). And why? <The usage> corresponds to four empires, against none of which they should revolt.20 R. Helbo said: <The usage> corresponds to four things <they should not do>: They should not force the end; when they come up from exile, they should not come home in huge mobs; they should not revolt against the empire; and they should not reveal their mysteries21 (i.e., Oral Torah). And for that reason <Solomon> adjured them four times. [(Cant. 2:7, cont.:) O DAUGHTERS OF JERUSALEM.] What is the meaning of O DAUGHTERS OF JERUSALEM? <Solomon> calls the nations DAUGHTERS OF JERUSALEM. R. Johanan said: The Holy One is going to make Jerusalem a metropolis22 for the whole world, since it is stated (in Ezek. 16:61): AND I WILL GIVE THEM TO YOU AS DAUGHTERS, THOUGH THEY ARE NOT OF YOUR COVENANT.23 What is the meaning of THOUGH THEY ARE NOT OF YOUR COVENANT? Though <such a one> is neither of your mother's dowry, nor of your father's trade24; nor is it that you have kinship with such a one. What is the meaning of DAUGHTERS? <It is used> as (in Josh. 15:45): EKRON ALONG WITH ITS DAUGHTERS {as it were} AND COURTS (i.e., with its suburbs). So for that reason <Solomon> calls them DAUGHTERS OF JERUSALEM. (Cant. 2:7, cont.:) BY GAZELLES. What is the meaning of BY GAZELLES (TsB'WT)? By a heavenly host(TsB'). Another interpretation: By your circumcision, which is his desire (TsBYWN, i.e., gazelle [TsBYH]). Another interpretation: By the fathers, the mothers, and the tribes, which are likened to a deer. (Cant. 2:7, cont.:) OR BY HINDS OF THE FIELD. These are the tribes, which were likened to a hind where it is stated (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE.
[4] (Deut. 2:3:) YOU HAVE HAD ENOUGH OF GOING ABOUT. This text is related (to Ps. 37:7): BE SILENTLY ATTENTIVE TO THE LORD, AND WAIT PATIENTLY (hitholel, as if from HLL) FOR HIM. What is the meaning of TO THE LORD?25 Accept the judgment upon yourselves; yes, even if you become slain (rt.: HLL) for the name of the Holy One, just as it is stated (in Job 13:15): {<EVEN> IF HE SLAYS ME,} [HE MAY WELL SLAY ME;] I WILL WAIT FOR HIM.26
(Deut. 2:3:) YOU HAVE HAD ENOUGH OF GOING ABOUT (rt.: SBB) THIS HILL COUNTRY (hahar). <These words can and should mean:> He had his father (hahar understood as horeh) sit down to eat (rt.: SBB).27 Esau greatly honored his father Isaac.28 Rabban Simeon ben Gamaliel said: Esau honored <him> as I have been unable to honor my father. When I came to my29 father to serve him, I did not wear fine clothes, but Esau did not perform in the clothes which he wore outside, when he served his father. What did he do? He took off the garments in which he served and put on fine clothes. Thus it is stated (in Gen. 27:15): THEN REBEKAH TOOK THE BEST GARMENTS OF HER OLDER SON ESAU, WHICH WERE WITH HER IN THE HOUSE. Ergo, he honored his father (horo) greatly. After I (i.e., the Holy One) repay (pore') him for honoring his parents, I will exact vengeance (pore') from him. Thus it is stated (in Zech. 3:12 [8]): [FOR] THUS SAYS THE LORD OF HOSTS AFTER HIS GLORY SENT ME UNTO THE NATIONS THAT PLUNDERED YOU. But now (as stated in Deut. 2:3): YOU HAVE HAD ENOUGH.
[5] Another interpretation (of Deut. 2:3):
<YOU HAVE HAD ENOUGH OF> GOING ABOUT THIS MOUNTAIN.
30 What does it signify regarding the Temple, of which it is written (in Ps. 48:3 [2]):
MOUNT ZION FAR IN THE NORTH? Is it not enough for you that you do not accept his mountain? Rather he enters your mountain and destroys it. (
Deut. 2:3, cont.:)
TURN NORTH. Prepare yourselves for the empires, because they are coming upon you, as stated (in Jer. 1:15):
FOR BEHOLD, I AM CALLING ALL THE KINGDOMS OF THE NORTH,
31 (Deut. 2:4:)
COMMAND THE PEOPLE, SAYING. <These words are> to teach the generations coming after you that they charge each other to be wary of Esau.
32
(Deut. 2:4:) YOU ARE PASSING THROUGH <THE BORDERS OF YOUR KINFOLK, THE CHILDREN OF ESAU, THE INHABITANTS OF SEIR>. It is a good sign33 for them that you are passing through. Why? When it comes to divine retribution, it only comes upon the inhabitants. It is so stated (in Is. 24:17): TERROR, THE PIT, AND THE SNARE ARE UPON YOU, O INHABITANT OF THE LAND!
(Deut. 2:4:) YOU ARE PASSING THROUGH THE BORDERS OF YOUR KINFOLK, THE CHILDREN OF ESAU, <THE INHABITANTS OF SEIR>; and the prophet cries out (in Obad. vs. 7): ALL YOUR ALLIES HAVE DRIVEN YOU TO THE BORDER.
(
Deut. 2:4, cont.:)
THEY WILL BE AFRAID OF YOU, BUT BE VERY CAREFUL. Even though they are afraid of you,
BE VERY CAREFUL. Rabban Simeon ben Gamaliel has said: When they are afraid of you, <Scripture> has said to us,
BE VERY CAREFUL. How much the more <must> we <be careful>, when absorbed among them.
[6] (Deut. 2:5:) DO NOT ENGAGE THEM IN BATTLE, FOR I WILL NOT GIVE YOU ENOUGH OF THEIR LAND FOR ('ad) <EVEN> THE SOLE OF A FOOT TO TREAD (rt.: DRK) ON. R. Meir says: Until ('ad) his (the Holy One's) feet stand on that day (upon the Mount of Olives).34 R. Samuel says: Until ('ad) that one comes of whom it is written (in Numb. 24:17): A STAR SHALL COME (DRK) OUT OF JACOB.35 This refers to the messianic King. The Holy One said to them: In this world you have no property on this mountain, but in the world to come you shall be redeemed. Then you shall claim it and take possession of it.36 It is so stated (in Obad. vs. 19): THE NEGEB SHALL TAKE POSSESSION OF THE MOUNTAIN OF ESAU. It is also written (in vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION TO JUDGE THE MOUNTAIN OF ESAU, AND THE KINGDOM SHALL BELONG TO THE LORD.
[7]
(Deut. 2:31):
SEE I HAVE BEGUN TO GIVE SIHON AND HIS LAND OVER TO YOU. BEGIN <TO TAKE> POSSESSION <OF HIS LAND>. This text is related (to Amos 2:9):
YET I DESTROYED THE AMORITE37 BEFORE YOU,
38 WHOSE STATURE WAS LIKE THE CEDARS IN HEIGHT AND WHO WAS AS STRONG AS THE OAKS. R. Johanan said:
39 Sihon's thighbone was eighteen cubits according to the cubits of the children of his generation.
40 (Deut. 3:1:)
AND OG, KING OF BASHAN. Abba Saul says: I used to bury the dead.
41 One time I ran after a deer and entered within the thighbone of a corpse. Moreover, I ran after it for three parasangs,
42 without reaching the deer and without the thighbone ending. I asked: Who is he? And they said to me: This is the thighbone of Og, King of Bashan.
When Hadrian the Wicked conquered Jerusalem, he took pride in saying: I conquered Jerusalem by force. R. Johanan ben Zakkai said to him: Do not take pride <in this>. If it had not been <ordained> from the heavens, you would not have conquered. What did Rabban Johanan do? He took him and brought him into the <Amorite> cave. There he showed him <where> the Amorites <lay> buried, and one of them was eighteen cubits long. He said to him: When we had virtue, all these fell at our hands, but now because of our sins, you have prevailed against us. So Scripture says (in Amos 2:9):
YET I DESTROYED THE AMORITE BEFORE YOU. By virtue of what? By virtue of the Torah, which you accepted <and> which begins (in Exod. 20:2): I (
anokhi)
AM THE LORD YOUR GOD. It is through the word
anokhi (in Amos 2:9): I (
anokhi)
DESTROYED THE AMORITE BEFORE YOU.
[8] Our masters have taught: Sihon was as strong as a wall tower.
43 When he sat on the wall his feet reached to the ground, and there was no creature on earth able to stand against him. So what did the Holy One do? He bound his guardian angel (
SRW SL M'LH, rt.: '
LH), cast him down, and deliverered him into the hand of Moses. It is so stated (with reference to the Amorite in Amos 2:9, cont.):
I DESTROYED HIS FRUIT ABOVE (
MM'L, rt.: '
LH)
AND HIS ROOTS BELOW, i.e., his seed. Why? Because the Holy One foresaw his children and his children's children up to the resurrection that not one of them would fear Heaven, he immediately cut off his seed. But how did the Amorites die? Rabbi Levi said: The Holy One prepared two hornets for each and every one of them, as stated (in a literal translation of Deut. 7:20):
MOREOVER, THE LORD [
YOUR]
GOD WILL SEND THE HORNET AMONG THEM. Now the hornet flies and smites one in the midst of his eye. Then immediately his eye drops out and he dies. And this is what David said (in Ps. 44:4 [3]):
FOR THEY DID NOT TAKE POSSESSION OF THE LAND WITH THEIR OWN SWORD, NOR DID THEIR MIGHTY ARM DELIVER THEM…. If you had not helped them they would not have overcome them. So for that reason, when Moses saw them, he was afraid of them, until the Holy One said to him: Do not be afraid of them. The sages have said: Sihon and Og were stronger than Pharaoh and his armies; for just as they uttered a song over the fall of Pharaoh and his army, so were they worthy to utter <a song> over Sihon and Og. It is simply that David came and uttered a song over them (in Ps. 136:19–20):
SIHON, KING OF THE AMORITES, FOR HIS STEADFAST LOVE ENDURES FOREVER; AND OG, KING OF BASHAN, FOR HIS STEADFAST LOVE ENDURES FOREVER.
[9]
(Deut. 2:31):
SEE I HAVE BEGUN TO GIVE <SIHON AND HIS LAND> OVER TO YOU (in the singular). He did not say: "To you (in the plural)," but
TO YOU (in the singular), <i.e.,> because of you (in the singular). Now it was not because Israel possessed good works that I handed them over, but because of you. Moses said: You are sending an Angel. I have no need for him, (in the words of Exod. 33:15)
IF YOUR PRESENCE DOES NOT GO ALONG. The Holy One said: Is it because of the angel that you are making a complaint? By your life, it shall not be an angel but a single hornet that I will send, and it shall finish them; for so it says (in Josh. 24:12):
I SENT THE HORNET BEFORE YOU, <WHICH DROVE OUT THOSE TWO KINGS OF THE AMORITES FROM BEFORE YOU>.
[10]
(Deut. 2:31):
SEE I HAVE BEGUN TO GIVE <SIHON AND HIS LAND> OVER TO YOU. What is written there (in Deut. 2:24)?
<SEE, I HAVE GIVEN SIHON, THE AMORITE KING OF HESHBON, INTO YOUR HAND ALONG WITH HIS LAND. BEGIN TO TAKE POSSESSION,> AND ENGAGE HIM IN BATTLE. But they did not do so. Rather (we read in vs. 26:)
THEN I SENT MESSENGERS <FROM THE DESERT OF KEDEMOTH UNTO KING SIHON OF HESHBON WITH WORDS OF PEACE>. The Holy One said: I said:
AND ENGAGE HIM IN BATTLE, but you are talking of peace. (Is. 48:22:)
THERE IS NO PEACE, SAYS THE LORD, FOR THE WICKED. See, the words of peace are so great that Israel nullified what he had told them (in Deut. 2:24):
AND ENGAGE HIM IN BATTLE. Still he was not angry with them.
[(Deut. 2:26:) FROM THE DESERT OF KEDEMOTH.] What is the meaning of FROM THE DESERT OF KEDEMOTH (rt.: QDM)? Moses said to him: From you I learned that you existed before (rt.: QDM) the world.44 You could have sent a single bolt of lightning to burn Egypt, but you did not do so. Rather you sent me to Pharaoh, as stated (in Exod. 5:1): LET MY PEOPLE GO. Ergo KEDEMOTH.
Another interpretation (of Deut. 2:26): FROM THE DESERT OF KEDEMOTH. From the Torah I learned that it existed before (rt.: QDM) everything. When you came to give it, it was revealed to you that the children of Esau and the children of Keturah would not accept it. But nevertheless you persevered and demanded it for them so that they would accept it. Therefore (in Deut. 2:26): I SENT MESSENGERS <FROM THE DESERT OF KEDEMOTH>. The Holy One said: You are asking peace. By your life you shall take possession of their land in peace, as stated (in Ps. 37:11): BUT THE MEEK SHALL TAKE POSSESSION OF THE LAND AND TAKE DELIGHT IN ABUNDANT PEACE.
The End of the Supplement to Parashah Devarim
1. Tanh., Deut. 1:3; see Gen. R. 74:15.
2. Gk.: Synedrion.
3. These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9.: Cf. MQ 16b, for an interpretation that identifies this sage with David himself.
4. For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there.
5. Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar.
6. In Hebrew block letters “Aram” and “Edom” look almost identical.
7. Actually there are four oaths, 2:7; 3:5; 5:8; and 8:4, and only the first two mention gazelles or hinds.
8. Tanh., Deut. 1:4; cf. below 3a; Ket. 111a.
9. Cf. Cant. R. 12:9:1.
10. Although THE AMORITE implies the Amorite people in the biblical context, in the context of the midrash the singular AMORITE refers to Sihon.
11. Below, Deut. 1a:8; M. Pss. 136:11.
12. Tanh., Deut. 1:2.
13. Gk.: bia.
14. Palterin. Gk.: praitorion; Lat. praetorium.
15. Gk.: presbeuterion.
16. Gk.: bia.
17. The citation is not found in Scripture. Cf. Gen. 2:20: AND ADAM RECITED NAMES FOR ALL CATTLE…., a reading which what follows assumes. The midrash is also assuming that the beasts already had names, which Adam merely recited.
18. Deut. R. 1:2.
19. Gk.: paidagogoi.
20. See Cant. R. 2:7:1; cf. above 4.
21. Gk.: mysterion.
22. Gk.: metropolis.
23. Cant. R. 1:5:3; Exod. R. 23:10.
24. Gk.: pragmateia.
25. Cf. Deut. R. 1:17.
26. Sic! The Masoretic text reads: HE MAY WELL SLAY ME; I HAVE NO HOPE.
27. The midrash understands hahar in the sense of horeh, which denotes a male parent, and the verb, sob (rt.: SBB), in the sense of “have one sit down to eat.”
28. Deut. R. 1:15.
29. The Buber reading, “his father,” is surely incorrect.
30. Although various biblical translations render this word as HILL COUNTRY, MOUNTAIN better fits the sense of the midrash.
31. Cf. the Masoretic text, which reads ALL THE FAMILIES OF THE KINGDOMS OF THE NORTH.
32. Cf. Deut. R. 1:20.
33. Gk.: semeion.
34. See Zech. 14:4.: Thus R. Meir would understand Deut. 2:5 to mean: DO NOT ENGAGE THEM IN BATTLE, FOR I WILL NOT GIVE YOU ANY OF THEIR LAND UNTIL THE SOLE OF A FOOT GAINS A FOOTHOLD.
35. See Deut. R. 1:20.
36. Buber suggests emending TAKE POSSESSION OF TO TREAD UNDER FOOT.
37. Although THE AMORITE implies the Amorite people in the biblical context, in the context of the midrash the singular AMORITE refers to Sihon.
38. The Masoretic Text reads BEFORE THEM.
39. Cf. Deut. R. 1:24.
40. Gk.: kole.
41. Nid. 24:b.
42. Persian miles of about four thousand yards each. Persian: farsang; Gk.: parasaggai.
43. See above, Deut. 1:5; M. Pss. 136:11.
44. Rashi on Deut. 2:26.
ונסע המדברה – אילו לא חטאו, היו עוברים דרך הר שעיר ליכנס לארץ מדרומו לצפונו, ובשביל שקילקלו הפנוא לצד המדבר שהוא בין ים סוף לדרומו של הר,ב והילכו אצל דרומו מן המערב למזרח דרךג יציאתןד ממצריםה שהוא במקצוע דרומית מערבית, משם היו הולכין לצד המזרח.