## Rashi on Deuteronomy Chapter 3

###### Rashi on Deuteronomy 3:1:1
[Rashi on Deuteronomy 3:1:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:1:1)

**ונפן ונעל.** כָּל צַד צָפוֹן הוּא עֲלִיָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונפן ונעל AND WE TURNED AND WENT UP — every journey towards the north (from the wilderness towards Canaan) is “uphill”.


###### Rashi on Deuteronomy 3:2:1
[Rashi on Deuteronomy 3:2:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:2:1)

**אל תירא אתו.** וּבְסִיחוֹן לֹא הֻצְרַךְ לוֹמַר אַל תִּירָא אֹתוֹ אֶלָּא מִתְיָרֵא הָיָה מֹשֶׁה שֶׁלֹּא תַעֲמֹד לוֹ זְכוּת שֶׁשִּׁמֵּשׁ לְאַבְרָהָם, שֶׁנֶּאֱמַר (בראשית י"ד) "וַיָּבֹא הַפָּלִיט", וְהוּא עוֹג:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל תירא אתו DO NOT FEAR HIM — In the case of Sihon, however, it did not feel it necessary to state, “Do not fear him״!? But in the case of Og Moses feared lest the merit that he (Og) had been of service to Abraham might avail him, as it is said, (Genesis 14:13: see Rashi thereon), "And the fugitive came", and that was Og (Genesis Rabbah 42:8; see Rashi on Numbers 21:34).


###### Rashi on Deuteronomy 3:4:1
[Rashi on Deuteronomy 3:4:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:4:1)

**חבל ארגב.** מְתַרְגְּמִינַן בֵּית פֶּלֶךְ טְרָכוֹנָא, וְרָאִיתִי תַּרְגּוּם יְרוּשַׁלְמִי בִּמְגִלַּת אֶסְתֵּר קוֹרֵא פָּלָטִין טְרָכוֹנִין, לָמַדְתִּי חֶבֶל אַרְגּוֹב הִפַּרְכִיָּא – הֵיכַל מֶלֶךְ, כְּלוֹמַר שֶׁהַמַּלְכוּת נִקְרֵאת עַל שְׁמָהּ; וְכֵן אֶת הָאַרְגּוֹב דִּמְלָכִים (מלכים ב ט״ו:כ״ה), אֵצֶל הֵיכַל מֶלֶךְ הֲרָגוֹ פֶּקַח בֶּן רְמַלְיָהוּ לִפְקַחְיָה בֶן מְנַחֵם, לָמַדְתִּי שֶׁכָּךְ נִקְרָא שֵׁם הִפַּרְכִיָּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חבל ארגב [ALL] THE LINE OF ARGOB — We render this in the Targum by בית פלך טרכונא Now I have seen that the Jerusalem Targum of the Scroll of Esther terms a palace טרכונין. I learn from this that חבל ארגב signifies “the province of the Royal Palace”, denoting that the province is called after its name (after the name of the palace). Similarly, also the term ארגוב found in the Book of Kings (2 15:25) where the meaning is that Pekah the son of Remaliah slew Pekahia the son of Menahem near the king’s palace (את ארגוב), I learn that thus (after the palace) was the province named.


###### Rashi on Deuteronomy 3:5:1
[Rashi on Deuteronomy 3:5:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:5:1)

**מערי הפרזי.** פְּרוּזוֹת וּפְתוּחוֹת בְּלֹא חוֹמָה, וְכֵן (זכריה ב') "פְּרָזוֹת תֵּשֵׁב יְרוּשָׁלַיִם":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מערי הפרזי [BESIDES] UNWALLED CITIES — unconfined and open, i.e. without a wall. Similar is, (Zechariah 2:8) “As open spaces (פרזות) shall Jerusalem be inhabited”.


###### Rashi on Deuteronomy 3:6:1
[Rashi on Deuteronomy 3:6:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:6:1)

**החרם.** לְשׁוֹן הֹוֶה – הָלוֹךְ וְכַלּוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
החרם — This has a present frequentative meaning: going on and destroying (see Rashi on Numbers 25:17).


###### Rashi on Deuteronomy 3:8:1
[Rashi on Deuteronomy 3:8:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:8:1)

**מיד.** מֵרְשׁוּת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מיד means, FROM THE CONTROL OF.


###### Rashi on Deuteronomy 3:9:1
[Rashi on Deuteronomy 3:9:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:9:1)

**צידנים יקראו לחרמון וגו'.** וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (דברים ד') "וְעַד הַר שִׂיאֹן הוּא חֶרְמוֹן", הֲרֵי לוֹ אַרְבָּעָה שֵׁמוֹת, לָמָּה הֻצְרְכוּ לִכָּתֵב? לְהַגִּיד שֶׁבַח אֶרֶץ יִשְׂרָאֵל – שֶׁהָיוּ אַרְבַּע מַלְכֻיּוֹת מִתְפָּאֲרוֹת בְּכָךְ, זוֹ אוֹמֶרֶת עַל שְׁמִי יִקָּרֵא, וְזוֹ אוֹמֶרֶת עַל שְׁמִי יִקָּרֵא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
צידנים יקראו לחרמון וגו׳ THE SIDONIANS CALL HERMON SIRION — But in another passage it states, (Deuteronomy 4:48) “Even unto Mount Sion which is Hermon”. So you see it had four names. And why had they all to be written in Scripture? To tell the praise of the land of Israel: that there were four kingdoms (kings) priding themselves in this — one saying, "After me shall it be named", and another saying, "After me shall it be named" (Sifrei Devarim 37:10; cf. Chullin 60b).


###### Rashi on Deuteronomy 3:9:2
[Rashi on Deuteronomy 3:9:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:9:2)

**שניר.** הוּא שֶׁלֶג בִּלְשׁוֹן אַשְׁכְּנַז וּבִלְשׁוֹן כְּנַעַן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שניר SHENIR — This signifies "snow" in the German language (Schnee) and in the Canaanite (Slav) language (Snih).


###### Rashi on Deuteronomy 3:11:1
[Rashi on Deuteronomy 3:11:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:11:1)

**מיתר הרפאים.** שֶׁהָרְגוּ אַמְרָפֶל וַחֲבֵרָיו בְּעַשְׁתְּרוֹת קַרְנַיִם, וְהוּא פָּלַט מִן הַמִּלְחָמָה שֶׁנֶּאֱמַר (בראשית י"ד) "וַיָּבֹא הַפָּלִיט" – זֶהוּ עוֹג:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מיתר הרפאים [ONLY OG … REMAINED] OF THE REST OF THE REPHAIM whom Amraphel and his allies slew in Ashteroth-Karnaim (Genesis 14:5), and he (Og) escaped from the battle, as it is said, (Genesis 14:13) "And the fugitive came", and that was Og (Genesis Rabbah 42:8; cf. Rashi on Genesis 14.13.1).


###### Rashi on Deuteronomy 3:11:2
[Rashi on Deuteronomy 3:11:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:11:2)

**באמת איש.** בְּאַמַּת עוֹג:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באמת איש AFTER THE CUBIT OF A MAN — i.e. after the cubit of Og.


###### Rashi on Deuteronomy 3:12:1
[Rashi on Deuteronomy 3:12:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:12:1)

**ואת הארץ הזאת.** הָאֲמוּרָה לְמַעְלָה, מִנַּחַל אַרְנוֹן וְעַד הַר חֶרְמוֹן, **ירשנו בעת ההיא**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואת הארץ הזאת AND THIS LAND mentioned above (v. 8), "from the brook of Arnon to Mount Hermon", ירשנו בעת ההוא WE POSSESSED AT THAT TIME.


###### Rashi on Deuteronomy 3:12:2
[Rashi on Deuteronomy 3:12:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:12:2)

**מערער אשר על נחל ארנן.** אֵינוֹ מְחֻבָּר לְרֹאשׁוֹ שֶׁל מִקְרָא אֶלָּא לְסוֹפוֹ – עַל נָתַתִּי לָראוּבֵנִי וְלַגָּדִי, אֲבָל לְעִנְיַן יְרֻשָּׁה עַד הַר חֶרְמוֹן הָיָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מערער אשר על נחל ארנן FROM AROER, WHICH IS BY THE BROOK ARNON — this must not be connected with the first part of this verse (defining הארץ הזאת) but with its conclusion — with נתתי לראבני ולגדי I GAVE TO THE REUBENITES AND TO THE GADITES; however, as respects possession (taking by conquest) that was "[from the brook of Arnon] to Mount Hermon" (v. 8).


###### Rashi on Deuteronomy 3:13:1
[Rashi on Deuteronomy 3:13:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:13:1)

**ההוא יקרא ארץ רפאים.** הִיא אוֹתָהּ שֶׁנָּתַתִּי לְאַבְרָהָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ההוא יקרא ארץ רפאים IT IS THAT WHICH IS CALLED THE LAND OF REPHAIM — it is that which I gave to Abraham (cf. Rashi on 2:20).


###### Rashi on Deuteronomy 3:16:1
[Rashi on Deuteronomy 3:16:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:16:1)

**תוך הנחל וגבל.** כָּל הַנַּחַל וְעוֹד מֵעֵבֶר לִשְׂפָתוֹ, כְּלוֹמַר עַד וְעַד בִּכְלָל וְיוֹתֵר מִכֵּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תוך הנחל וגבול THE MIDST OF THE BROOK AND THE TERRITORY, i.e., all the brook and in addition, land on its opposite bank. The words therefore are as much as to say, עד "unto” the Brook of Arnon, ועד "and” that which is mentioned as being "unto” (i.e. the Brook itself) is included (by the words תוך הנחל), and even more than this (namely, the גבול, land on the other side of the brook).


###### Rashi on Deuteronomy 3:17:1
[Rashi on Deuteronomy 3:17:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:17:1)

**מכנרת.** מֵעֵבֶר הַיַּרְדֵּן הַמַּעֲרָבִי, וְנַחֲלַת בְּנֵי גָד מֵעֵבֶר הַיַּרְדֵּן הַמִּזְרָחִי, וְנָפַל בְּגוֹרָלָם רֹחַב הַיַּרְדֵּן כְּנֶגְדָּם, וְעוֹד מֵעֵבֶר שְׂפָתוֹ עַד כִּנֶּרֶת, וְזֶהוּ שֶׁנֶּאֱמַר **והירדן וגבל** – הַיַּרְדֵּן וּמֵעֵבֶר לוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מכנרת FROM CHINNERETH — This is on the western side of Jordan. The inheritance of the children of Gad was in the east side of the Jordan, and there fell as their lot the width of the Jordan, adjoining their territory, and in addition, land on its opposite bank up to Chinnereth. This is the meaning of what is said here, "And the Jordan and the territory thereof”, i.e. the Jordan and some land on its opposite bank.


###### Rashi on Deuteronomy 3:18:1
[Rashi on Deuteronomy 3:18:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:18:1)

**ואצו אתכם.** לִבְנֵי רְאוּבֵן וּבְנֵי גָד הָיָה מְדַבֵּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואצו אתכם AND I COMMANDED YOU — He now addresses himself to the sons of Reuben and the sons of Gad.


###### Rashi on Deuteronomy 3:18:2
[Rashi on Deuteronomy 3:18:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:18:2)

**לפני אחיכם.** הֵם הָיוּ הוֹלְכִים לִפְנֵי יִשְׂרָאֵל לַמִּלְחָמָה לְפִי שֶׁהָיוּ גִּבּוֹרִים, וְאוֹיְבִים נוֹפְלִים לִפְנֵיהֶם, שֶׁנֶּאֱמַר (דברים ל"ג) "וְטָרַף זְרוֹעַ אַף קָדְקֹד":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לפני אחיכם [YE SHALL PASS OVER EQUIPPED] BEFORE YOUR BRETHREN — they used to go in front of the other Israelites into battle because they were mighty men, and the enemy fell before them, as it is said of Gad, (Deuteronomy 33:20) "He tears the arm together with the crown” (cf. Rashi on Numbers 32:17).


###### Rashi on Deuteronomy 3:23:1
[Rashi on Deuteronomy 3:23:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:23:1)

**ואתחנן.** אֵין חִנּוּן בְּכָל מָקוֹם אֶלָּא לְשׁוֹן מַתְּנַת חִנָּם – אַעַ"פִּ שֶׁיֵּשׁ לָהֶם לַצַּדִּיקִים לִתְלוֹת בְּמַעֲשֵׂיהֶם הַטּוֹבִים אֵין מְבַקְּשִׁים מֵאֵת הַמָּקוֹם אֶלָּא מַתְּנַת חִנָּם, (לְפִי שֶׁאָמַר לוֹ וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן אָמַר לוֹ בִּלְשׁוֹן וָאֶתְחַנַּן); דָּ"אַ זֶה אֶחָד מֵעֲשָׂרָה לְשׁוֹנוֹת שֶׁנִּקְרֵאת תְּפִלָּה, כִּדְאִיתָא בְּסִפְרֵי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואתחנן — All forms of the verb חנן signify an ex gratia gift. Although the righteous might make a claim to reward depend Upon their good deeds, yet they solicit from the Omnipresent only an ex gratia gift. [Because He had said to him, (Exodus 33:19) “I will show grace (וחנתי) unto him to whom I will show grace”, he (Moses) when referring to his entreaty of God uses the expression (lit., spoke to Him) "I implored grace (ואתחנן)” (Midrash Tanchuma 5:2:3] — Another explanation is that the idea of an ex gratia gift is not to be stressed; but this is merely one of the ten terms by which prayer is described, as are enumerated in Sifrei Devarim 26:7.


###### Rashi on Deuteronomy 3:23:2
[Rashi on Deuteronomy 3:23:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:23:2)

**בעת ההוא.** לְאַחַר שֶׁכָּבַשְׁתִּי אֶרֶץ סִיחוֹן וְעוֹג דִּמִּיתִי שֶׁמָּא הֻתַּר הַנֶּדֶר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בעת ההוא [I IMPLORED GRACE OF GOD] AT THAT TIME — After I had subdued the land of Sihon and Og I thought that perhaps the vow that I should not enter the land was annulled, since this was part of the land of Canaan (cf. Sifrei Devarim 26:8 and Rashi on Numbers 27:12).


###### Rashi on Deuteronomy 3:23:3
[Rashi on Deuteronomy 3:23:3](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:23:3)

**לאמר.** זֶה אֶחָד מִגּ' מְקוֹמוֹת שֶׁאָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם אֵינִי מַנִּיחֲךָ עַד שֶׁתּוֹדִיעֵנִי אִם תַּעֲשֶׂה שְׁאֵלָתִי אִם לָאו (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאמר TO SAY (i.e. that God should say) — This is one of the three occasions where Moses spoke before the Omnipresent: I will not let You go until You tell me whether You will fulfill my request or not (Sifrei Devarim 26:9; cf. Rashi on Numbers 12:13).


###### Rashi on Deuteronomy 3:24:1
[Rashi on Deuteronomy 3:24:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:24:1)

**ה' אלהים.** רַחוּם בַּדִּין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אדני אלהים O LORD, GOD — O Thou Who art. merciful (ה׳) in judgment (אלהים) (cf. Sifrei Devarim 26:10).


###### Rashi on Deuteronomy 3:24:2
[Rashi on Deuteronomy 3:24:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:24:2)

**אתה החלות להראות את עבדך.** פֶּתַח, לִהְיוֹת עוֹמֵד וּמִתְפַּלֵּל אַעַ"פִּ שֶׁנִּגְזְרָה גְּזֵרָה; אָמַר לוֹ מִמְּךָ לָמַדְתִּי, שֶׁאָמַרְתָּ לִי (שמות ל"ב) "וְעַתָּה הַנִּיחָה לִּי", וְכִי תוֹפֵס הָיִיתִי בְךָ? אֶלָּא לִפְתֹּחַ פֶּתַח, שֶׁבִּי הָיָה תָלוּי לְהִתְפַּלֵּל עֲלֵיהֶם, כְּמוֹ כֵן הָיִיתִי סָבוּר לַעֲשׂוֹת עַכְשָׁו (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אתה החלות להראות את עבדך THOU DIDST BEGIN TO SHOW THY SERVANT an opening to stand and offer prayer, although the decree has been enacted; he said to Him: I learned to do so from Thee, for Thou didst say to me, (Exodus 32:10; cf. Rashi thereon) "And now, leave Me alone”. Was I, then, holding Thee? But Thou didst say this to open the door and to show that it depended upon me to pray for them. Just so do I think to act now (Sifrei Devarim 27:2).


###### Rashi on Deuteronomy 3:24:3
[Rashi on Deuteronomy 3:24:3](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:24:3)

**את גדלך.** זוֹ מִדַּת טוּבְךָ, וְכֵן הוּא אוֹמֵר (במדבר י"ד) "וְעַתָּה יִגְדַּל נָא כֹּחַ ה'":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את גדלך [TO SHOW] THY GREATNESS — This means Thy attribute of goodness. Similarly it states, (Numbers 14:17, 18) "And now, I beseech Thee, let the strength of my Lord be great, [according as thou hast spoken, saying: The Lord is long-suffering and of much mercy, etc."].


###### Rashi on Deuteronomy 3:24:4
[Rashi on Deuteronomy 3:24:4](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:24:4)

**ואת ידך.** זוֹ יְמִינְךָ שֶׁהִיא פְּשׁוּטָה לְכָל בָּאֵי עוֹלָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואת ידך AND THY [STRONG] HAND — This refers to Thy right hand which is extended to all who enter the world (all human beings) [to receive them in penitence] (Sifrei Bamidbar 134:5).


###### Rashi on Deuteronomy 3:24:5
[Rashi on Deuteronomy 3:24:5](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:24:5)

**החזקה.** שֶׁאַתָּה כוֹבֵשׁ בְּרַחֲמִים אֶת מִדַּת הַדִּין בְּחָזְקָה (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
החזקה [THY] STRONG [HAND] — I speak of it as Thy strong hand, because by showing mercy Thou forcibly (בחזקה) subduest the attribute of strict justice (Sifrei Bamidbar 134:5).


###### Rashi on Deuteronomy 3:24:6
[Rashi on Deuteronomy 3:24:6](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:24:6)

**אשר מי אל וגו'.** אֵינְךָ דוֹמֶה לְמֶלֶךְ בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ יוֹעֲצִין וְסַנְקַתֶּדְרִין הַמַמְּחִין בְּיָדוֹ כְּשֶׁרוֹצֶה לַעֲשׂוֹת חֶסֶד וְלַעֲבֹר עַל מִדּוֹתָיו, אַתָּה אֵין מִי שֶׁיִּמְחֶה בְיָדְךָ אִם תִּמְחֹל לִי וּתְבַטֵּל גְּזֵרָתְךָ; וּלְפִי פְשׁוּטוֹ אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ מִלְחֶמֶת סִיחוֹן וְעוֹג, – כְּדִכְתִיב (דברים ב') "רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ", – הַרְאֵנִי מִלְחֶמֶת ל"א מְלָכִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר מי אל וגו׳ FOR WHAT GOD IS THERE [… WHO CAN DO ACCORDING TO THY WORKS] — Thou art unlike a mortal king who has counsellors and assessors who would prevent him when he wishes to show kindness and to forgo, what is due to him: Thou, however, — there is none who can prevent Thee if Thou pardonest me and dost annul Thy decree (Sifrei Devarim 27:6). But according to its plain sense it means: "Thou hast begun to show Thy servant the war with Sihon and Og, as it is written, (Deuteronomy 2:31) “Behold I have begun to give [Sihon and his land] before thee"; let me behold also the war with the thirty-one kings of Canaan.


###### Rashi on Deuteronomy 3:25:1
[Rashi on Deuteronomy 3:25:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:25:1)

**אעברה נא.** אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אעברה נא LET ME PASS OVER, I PRAY THEE — The term נא is a term of request (it does not here signify "now").


###### Rashi on Deuteronomy 3:25:2
[Rashi on Deuteronomy 3:25:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:25:2)

**ההר הטוב הזה.** זוֹ יְרוּשָׁלַיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ההר הטוב הזה THAT GOODLY MOUNTAIN, i.e. Jerusalem (that was situated on hills) (Sifrei Bamidbar 134:5).


###### Rashi on Deuteronomy 3:25:3
[Rashi on Deuteronomy 3:25:3](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:25:3)

**והלבנן.** זֶה בֵּית הַמִּקְדָּשׁ (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והלבנן AND LEBANON — this is a term for the Temple (Siphre).


###### Rashi on Deuteronomy 3:26:1
[Rashi on Deuteronomy 3:26:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:26:1)

**ויתעבר ה'.** נִתְמַלֵּא חֵמָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויתעבר ה׳ This means, GOD WAS FILLED WITH WRATH (Sifrei Bamidbar 135).


###### Rashi on Deuteronomy 3:26:2
[Rashi on Deuteronomy 3:26:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:26:2)

**למענכם.** אַתֶּם גְּרַמְתֶּם לִי, וְכֵן הוּא אוֹמֵר (תהלים ק"ו) "וַיַּקְצִיפוּ עַל מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למענכם ON ACCOUNT OF YOU — You caused this for me (that God was wroth with me); similarly it states, (Psalms 106:32) “And they provoked Him at the waters of Meriba, and He did evil to Moses on their account".


###### Rashi on Deuteronomy 3:26:3
[Rashi on Deuteronomy 3:26:3](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:26:3)

**רב לך.** שֶׁלֹּא יֹאמְרוּ הָרַב כַּמָּה קָשֶׁה וְהַתַּלְמִיד כַּמָּה סַרְבָן וּמַפְצִיר (סוטה י"ג); דָּ"אַ — **רב לך**, הַרְבֵּה מִזֶּה שָׁמוּר לְךָ, רַב טוּב הַצָּפוּן לְךָ (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רב לך LET IT SUFFICE THEE (i.e. pray no more), so that people should not say, “How harsh is the Master, and how obstinate and importunate is the disciple" (Sotah 13b). Another explanation of רב לך (lit., there is much for you) — more than this is reserved for you; much is the goodness that is stored up for thee (Sifrei Bamidbar 135).


###### Rashi on Deuteronomy 3:27:1
[Rashi on Deuteronomy 3:27:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:27:1)

**וראה בעיניך.** בִּקַּשְׁתָּ מִמֶּנִּי וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה, אֲנִי מַרְאֶה לְךָ אֶת כֻּלָּהּ שֶׁנֶּאֱמַר (דברים ל"ב) "וַיַּרְאֵהוּ ה' אֶת כָּל הָאָרֶץ":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וראה בעיניך [LIFT UP THINE EYES …] AND SEE IT WITH THINE EYES — Thou didst request of Me, (v. 25) “Let me see the good land”; I will let thee see the whole of it (not the good territory alone), as it is said, (Deuteronomy 34:1) “And the Lord showed him all the land״ (cf. Sifrei Bamidbar 135).


###### Rashi on Deuteronomy 3:28:1
[Rashi on Deuteronomy 3:28:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:28:1)

**וצו את יהושע.** עַל הַטְּרָחוֹת וְעַל הַמַּשָּׂאוֹת וְעַל הַמְּרִיבוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וצו את יהושע AND GIVE JOSHUA CHARGE regarding the cumbrance, the burdens and strifes that he will have to bear (cf. Deuteronomy 1:12).


###### Rashi on Deuteronomy 3:28:2
[Rashi on Deuteronomy 3:28:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:28:2)

**וחזקהו ואמצהו.** בִּדְבָרֶיךָ, שֶׁלֹּא יֵרַךְ לִבּוֹ לוֹמַר כְּשֵׁם שֶׁנֶּעֱנַשׁ רַבִּי עֲלֵיהֶם, כָּךְ סוֹפִי לֵעָנֵשׁ עֲלֵיהֶם, מַבְטִיחוֹ אֲנִי כִּי הוּא יַעֲבֹר וְהוּא יַנְחִיל (ע' ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וחזקהו ואמצהו AND STRENGTHEN HIM AND MAKE HIM FIRM through thy words, so that he may not become faint-hearted, saying, “Just as my master was punished on account of them, so eventually will I be punished on account of them and not enter the land. I promise him “that he shall pass over [before this people] and he shall cause [them] to inherit [the land]”” (cf. Sifrei Devarim 29:9).


###### Rashi on Deuteronomy 3:28:3
[Rashi on Deuteronomy 3:28:3](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:28:3)

**כי הוא יעבר.** אִם יַעֲבֹר לִפְנֵיהֶם יִנְחֲלוּ, וְאִם לָאו לֹא יִנְחֲלוּ; וְכֵן אַתָּה מוֹצֵא כְּשֶׁשָּׁלַח מִן הָעָם אֶל הָעַי וְהוּא יָשַׁב, "וַיַּכּוּ מֵהֶם אַנְשֵׁי הָעַי וְגוֹ'" (יהושע ז') וְכֵיוָן שֶׁנָּפַל עַל פָּנָיו אָמַר לוֹ "קֻם לָךְ" – **קם לך** כְּתִיב, אַתָּה הוּא הָעוֹמֵד בִּמְקוֹמְךָ וּמְשַׁלֵּחַ אֶת בָּנַי לַמִּלְחָמָה, לָמָּה זֶּה אַתָּה נֹפֵל עַל פָּנֶיךָ? לֹא כָךְ אָמַרְתִּי לְמֹשֶׁה רַבְּךָ אִם הוּא עוֹבֵר עוֹבְרִין וְאִם לָאו אֵין עוֹבְרִין (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי הוא יעבר (this may mean: if he passes) — If he will pass before them, they will possess the land, and if not, they will not possess it. So, indeed, you find that when he sent some of the people against Ai and he remained in the camp, “the men of Ai smote of them [thirtysix men]” (Joshua 7:5). And when he fell on his face, He said to him, קם לך: the verb is written קם (without ו, so that it may be read קָם) i.e. “It is thou who standest in thy place and sendest My children to war, who hast brought about this defeat. Why is it that thou fallest on thy face? Did I not thus tell thy master, Moses: If he will pass, they will pass on, but if not, they will not pass on? (Sifrei Devarim 29:9).


###### Rashi on Deuteronomy 3:29:1
[Rashi on Deuteronomy 3:29:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/3:29:1)

**ונשב בגיא וגו'.** וְנִצְמַדְתֶּם לַעֲ"זָ, וְאַעַ"פִּ כֵן **ועתה ישראל שמע אל החקים**, וְהַכֹּל מָחוּל לְךָ, וַאֲנִי לֹא זָכִיתִי לִמָּחֵל לִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונשב בגיא וגו׳ SO WE ABODE IN THE VALLEY [OVER AGAINST BETH PEOR], — and ye associated yourselves with idol-worship, yet, however, ועתה ישראל שמע אל החקים NOW, O ISRAEL, HEARKEN TO THE STATUTES and everything will be forgiven thee. But I — I was not privileged that it was forgiven me (Sifrei Devarim 30:2).