## Rashi on Numbers Chapter 21

###### Rashi on Numbers 21:1:1
[Rashi on Numbers 21:1:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:1:1)

**וישמע הכנעני.** שָׁמַע שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עַנְנֵי כָבוֹד כו', כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה (דף ג'), וַעֲמָלֵק מֵעוֹלָם רְצוּעַת מַרְדּוּת לְיִשְׂרָאֵל, מְזֻמָּן בְּכָל עֵת לְפֻרְעָנוּת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישמע הכנעני AND THE CANAANITE HEARD — He heard that Aaron had died and that the clouds of glory had disappeared and he believed that now he was at liberty to wage war against Israel, as it is related in Rosh Hashana 3a; Amalek was from olden times a whip for chastising Israel — always held in readiness to be God's agent for Israels punishment (Midrash Tanchuma, Chukat 18).


###### Rashi on Numbers 21:1:2
[Rashi on Numbers 21:1:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:1:2)

**ישב הנגב.** זֶה עֲמָלֵק, שֶׁנֶּאֱמַר "עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב" (במדבר י"ג), וְשִׁנָּה אֶת לְשׁוֹנוֹ לְדַבֵּר בִּלְשׁוֹן כְּנַעַן, כְּדֵי שֶׁיִּהְיוּ יִשְׂרָאֵל מִתְפַּלְּלִים לְהַקָּבָּ"ה לָתֵת כְּנַעֲנִים בְּיָדָם, וְהֵם אֵינָן כְּנַעֲנִים, רָאוּ יִשְׂרָאֵל לְבוּשֵׁיהֶם כִּלְבוּשֵׁי עֲמָלֵקִים וּלְשׁוֹנָם לְשׁוֹן כְּנַעַן, אָמְרוּ נִתְפַּלֵּל סְתָם, שֶׁנֶּאֱמַר "אִם נָתֹן תִּתֵּן אֶת הָעָם הַזֶּה בְּיָדִי" (עי' ילקוט שמעוני תשס"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ישב הנגב THE INHABITANT OF THE SOUTH COUNTRY — This was Amalek,as it is said, (Numbers 13:29), “Amalek was the inhabitant of the south country”. But he purposely changed his speech, talking in the “Canaanite” tongue, so that Israel might thereby be misled and would pray to the Holy One, blessed be He, that he should give the Canaanites into their power, whilst really they were not Canaanites, and their prayer would be ineffectual against the Amalakites. But Israel perceived that their clothing was as the clothing of Amalakites whilst their language was the language of Canaan; they thereupon said, “Let us pray against our enemies in general terms (without mention of any name), as it is stated (v. 2) that they said, “if Thou wilt indeed give this people into my hand”.


###### Rashi on Numbers 21:1:3
[Rashi on Numbers 21:1:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:1:3)

**דרך האתרים.** דֶּרֶךְ הַנֶּגֶב, שֶׁהָלְכוּ בּוֹ מְרַגְּלִים, שֶׁנֶּאֱמַר "וַיַּעֲלוּ בַנֶּגֶב" (במדבר י"ג); דָּבָר אַחֵר: דֶּרֶךְ הָאֲתָרִים, דֶּרֶךְ הַתַּיָּר הַגָּדוֹל הַנּוֹסֵעַ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שם י') "דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה" (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
דרך האתרים BY WAY OF ATHARIM — by way of the south country by which the spies (תרים) had gone, as it is said, (Numbers 13:22) “and they went up by the south country”. Another explanation of דרך האתרים is: By the way of the Great Searcher (the Ark) which used to journey in front of them, as it is said, (Numbers 10:33) “[and the Ark of the Covenant of the Lord went before them] in the three days’ journey to search out (לתור) a resting-place for them” (Midrash Tanchuma, Chukat 14).


###### Rashi on Numbers 21:1:4
[Rashi on Numbers 21:1:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:1:4)

**וישב ממנו שבי.** אֵינָהּ אֶלָּא שִׁפְחָה אַחַת (ילקוט שמעוני שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישב ממנו שבי (more lit.,) AND CAPTURED FROM THEM A CAPTIVE — it was only one maid servant (Yalkut Shimoni on Torah 764).


###### Rashi on Numbers 21:2:1
[Rashi on Numbers 21:2:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:2:1)

**והחרמתי.** אַקְדִּישׁ שְׁלָלָם לְגָבוֹהַּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והחרמתי means I WILL DEDICATE their spoil (that of the cities) to the Most High.


###### Rashi on Numbers 21:3:1
[Rashi on Numbers 21:3:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:3:1)

**ויחרם אתהם.** בַּהֲרִיגָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויחרם אתהם AND HE DOOMED THEM by slaughter,


###### Rashi on Numbers 21:3:2
[Rashi on Numbers 21:3:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:3:2)

**ואת עריהם.** חֶרְמֵי גָבוֹהַּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואת עריהם AND THEIR CITIES as things dedicated to the Most High.


###### Rashi on Numbers 21:4:1
[Rashi on Numbers 21:4:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:4:1)

דרךְ **ים סוף.** כֵּיוָן שֶׁמֵּת אַהֲרֹן וּבָאת עֲלֵיהֶם מִלְחָמָה זוֹ, חָזְרוּ לַאֲחוֹרֵיהֶם דֶּרֶךְ יַם סוּף, הוּא הַדֶּרֶךְ שֶׁחָזְרוּ לָהֶם כְּשֶׁנִּגְזַר עֲלֵיהֶם גְּזֵרַת מְרַגְּלִים, שֶׁנֶּאֱמַר "וּסְעוּ הַמִּדְבָּרָה דֶּרֶךְ יַם סוּף" (דברים א'), וְכָאן חָזְרוּ לַאֲחוֹרֵיהֶם שֶׁבַע מַסָּעוֹת, שֶׁנֶּאֱמַר "וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן", וְכִי בְמוֹסֵרָה מֵת? וַהֲלֹא בְהֹר הָהָר מֵת? אֶלָּא שָׁם חָזְרוּ וְהִתְאַבְּלוּ עָלָיו וְהִסְפִּידוּהוּ כְּאִלּוּ הוּא בִפְנֵיהֶם; וְצֵא וּבְדֹק בַּמַּסָּעוֹת וְתִמְצְאֵם שֶׁבַע מַסָּעוֹת מִן מוֹסֵרָה עַד הֹר הָהָר (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
דרך ים סוף BY THE WAY OF THE RED SEA — As soon as Aaron died and this war came upon them they turned back on the way to the Red Sea; this was the way on which they had turned back when there had been enacted against them the decree that they must wander in the wilderness in consequence of their murmuring after having received the report of the spies, as it is said, (Deuteronomy 1:40), “And take your journey into the wilderness by the way to the Red Sea”. Here they went back seven stages, as it is said, (Deuteronomy 10:6), “And the children of Israel journeyed from Beeroth-bene-jaakan to Moserah; there Aaron died”. But did he really die at Moserah; was it not at Mount Hor that he died?” But the explanation is, that there (at Moserah) they again mourned and lamented for him just as though he there lay dead before them. Go and examine the list of the stages (Numbers 33:31—37) and you will find that there are seven stages from Moserah to Mount Hor (Midrash Tanchuma, Chukat 18).


###### Rashi on Numbers 21:4:2
[Rashi on Numbers 21:4:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:4:2)

**לסבב את ארץ אדום.** שֶׁלֹּא נְתָנָם לַעֲבֹר בְּאַרְצוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לסבב את ארץ אדום TO GO ROUND THE LAND OF EDOM — to go round it, because they would not permit them to pass through their land.


###### Rashi on Numbers 21:4:3
[Rashi on Numbers 21:4:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:4:3)

**ותקצר נפש העם בדרך.** בְּטֹרַח הַדֶּרֶךְ שֶׁהֻקְשָׁה לָהֶם, אָמְרוּ עַכְשָׁו הָיִינוּ קְרוֹבִים לִכָּנֵס לָאָרֶץ וְאָנוּ חוֹזְרִים לַאֲחוֹרֵינוּ, כָּךְ חָזְרוּ אֲבוֹתֵינוּ וְנִשְׁתָּהוּ שְׁלֹשִׁים וּשְׁמוֹנֶה שָׁנָה עַד הַיּוֹם, לְפִיכָךְ קָצְרָה נַפְשָׁם בְּעִנּוּי הַדֶּרֶךְ, וּבְלַעַ"ז אנקרוט"לור; וְלֹא יִתָּכֵן לוֹמַר וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ — בִּהְיוֹתוֹ בַדֶּרֶךְ, וְלֹא פֵּרֵשׁ בּוֹ בַּמֶּה קָצְרָה, שֶׁכָּל מָקוֹם שֶׁתִּמְצָא קִצּוּר נֶפֶש בַּמִּקְרָא מְפֹרָשׁ שָׁם בַּמֶּה קָצְרָה, כְּגוֹן "וַתִּקְצַר נַפְשִׁי בָּהֶם" (זכריה י"א), וּכְגוֹן "וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל" (שופטים י'), וְכָל דָּבָר קָשֶׁה עַל אָדָם נוֹפֵל בּוֹ לְשׁוֹן קִצּוּר נֶפֶשׁ, כְּאָדָם שֶׁהַטֹּרַח בָּא עָלָיו וְאֵין דַּעְתּוֹ רְחָבָה לְקַבֵּל אוֹתוֹ הַדָּבָר וְאֵין לוֹ מָקוֹם בְּתוֹךְ לִבּוֹ לָגוּר שָׁם הַצַּעַר, וּבְדָבָר הַמַּטְרִיחַ נוֹפֵל לְשׁוֹן גֹּדֶל, שֶׁגָּדוֹל הוּא וְכָבֵד עַל הָאָדָם, כְּגוֹן "וְגַם נַפְשָׁם בָּחֲלָה בִי" (זכריה י"א) — גָּדְלָה עָלַי, "וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי" (איוב י'); כְּלָלוֹ שֶׁל פֵּרוּשׁ, כָּל לְשׁוֹן קִצּוּר נֶפֶשׁ בְּדָבָר לָשׁוֹן שֶׁאֵין יָכוֹל לְסָבְלוֹ הוּא — שֶׁאֵין הַדַּעַת סוֹבַלְתּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותקצר נפש העם בדרך AND THE SOUL OF THE PEOPLE WAS MUCH DISCOURAGED BECAUSE OF THE WAY — because of the difficulties of the journey which were so hard for them. They said: Now we are close enough to enter the land, and yet we have to turn back. Just so had our fathers to turn back and they stayed in the wilderness thirty eight years until this day. —Consequently their soul became discouraged because of the hardship of the journey. In O. F., En cure del tour. — It would not be correct to say that ותקצר נפש העם בדרך means “[and the soul of the people was discouraged] while they were on the journey” and that it (the text) does not explain what it was discouraged through, for in every passage in Scripture where you find the phrase “the soul being discouraged”, it is there explained through what it became discouraged (the preposition ב being prefixed to the word that expresses the cause of discouragement). For example, (Zechariah 11:8) “And my soul became impatient of them (בהם)”, and, for example, (Judges 10:16): “And His soul became impatient with the enemies on account of the misery (בעמל) they inflicted upon Israel”. To anything that is hard for a man to bear the expression “the shortening of soul” (קצור נפש) is applicable - he is like a person upon whom trouble comes and his mind is not large enough to contain that matter and there is no room in his heart for that worry to abide there. Of the thing that causes the trouble the term “large” is used, denoting that it is too huge and heavy for a person. For example, (Zechariah 11:8) וגם נפשם בחלה בי, which signifies “(And also their souls] were great upon Me”; (Job. 10:16), “And it becomes large (it is a burden to Thee) even that Thou huntest me as though I were a lion”. (See Rashi on these verses and on Niddah 47a). To sum up the explanation: the phrase “shortening of the soul through a thing” signifies that one cannot bear it — that the mind cannot bear it.


###### Rashi on Numbers 21:5:1
[Rashi on Numbers 21:5:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:5:1)

**באלהים ובמשה.** הִשְׁווּ עֶבֶד לְקוֹנוֹ (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באלהים ובמשה [AND THE PEOPLE SPAKE] AGAINST GOD AND AGAINST MOSES — They placed the servant on a par with his Master (Midrash Tanchuma, Chukat 19).


###### Rashi on Numbers 21:5:2
[Rashi on Numbers 21:5:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:5:2)

**למה העליתנו.** שְׁנֵיהֶם שָׁוִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למה העליתנו WHEREFORE HAVE YE BROUGHT US UP — “ye”: they (God and Moses) were both on a par to them.


###### Rashi on Numbers 21:5:3
[Rashi on Numbers 21:5:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:5:3)

**ונפשנו קצה.** אַף זֶה לְשׁוֹן קִצּוּר נֶפֶשׁ וּמִאוּס:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונפשנו קצה AND OUR SOUL LOATHETH — This, too, is an expression for “the shortening of soul” and “rejecting” (not being able to bear the trouble).


###### Rashi on Numbers 21:5:4
[Rashi on Numbers 21:5:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:5:4)

**בלחם הקלקל.** לְפִי שֶׁהַמָּן נִבְלָע בָּאֵבָרִים קְרָאוּהוּ קְלֹקֵל, אָמְרוּ, עָתִיד הַמָּן הַזֶּה שֶׁיִּתְפַּח בְּמֵעֵינוּ, כְּלוּם יֵשׁ יְלוּד אִשָּׁה שֶׁמַּכְנִיס וְאֵינוֹ מוֹצִיא? (יומא ע"ה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בלחם הקלקל THIS LIGHT BREAD — because the manna was miraculously absorbed into their limbs (and was not execrated) they derisively called it “light”. They said: this manna will at some time or other swell up in our stomachs, for is there any mortal (lit., anyone born of woman) who takes in food and does not eject it? (Yoma 75b; cf. Rashi on Avodah Zarah 5b).


###### Rashi on Numbers 21:6:1
[Rashi on Numbers 21:6:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:6:1)

**את הנחשים השרפים.** שֶׁשּׂוֹרְפִים אֶת הָאָדָם בְּאֶרֶס שִׁנֵּיהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את הנחשים השרפים BURNING SERPENTS — so termed because they burn (cause fever in) a person through the poison of their fangs.


###### Rashi on Numbers 21:6:2
[Rashi on Numbers 21:6:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:6:2)

**וינשכו את העם.** יָבֹא נָחָשׁ שֶׁלָּקָה עַל הוֹצָאַת דִּבָּה וְיִפָּרַע מִמּוֹצִיאֵי דִּבָּה, יָבֹא נָחָשׁ שֶׁכָּל הַמִּינִין נִטְעָמִין לוֹ טַעַם אֶחָד וְיִפָּרַע מִכְּפוּיֵי טוֹבָה שֶׁדָּבָר אֶחָד מִשְׁתַּנֶּה לָהֶם לְכַמָּה מַטְעַמִּים (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וינשכו את העם AND THEY BIT THE PEOPLE — God said, as it were: Let the serpent which was punished for slanderous statements come and exact punishment from those who utter slander. — Let the serpent to which all kinds of food have one taste (that of earth; cf. Genesis 3:14 and Yoma 75a) come and exact punishment from these ingrates to whom one thing (the manna) had the taste of many different dainties (see Rashi 11:8) (Midrash Tanchuma, Chukat 19).


###### Rashi on Numbers 21:7:1
[Rashi on Numbers 21:7:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:7:1)

**ויתפלל משה.** מִכָּאן לְמִי שֶׁמְּבַקְשִׁים מִמֶּנּוּ, שֶׁלֹּא יְהֵא אַכְזָרִי מִלִּמְחֹל (עי' תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויתפלל משה AND MOSES PRAYED — From this we may learn that he of whom one seeks forgiveness should not be so cruel as not to forgive (cf. Midrash Tanchuma, Chukat 19).


###### Rashi on Numbers 21:8:1
[Rashi on Numbers 21:8:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:8:1)

**על נס.** עַל כְּלוֹנָס, שֶׁקּוֹרִין פירק"א בְּלַעַז, וְכֵן "וְכַנֵּס עַל הַגִּבְעָה" (ישעיהו ל'), "אָרִים נִסִּי" (שם מ"ט), "שְׂאוּ נֵס" (שם י"ג); וּלְפִי שֶׁהוּא גָּבוֹהַּ לְאוֹת וְלִרְאָיָה, קוֹרְאוֹ נֵס:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על נס means [SET IT] UPON A POLE which is termed perche in O. F. Similar is, (Isaiah 30:17) “And like a polo (banner) upon the hill”; (Isaiah 49:22) “I will lift up my pole (banner)”; (Isaiah 13:3) “Lift up a banner." Because it is lofty so that it can serve as a sign and as evidence of something it is called נס, something raised on high (cf. Rashi on Exodus 20:17).


###### Rashi on Numbers 21:8:2
[Rashi on Numbers 21:8:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:8:2)

**כל הנשוך.** אֲפִלּוּ כֶלֶב אוֹ חֲמוֹר נוֹשְׁכוֹ הָיָה נִזּוֹק וּמִתְנַוְּנֶה וְהוֹלֵךְ, אֶלָּא שֶׁנְּשִׁיכַת הַנָּחָשׁ מְמַהֶרֶת לְהָמִית, לְכָךְ נֶאֱמַר כָּאן וְרָאָה אֹתוֹ — רְאִיָּה בְעָלְמָא — וּבִנְשִׁיכַת הַנָּחָשׁ נֶאֱמַר "וְהִבִּיט" — וְהָיָה אִם נָשַׁךְ הַנָּחָשׁ אֶת אִישׁ וְהִבִּיט וְגוֹ' — שֶׁלֹּא הָיָה מְמַהֵר נְשׁוּךְ הַנַּחַשׁ לְהִתְרַפְּאוֹת אֶלָּא אִם כֵּן מַבִּיט בּוֹ בְּכַוָּנָה; וְאָמְרוּ רַבּוֹתֵינוּ וְכִי נָחָשׁ מֵמִית אוֹ מְחַיֶּה? אֶלָּא, בִּזְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הָיוּ מִתְרַפְּאִים, וְאִם לָאו הָיוּ נִמּוֹקִים (ראש השנה כ"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל הנשוך ANYONE THAT IS BITTEN — even though a dog or ass had bitten him, he felt the effects of the injury and became enfeebled more and more (cf. Tanchuma); only that the bite of a serpent kills more speedily. On this account it is stated here: וראה אתו, “whoever has been bitten, when he seeth it, [shall live]” — a mere glance sufficed to heal him. But in the case of the serpent’s bite it is stated והביט, and he gazed — “and it came to pass that if a serpent had bitten any man, when he gazed [at the brazen serpent, he lived]”, for the serpent’s bite was not so quick to heal unless he gazed intently (cf. Jerusalem Talmud Rosh Hashanah 3:9). — Our Rabbis said: But could the copper serpent cause death or life?! But the explanation is that when the Israelites in gazing at the serpent looked up on high and subjected their hearts to their Father in Heaven, they were healed, but if they did not do this they waste away (Rosh Hashanah 29a).


###### Rashi on Numbers 21:9:1
[Rashi on Numbers 21:9:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:9:1)

**נחש נחשת.** לֹא נֶאֱמַר לוֹ לַעֲשׂוֹתוֹ שֶׁל נְחֹשֶׁת, אֶלָּא אָמַר מֹשֶׁה, הַקָּבָּ"ה קוֹרְאוֹ נָחָשׁ וַאֲנִי אֶעֱשֶׂנּוּ שֶׁל נְחֹשֶׁת, לָשׁוֹן נוֹפֵל עַל לָשׁוֹן (בראשית רבה ל"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נחש נחשת A SERPENT OF COPPER — He had not been told to make it of copper, but Moses said, “The Holy One, blessed be He, terms it נחש; I will therefore make it of נחשת — one term fitting the other term” (Genesis Rabbah 31:8).


###### Rashi on Numbers 21:11:1
[Rashi on Numbers 21:11:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:11:1)

**בעיי העברים.** לֹא יָדַעְתִּי לָמָּה נִקְרָא שְׁמָם עִיִּים, וְעִי לְשׁוֹן חָרְבָּה הִיא — דָּבָר הַטָּאוּט בְּמַטְאֲטֵא, וְהָעַיִ"ן בּוֹ יְסוֹד לְבַדָּהּ, וְהוּא מִלְּשׁוֹן "יָעִים" (שמות כ"ז), "וְיָעָה בָרָד" (ישעיהו כ"ח):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בעיי העברים IN IJE-ABARIM (in the עיים of Abarim) — I do not know why the name (that of these places) was called עיים, for the term עי signifies ruins; it is a thing (spot) that has been swept as it were with a broom. Only the single letter ע in it belongs to the root; it is connected in meaning with יעים (Exodus 27:3) and (Isaiah 28:17) “And the hail shall sweep away (יעה).


###### Rashi on Numbers 21:11:2
[Rashi on Numbers 21:11:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:11:2)

**העברים.** דֶּרֶךְ מַעֲבַר הָעוֹבְרִים שָׁם אֶת הַר נְבוֹ אֶל אֶרֶץ כְּנַעַן, שֶׁהוּא מַפְסִיק בֵּין אֶרֶץ מוֹאָב לְאֶרֶץ אֱמוֹרִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
העברים (from עבר to pass) — the road forming a pass for those who at that spot pass by Mount Nebo on their way to the land of Canaan, which mount separates the land of Moab from the land of the Amorites. ...


###### Rashi on Numbers 21:11:3
[Rashi on Numbers 21:11:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:11:3)

**על פני מואב ממזרח השמש.** בְּמִזְרָחָהּ שֶׁל אֶרֶץ מוֹאָב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על פני מואב ממזרח השמש [IN THE WILDERNESS WHICH IS] BEFORE MOAB TOWARDS THE SUN-RISING (the East) — i.e., to the East of the land of Moab (not in the East of the world).


###### Rashi on Numbers 21:13:1
[Rashi on Numbers 21:13:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:13:1)

**מגבל האמרי.** תְּחוּם סוֹף מֶצֶר שֶׁלָּהֶם, וְכֵן גְּבוּל מוֹאָב — לְשׁוֹן קָצֶה וָסוֹף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מגבל האמרי The word גבול denotes boundary-line of (marking) the end of their frontier. Similar is the term the גבול of Moab (in this verse): it is an expression for extremity and end.


###### Rashi on Numbers 21:13:2
[Rashi on Numbers 21:13:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:13:2)

**מעבר ארנון.** הִקִּיפוּ אֶרֶץ מוֹאָב כָּל דְּרוֹמָהּ וּמִזְרָחָהּ עַד שֶׁבָּאוּ מֵעֵבֶר הַשֵּׁנִי לְאַרְנוֹן בְּתוֹךְ אֶרֶץ הָאֱמוֹרִי בִּצְפוֹנָהּ שֶׁל אֶרֶץ מוֹאָב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מעבר ארנון ON THE OTHER SIDE OF ARNON — they travelled round the land of Moab along the whole of its southern and eastern sides until they came to the other side of the Arnon into the land of the Amorites on the north of the land of Moab.


###### Rashi on Numbers 21:13:3
[Rashi on Numbers 21:13:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:13:3)

**היצא מגבל האמרי.** רְצוּעָה יוֹצְאָה מִגְּבוּל הָאֱמוֹרִי וְהִיא שֶׁל אֱמוֹרִיִּים, וְנִכְנֶסֶת לִגְבוּל מוֹאָב עַד אַרְנוֹן שֶׁהוּא גְּבוּל מוֹאָב, וְשָׁם חָנוּ יִשְֹרָאֵל וְלֹא בָאוּ לִגְבוּל מוֹאָב, **כי ארנון גבול מואב**, וְהֵם לֹא נָתְנוּ לָהֶם רְשׁוּת לַעֲבֹר בְּאַרְצָם, וְאַעַ"פִּי שֶׁלֹּא פֵרְשָׁהּ מֹשֶׁה, פֵּרְשָׁהּ יִפְתָּח, כְּמוֹ שֶׁאָמַר יִפְתָּח (שופטים י"א) "וְגַם אֶל מֶלֶךְ מוֹאָב שָׁלַח וְלֹא אָבָה", וּמֹשֶׁה רְמָזָהּ (דברים ב'), "כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר וְהַמּוֹאָבִים הַיֹּשְׁבִים בְּעָר" — מָה אֵלּוּ לֹא נְתָנוּם לַעֲבֹר בְּתוֹךְ אַרְצָם אֶלָּא הִקִּיפוּם סָבִיב, אַף מוֹאָב כֵּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
היצא מגבל האמרי [ARNON WHICH IS IN THE WILDERNESS] THAT COMETH OUT OF THE BOUNDARY OF THE AMORITES — a strip of land jutted out from the territory of the Amorites — it belonged to the Amorites — and entered into the territory of Moab extending unto the Arnon which is the boundary of Moab. It was there that the Israelites encamped and thus they did not pass into the territory of Moab, כי ארנון גבול מואב, FOR ARNON IS THE BOUNDARY OF MOAB, and they did not grant them permission to pass through their land. And although Moses did not state this plainly, Jephtha plainly stated it], as Jephtha said, (Judges 11:17) "And in like manner he sent unto the king of Moab, out he would not permit him to pass through his territory”. Moses, however, made an allusion to it when he stated, (Deuteronomy 2:29) “As the children of Esau that dwell in Seir, and the Moabites that dwell in Ar, did unto me”. What was the case with these (the children of Esau)? They did not permit them to pass through their land, but they made them travel right round it! Similarly, too, Moab did!


###### Rashi on Numbers 21:14:1
[Rashi on Numbers 21:14:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:14:1)

**על כן יאמר.** עַל חֲנִיָּה זוֹ וְנִסִּים שֶׁנַּעֲשׂוּ בָהּ **יאמר בספר מלחמת ה'** — כְּשֶׁמְּסַפְּרִים נִסִּים שֶׁנַּעֲשׂוּ לַאֲבוֹתֵינוּ יְסַפְּרוּ אֶת וָהֵב וגו':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על כן יאמר WHEREFORE IT IS SAID (more lit., about this it will be said) — About this encampment and the miracles that were wrought at it, it will be told בספר מלחמות ה׳ IN THE NARRATIVE (lit., THE BOOK) OF THE WARS OF THE LORD — whenever people narrate the miracles that were wrought for our fathers they will declare את והב.


###### Rashi on Numbers 21:14:2
[Rashi on Numbers 21:14:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:14:2)

**את והב.** כְּמוֹ אֶת יָהֵב, כְּמוֹ שֶׁיֵּאָמֵר מִן יעד וָעֵד, כֵּן יֵאָמֵר מִן יהב וָהֵב, וְהַוָּי"ו יְסוֹד הוּא, כְּלוֹמַר אֶת אֲשֶׁר יָהַב לָהֶם וְהִרְבָּה נִסִּים בְּיַם סוּף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את והב — is equivalent to את יהב; just as from the root יעד one may say וָעֵד, so from יהב, "to give” one may say והב: the ו is a root-letter. It means to say: they will relate what (את) He gave (והב) to them (i.e. what boons He gave to them) and how He did many miracles at the Red Sea (בים סוף being the equivalent of בסופה in the text).


###### Rashi on Numbers 21:14:3
[Rashi on Numbers 21:14:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:14:3)

**ואת הנחלים ארנון.** כְּשֵׁם שֶׁמְּסַפְּרִים בְּנִסֵּי יַם סוּף, כָּךְ יֵשׁ לְסַפֵּר בְּנִסֵּי נַחֲלֵי אַרְנוֹן, שֶׁאַף כָּאן נַעֲשׂוּ נִסִּים גְּדוֹלִים, וּמָה הֵם הַנִּסִּים?

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואת הנחלים ארנון AND THE VALLEYS AT ARNON — Just as they relate the miracles at the Red Sea, so there should be related, too, the miracles at the valleys of Arnon, for here, also, great miracles were wrought (Midrash Tanchuma, Chukat 20). And what were those miracles? (the reply is given in the next passage).


###### Rashi on Numbers 21:15:1
[Rashi on Numbers 21:15:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:15:1)

**ואשד הנחלים.** תַּרְגּוּם שֶׁל שֶׁפֶךְ "אֶשֶׁד" — שֶׁפֶךְ הַנְּחָלִים שֶׁנִּשְׁפַּךְ שָׁם דַּם אֱמוֹרִיִּים, שֶׁהָיוּ נֶחְבָּאִים שָׁם, לְפִי שֶׁהָיוּ הֶהָרִים גְּבוֹהִים וְהַנַּחַל עָמֹק וְקָצָר וְהֶהָרִים סְמוּכִים זֶה לָזֶה — אָדָם עוֹמֵד עַל הָהָר מִזֶּה וּמְדַבֵּר עִם חֲבֵרוֹ בָּהָר הַזֶּה — וְהַדֶּרֶךְ עוֹבֵר בְּתוֹךְ הַנַּחַל, אָמְרוּ אֱמוֹרִיִּים, כְּשֶׁיִּכָּנְסוּ יִשְׂרָאֵל לָאָרֶץ לְתוֹךְ הַנַּחַל לַעֲבֹר, נֵצֵא מִן הַמְּעָרוֹת שֶׁבֶּהָרִים שֶׁלְּמַעְלָה מֵהֶם, וְנַהַרְגֵם בְּחִצִּים וְאַבְנֵי בָּלִיסְטְרָאוֹת, וְהָיוּ אוֹתָן הַנְּקָעִים בָּהָר שֶׁל צַד מוֹאָב, וּבָהָר שֶׁל צַד אֱמוֹרִיִּים הָיוּ כְּנֶגֶד אוֹתָן נְקָעִים כְּמִין קְרָנוֹת וְשָׁדַיִם בּוֹלְטִין לַחוּץ, כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַעֲבֹר, נִזְדַּעְזַע הָהָר שֶׁל אֶרֶץ יִשְׂרָאֵל כְּשִׁפְחָה הַיּוֹצֵאת לְהַקְבִּיל פְּנֵי גְבִרְתָּהּ, וְנִתְקָרֵב לְצַד הָהָר שֶׁל מוֹאָב וְנִכְנְסוּ אוֹתָן הַשָּׁדַיִם לְתוֹךְ אוֹתָן נְקָעִים וַהֲרָגוּם, וְזֶהוּ אֲשֶׁר נָטָה לְשֶׁבֶת עָר — שֶׁהָהָר נָטָה מִמְּקוֹמוֹ וְנִתְקָרֵב לְצַד מוֹאָב וְנִדְבַּק בּוֹ, וְזֶהוּ וְנִשְׁעַן לִגְבוּל מוֹאָב (תנחומא; ברכות נ"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואשר הנחלים THE DISCHARGE IN THE VALLEYS — The Targum translation of ,שפך “pouring forth”, is אשר. Consequently these words signify “the pouring forth in the valleys”, for at that place there was poured forth the blood of the Amorites who had concealed themselves there. As the mountains were high and the valley deep and narrow, and the mountains were so close to one another, that a man could stand upon the mountain on one side and speak to his fellow on the other mountain, and the road passed through the valley, the Amorites said: When the Israelites are about to enter the land by passing through the valley we will come out of the mountain caves above them and will kill them by arrows and stone missiles. Now those caves were in the mountains on the Moabite side, and on the mountain that was on the Amorite side there were, opposite those caves, projections like horns and breasts jutting out. When Israel were on the point of passing, the mountain that was located in the land of Israel (that on the Amorite side which afterwards came into the possession of the Israelites) was set in tremor as a handmaid that goes forth to receive her mistress, and moved nearer to the mountain of Moab, and these breast-like projections penetrated into the caves and killed them (the Amorites who were hidden in them). And this is the meaning of אשר נטה לשבת ער which inclineth towards the dwelling (location) of Ar (the capital Moab) — which means that the mountain inclined from its place and approached close to the mountain on the Moabite side and affixed itself to it: and this, too, is the meaning of ונשען לגבול מואב, and leaneth towards the boundary of Moab (Midrash Tanchuma, Chukat 20; cf. Berakhot 54b).


###### Rashi on Numbers 21:16:1
[Rashi on Numbers 21:16:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:16:1)

**ומשם בארה.** מִשָּׁם בָּא הָאֶשֶׁד אֶל הַבְּאֵר; כֵּיצַד? אָמַר הַקָּבָּ"ה מִי מוֹדִיעַ לְבָנַי הַנִּסִּים הַלָּלוּ? הַמָּשָׁל אוֹמֵר "נָתַתָּ פַּת לְתִינוֹק הוֹדִיעַ לְאִמּוֹ". לְאַחַר שֶׁעָבְרוּ חָזְרוּ הֶהָרִים לִמְקוֹמָם, וְהַבְּאֵר יָרְדָה לְתוֹךְ הַנַּחַל וְהֶעֶלְתָה מִשָּׁם דַּם הַהֲרוּגִים וּזְרוֹעוֹת וְאֵבָרִים וּמוֹלַכְתָּן סָבִיב הַמַּחֲנֶה, וְיִשְׂרָאֵל רָאוּ וְאָמְרוּ שִׁירָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומשם בארה AND FROM THENCE TO THE WELL — from there the flow of blood ran to the well. How? The Holy One, blessed be He, said: Who will inform my children of those miracles? — The proverb says: If you have given bread to a child let its mother know (i.e., since the mother has, to an extent, benefitted by this, and the child cannot tell her, you should do so) (Shabbat 10b). After they (the Israelites) had passed by, the mountains returned to their original positions, and the well that followed the Israelites flowed down into the valley and brought up from there the blood and the arms and other limbs of those who had been thus killed, and carried them around the camp, so that Israel saw them, and they sang a song of triumph, as follows (Midrash Tanchuma, Chukat 20):


###### Rashi on Numbers 21:17:1
[Rashi on Numbers 21:17:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:17:1)

**עלי באר.** מִתּוֹךְ הַנַּחַל וְהַעֲלִי מַה שֶּׁאַתְּ מַעֲלָה; וּמִנַּיִן שֶׁהַבְּאֵר הוֹדִיעָה לָהֶם? שֶׁנֶּאֱמַר "וּמִשָּׁם בְּאֵרָה", וְכִי מִשָּׁם הָיְתָה, וַהֲלֹא מִתְּחִלַּת אַרְבָּעִים שָׁנָה הָיְתָה עִמָּהֶם? אֶלָּא שֶׁיָּרְדָה לְפַרְסֵם אֶת הַנִּסִּים (תנחומא); וְכֵן אָז יָשִׁיר … הַשִּׁירָה הַזֹּאת נֶאֶמְרָה בְּסוֹף אַרְבָּעִים וְהַבְּאֵר נִתְּנָה לָהֶם מִתְּחִלַּת אַרְבָּעִים, מָה רָאָה לִכָּתֵב כָּאן? אֶלָּא הָעִנְיָן הַזֶּה נִדְרָשׁ לְמַעְלָה הֵימָנוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עלי באר COME UP, WELL from the valley and bring up what you have to bring up! — Whence do we know that it was the well that announced to them these miracles as it is stated above? Because it is said: ומשם בארה “and from there to the well”. For you cannot say that it means: “from that place was (they got) the well”, because was it indeed from there that they got it? Had it not been with them from the beginning of the forty years’ wanderings? But it means that from there it flowed down to the Israelites to proclaim the miracles! Then again, also, the paragraph beginning with the words: אז ישיר … השירה הזאת were spoken at the end of the forty years whilst the well was given them at the beginning of the forty, and what reason then can there be to write it as late as here. But the subject of the song has to be explained in connection with what precedes it (that it was a summons to the well to bring up the bodies of the slain) (Midrash Tanchuma, Chukat 20).


###### Rashi on Numbers 21:18:1
[Rashi on Numbers 21:18:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:18:1)

**באר חפרוה.** זֹאת הִיא הַבְּאֵר אֲשֶׁר חֲפָרוּהָ שָׂרִים — מֹשֶׁה וְאַהֲרֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באר חפרוה THE WELL, [PRINCES] DIGGED IT means: This is the well which the princes, Moses and Aaron, digged (cf. Targum Jonathan on).


###### Rashi on Numbers 21:18:2
[Rashi on Numbers 21:18:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:18:2)

**במשענתם.** בַּמַּטֶּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
במשענתם means WITH THE STAFF.


###### Rashi on Numbers 21:18:3
[Rashi on Numbers 21:18:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:18:3)

**וממדבר.** נִתְּנָה לָהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וממדבר מתנה AND FROM THE WILDERNESS was it given them [as a מתנה, a gift].


###### Rashi on Numbers 21:19:1
[Rashi on Numbers 21:19:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:19:1)

**וממתנה נחליאל.** כְּתַרְגּוּמוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וממתנה נחליאל — Understand this as the Targum does: And after it had been given them, it descended into the valley.


###### Rashi on Numbers 21:20:1
[Rashi on Numbers 21:20:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:20:1)

**ומבמות הגיא אשר בשדה מואב.** כִּי שָׁם מֵת מֹשֶׁה וְשָׁם בָּטְלָה הַבְּאֵר; דָּ"אַ, כָּרוּהָ נְדִיבֵי הָעָם — כָּל נָשִׂיא וְנָשִׂיא כְּשֶׁהָיוּ חוֹנִים נוֹטֵל מַקְלוֹ וּמוֹשֵׁךְ אֵצֶל דִּגְלוֹ וּמַחֲנֵהוּ, וּמֵי הַבְּאֵר נִמְשָׁכִין דֶּרֶךְ אוֹתוֹ סִימָן וּבָאִין לִפְנֵי חֲנִיַּת כָּל שֵׁבֶט וָשֵׁבֶט (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומבמות הגיא אשר בשדי מואב AND FROM THE HEIGHTS (it descended finally) INTO THE VALLEY THAT IS IN THE FIELD OF MOAB, for there Moses died, and there the well finally ceased to flow. Another explanation is: כרוה נדיבי עם THE NOBLES OF THE PEOPLE HOLLOWED IT — each prince of the tribes when they encamped took his staff and drew a line on the ground from the well to his banner and encampment, and the waters of the well ran by way of that mark and came before the camping place of each tribe (Midrash Tanchuma, Chukat 21).


###### Rashi on Numbers 21:20:2
[Rashi on Numbers 21:20:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:20:2)

**במחקק.** עַל פִּי מֹשֶׁה שֶׁנִּקְרָא מְחוֹקֵק, שֶׁנֶּאֱמַר "כִּי שָׁם חֶלְקַת מְחֹקֵק סָפוּן" (דברים ל"ג); וְלָמָּה לֹא נִזְכַּר מֹשֶׁה בְּשִׁירָה זוֹ? לְפִי שֶׁלָּקָה עַל יְדֵי הַבְּאֵר, וְכֵיוָן שֶׁלֹּא נִזְכַּר שְׁמוֹ שֶׁל מֹשֶׁה לֹא נִזְכַּר שְׁמוֹ שֶׁל הַקָּבָּ"ה, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ מְזַמְּנִין אוֹתוֹ לִסְעוּדָה, אָמַר אִם אוֹהֲבִי שָׁם אֲנִי שָׁם, וְאִם לָאו אֵינִי הוֹלֵךְ (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
במחקק THROUGH THE LAWGIVER — by command of Moses who is called the מחוקק, the Lawgiver, as it is said, (Deuteronomy 33:21) “for there is the portion of the lawgiver (Moses’ grave) concealed”. But why is Moses not expressly mentioned by name in this song? Because he was punished through the well! And since Moses’ name is not mentioned, the name of the Holy One, blessed be He, is also not mentioned. A parable! It may be compared to the case of a king whom his subjects invited to a feast. He said: If my friend will be there, I, too, will be there, but if not, I will not go (Midrash Tanchuma, Chukat 21).


###### Rashi on Numbers 21:20:3
[Rashi on Numbers 21:20:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:20:3)

**ראש הפסגה.** כְּתַרְגּוּמוֹ "רֵישׁ רָמָתָא":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ראש הפסגה — Understand this as the Targum has it: to the top of the height.


###### Rashi on Numbers 21:20:4
[Rashi on Numbers 21:20:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:20:4)

**פסגה.** לְשׁוֹן גֹּבַהּ, וְכֵן "פַּסְּגוּ אַרְמְנוֹתֶיהָ" (תהילים מ"ח) — הַגְבִּיהוּ אַרְמְנוֹתֶיהָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פסגה denotes “high”, just as (Psalms 48:14) פסגו ארמנותיה, which means “make high its palaces”.


###### Rashi on Numbers 21:20:5
[Rashi on Numbers 21:20:5](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:20:5)

**ונשקפה.** אוֹתָהּ הַפִּסְגָּה עַל פְּנֵי הַמָּקוֹם שֶׁשְּׁמוֹ יְשִׁימוֹן, וְהוּא לְשׁוֹן מִדְבָּר שֶׁהוּא שָׁמֵם; דָּבָר אַחֵר וְנִשְׁקָפָה הַבְּאֵר עַל פְּנֵי הַיְשִׁימוֹן, שֶׁנִּגְנְזָה בְּיַמָּהּ שֶׁל טְבֶרְיָא, וְהָעוֹמֵד עַל הַיְשִׁימוֹן מַבִּיט וְרוֹאֶה כְּמִין כְּבָרָה בַּיָּם, וְהִיא הַבְּאֵר, כָּךְ דָּרַשׁ רַבִּי תַנְחוּמָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונשקפה AND IT LOOKS — this height looks towards the place whose name is ישימון, which word describes the wilderness because that is waste (שמם with which the word ישימון may be linguistically associated). Another explanation is: ונשקפה AND IT LOOKS — the well looks על פני ישימון towards the front of ישימון, the wilderness, for it was hid (emptied) itself in the sea of Tiberias, and anyone who stood by the wilderness may look and see a kind of sieve in the sea, and that was the well!. Thus did R. Tanchuma (Midrash Tanchuma, Chukat 21) expound this passage.


###### Rashi on Numbers 21:21:1
[Rashi on Numbers 21:21:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:21:1)

**וישלח ישראל מלאכים.** וּבְמָקוֹם אַחֵר תּוֹלֶה הַשְּׁלִיחוּת בְּמֹשֶׁה, שֶׁנֶּאֱמַר "וָאֶשְׁלַח מַלְאָכִים מִמִּדְבַּר קְדֵמוֹת" (דברים ב'), וְכֵן "וַיִּשְׁלַח מֹשֶׁה מַלְאָכִים מִקָּדֵשׁ אֶל מֶלֶךְ אֱדוֹם" (במדבר כ'), וּבְיִפְתָּח הוּא אוֹמֵר (שופטים י"א) "וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל מֶלֶךְ אֱדוֹם" וְגוֹ', הַכְּתוּבִים הַלָּלוּ צְרִיכִין זֶה לָזֶה, זֶה נוֹעֵל וְזֶה פוֹתֵחַ, שֶׁמֹּשֶׁה הוּא יִשְׂרָאֵל וְיִשְׂרָאֵל הֵם מֹשֶׁה, לוֹמַר לְךָ שֶׁנְּשִׂיא הַדּוֹר הוּא כְּכָל הַדּוֹר, כִּי הַנָּשִׂיא הוּא הַכֹּל (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישלח ישראל מלאכים AND ISRAEL SENT MESSENGERS — But in another passage it attributes this embassy to Moses, as it is said, (Deuteronomy 2:26), “And ‘I’ sent messengers from the wilderness of Kedemoth [to Sihon king of Heshbon]”! And so, too, it states, (Numbers 20:14), “And Moses sent messengers to the king of Edom”; whilst in the story of Jephtha, it says, (Judges 11:17) “And Israel sent messengers to the king of Edom, etc.”. Each of these pairs of verses is necessary one to the other (i.e., they supplement each other): one keeps back information and the other discloses it, (more lit., one locks up and the other opens) — you may gather from them that Moses is Israel and Israel is Moses, thus telling you that the prince of any generation is the equal of the whole generation, for the prince is the whole (Midrash Tanchuma, Chukat 23).


###### Rashi on Numbers 21:22:1
[Rashi on Numbers 21:22:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:22:1)

**אעברה בארצך.** אַעַ"פִּ שֶׁלֹּא נִצְטַוּוּ לִפְתֹּחַ לָהֶם בְּשָׁלוֹם בִּקְּשׁוּ מֵהֶם שָׁלוֹם (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אעברה בארצך LET ME PASS THROUGH THY LAND — Although they had not been bidden to open the negotiations with them by an offer of peace yet they first sought peace of them (cf. Midrash Tanchuma, Chukat 22).


###### Rashi on Numbers 21:23:1
[Rashi on Numbers 21:23:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:23:1)

**ולא נתן סיחן וגו'.** לְפִי שֶׁכָּל מַלְכֵי כְנַעַן הָיוּ מַעֲלִין לוֹ מַס, שֶׁהָיָה שׁוֹמְרָם שֶׁלֹּא יַעַבְרוּ עֲלֵיהֶם גְּיָסוֹת, כֵּיוָן שֶׁאָמְרוּ לוֹ יִשְׂרָאֵל אֶעְבְּרָה בְאַרְצֶךָ, אָ"לָ, כָּל עַצְמִי אֵינִי יוֹשֵׁב כָּאן אֶלָּא לְשָׁמְרָם מִפְּנֵיכֶם, וְאַתֶּם אוֹמְרִים כָּךְ (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא נתן סיחון וגו׳ AND SIHON WOULD NOT SUFFER [ISRAEL TO PASS THROUGH HIS BOUNDARY] — For all the Canaanite kings paid him tribute, because he protected them that no hostile forces should pass through his land against them. As soon as Israel said to him, “Let me pass through they land”, he answered them: “The whole purpose of my dwelling here is to protect them against you, and yet you speak thus!” (Midrash Tanchuma, Chukat 23).


###### Rashi on Numbers 21:23:2
[Rashi on Numbers 21:23:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:23:2)

**ויצא לקראת ישראל.** אִלּוּ הָיְתָה חֶשְׁבּוֹן מְלֵאָה יַתּוּשִׁין אֵין כָּל בְּרִיָּה יְכוֹלָה לְכָבְשָׁהּ, וְאִם הָיָה סִיחוֹן בִּכְפָר חַלָּשׁ אֵין כָּל אָדָם יָכוֹל לְכָבְשׁוֹ, וְכָל שֶׁכֵּן שֶׁהָיָה בְּחֶשְׁבּוֹן; אָמַר הַקָּבָּ"ה מָה אֲנִי מַטְרִיחַ עַל בָּנַי כָּל זֹאת לָצוּר עַל כָּל עִיר וָעִיר? נָתַן בְּלֵב כָּל אַנְשֵׁי הַמִּלְחָמָה לָצֵאת מִן הָעֲיָרוֹת, וְנִתְקַבְּצוּ כֻלָּם לְמָקוֹם אֶחָד וְשָׁם נָפְלוּ, וּמִשָּׁם הָלְכוּ יִשְׂרָאֵל אֶל הֶעָרִים וְאֵין עוֹמֵד לְנֶגְדָּם, כִּי אֵין שָׁם אֶלָּא נָשִׁים וָטָף (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויצא לקראת ישראל AND HE WENT OUT AGAINST ISRAEL — Even if Heshbon had been full of people as puny as gnats, no human being could have captured it, and if Sihon had been (resided) in a weak village no human being could have overcome him. How much the more was he invincible whilst he dwelt in Heshbon. Therefore the Holy One, blessed be He, said: Why should I trouble My children to all this extent, to besiege each city? He therefore put it into the hearts of all the men of war to go forth from the cities, and they assembled all of them in one spot, and there they fell in battle; from there Israel proceeded to the cities and there were none to resist them, for there were only women and children there (Midrash Tanchuma, Chukat 23).


###### Rashi on Numbers 21:24:1
[Rashi on Numbers 21:24:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:24:1)

**כי עז.** וּמַהוּ חָזְקוֹ? הַתְרָאָתוֹ שֶׁל הַקָּבָּ"ה שֶׁאָמַר לָהֶם אַל תְּצֻרֵם וְגוֹ' (דברים ב'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי עז FOR [THE BOUNDARY OF THE CHILDREN OF AMMON] WAS STRONG — And what constituted its strength? The warning of the Holy One, blessed be He, who had said to them (the Israelites), (Deuteronomy 2:19), Harass them not, etc.”.


###### Rashi on Numbers 21:25:1
[Rashi on Numbers 21:25:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:25:1)

**בנתיה.** כְּפָרִים הַסְּמוּכִים לָהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בנתיה (lit., its daughters) — the villages adjacent to it.


###### Rashi on Numbers 21:26:1
[Rashi on Numbers 21:26:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:26:1)

**והוא נלחם.** לָמָּה הֻצְרַךְ לִכָּתֵב? לְפִי שֶׁנֶּאֱמַר (שם) "אַל תָּצַר אֶת מוֹאָב", וְחֶשְׁבּוֹן מִשֶּׁל מוֹאָב הָיְתָה, כָּתַב לָנוּ שֶׁסִּיחוֹן לְקָחָהּ מֵהֶם וְעַל יָדוֹ טָהֲרָה לְיִשְֹרָאֵל (חולין ס'; גיטין ל"ח):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והוא נלחם AND HE (SIHON) HAD FOUGHT [AGAINST THE FORMER KING OF MOAB] — Why is it necessary that this should be written? Because it is said (Deuteronomy 2:9), “Harass not Moab”, and Heshbon belonged to Moab (and therefore should not have been attacked), it (Scripture) tells us that Sihon had taken it from them, and through him it (Heshbon) became permissible to Israel as an object of attack (Chullin 60b; Gittin 38a).


###### Rashi on Numbers 21:26:2
[Rashi on Numbers 21:26:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:26:2)

**מידו.** מֵרְשׁוּתוֹ (בבא מציעא נ"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מידו means FROM HIS POSSESSION (Bava Metzia 56b).


###### Rashi on Numbers 21:27:1
[Rashi on Numbers 21:27:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:27:1)

**על כן.** עַל אוֹתָהּ מִלְחָמָה שֶׁנִּלְחַם סִיחוֹן בְּמוֹאָב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על כן (more lit., about this) — about this war which Sihon waged against Moab,


###### Rashi on Numbers 21:27:2
[Rashi on Numbers 21:27:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:27:2)

**יאמרו המשלים.** בִּלְעָם, שֶׁנֶּאֱמַר בּוֹ "וַיִּשָּׂא מְשָׁלוֹ" (במדבר כ"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יאמרו המשלים THEY THAT SPEAK IN PARABLES SAY — One of these was Balaam of whom it is said, (Numbers 23:7), "And he took up his parable”.


###### Rashi on Numbers 21:27:3
[Rashi on Numbers 21:27:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:27:3)

**המשלים.** בִּלְעָם וּבְעוֹר, וְהֵם אָמְרוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המשלים THEY THAT SPEAK IN PARABLES — The plural המשלים refers to Balaam and his father Beor (see Rashi on Numbers 24:3). They said —


###### Rashi on Numbers 21:27:4
[Rashi on Numbers 21:27:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:27:4)

**באו חשבון.** שֶׁלֹּא הָיָה סִיחוֹן יָכוֹל לְכָבְשָׁהּ וְהָלַךְ וְשָׂכַר אֶת בִּלְעָם לְקַלְּלוֹ (תנחומא); וְזֶהוּ שֶׁאָמַר לוֹ בָּלָק "כִּי יָדַעְתִּי אֵת אֲשֶׁר תְּבָרֵךְ מְבֹרָךְ" וְגוֹ' (במדבר כ"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באו חשבון “COME TO HESHBON”, — For Sihon had been unable to capture it, and he went and hired Balaam to curse it, and this is the meaning of what Balak said, (Numbers 22:6) “For I know (by what has already happened) that whomsoever thou blessest is blessed, [and whomsoever thou cursest is cursed]” (Midrash Tanchuma, Chukat 24).


###### Rashi on Numbers 21:27:5
[Rashi on Numbers 21:27:5](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:27:5)

**תבנה ותכונן.** חֶשְׁבּוֹן בְּשֵׁם סִיחוֹן לִהְיוֹת עִירוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תבנה ותכונן IT WILL BE BUILT UP AND ESTABLISHED, [SIHON’S CITY] — Heshbon will be rebuilt under Sihon’s name to be his city.


###### Rashi on Numbers 21:28:1
[Rashi on Numbers 21:28:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:28:1)

**כי אש יצאה מחשבון.** מִשֶּׁכְּבָשָׁהּ סִיחוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אש יצאה מחשבון FOR A FIRE WILL GO FORTH FROM HESHBON after Sihon captures it,


###### Rashi on Numbers 21:28:2
[Rashi on Numbers 21:28:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:28:2)

**אכלה ער מואב.** שֵׁם אוֹתָהּ הַמְּדִינָה קָרוּי עָר בְּלָשׁוֹן עִבְרִי וּלְחָיַת בְּלָשׁוֹן אֲרַמִּי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אכלה ער מואב IT WILL CONSUME AR OF MOAB — The name of that province was called Ar in the Hebrew language and Lechayath (see the Targum Onkelos) in the Aramaic language.


###### Rashi on Numbers 21:28:3
[Rashi on Numbers 21:28:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:28:3)

**ער מואב.** עָר שֶׁל מוֹאָב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ער מואב means AR OF MOAB.


###### Rashi on Numbers 21:29:1
[Rashi on Numbers 21:29:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:29:1)

**אוי לך מואב.** שֶׁקִּלְּלוּ אֶת מוֹאָב שֶׁיִּמָּסְרוּ בְיָדוֹ (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אוי לך מואב WOE TO THEE, MOAB — [These are not the words of the historian but those of Balaam and Beor, for] they cursed the Moabites (as they had been hired to do) so that they should be delivered into his (Sihon’s) hands (Midrash Tanchuma, Chukat 24).


###### Rashi on Numbers 21:29:2
[Rashi on Numbers 21:29:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:29:2)

**כמוש.** שֵׁם אֱלֹהֵי מוֹאָב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כמוש CHEMOSH was the name of Moab’s god.


###### Rashi on Numbers 21:29:3
[Rashi on Numbers 21:29:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:29:3)

**נתן.** הַנּוֹתֵן אֶת בָּנָיו שֶׁל מוֹאָב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נתן HE HATH GIVEN [HIS SONS] — The subject of the sentence is to be supplied: HE who gave HATH GIVEN HIS SONS i.e. those of Moab,


###### Rashi on Numbers 21:29:4
[Rashi on Numbers 21:29:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:29:4)

**פליטם** — נָסִים וּפְלֵטִים מֵחֶרֶב וְאֶת בְּנוֹתָיו בַּשְּׁבִית וְגוֹ':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פלטים — AS FUGITIVES — as men who flee and attempt to escape from the sword, and his daughters into captivity, etc.


###### Rashi on Numbers 21:30:1
[Rashi on Numbers 21:30:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:30:1)

**ונירם אבד.** מַלְכוּת שֶׁלָּהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונירם means their sovreignty.


###### Rashi on Numbers 21:30:2
[Rashi on Numbers 21:30:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:30:2)

**אבד חשבון עד דיבן** — מַלְכוּת וְעֹל שֶׁהָיָה לְמוֹאָב בְּחֶשְׁבּוֹן אָבַד מִשָּׁם, וְכֵן עַד דִּיבֹן; תַּרְגּוּם שֶׁל סָר "עַד", כְּלוֹמַר סָר נִיר מִדִּיבֹן; נִיר לְשׁוֹן מַלְכוּת וְעֹל מֶמְשֶׁלֶת אִישׁ, כְּמוֹ "לְמַעַן הֱיוֹת נִיר לְדָוִד עַבְדִּי" (מ"א י"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אבד חשבון עד דיבן means: the sovreignty and the subjugation which Moab had over Heshbon is destroyed from thence. Similar also is the meaning of עד דיבן because the Targum of סר “it hath departed” is עד, so that this phrase means to say, sovreignty hath departed from Dibon. The word ניר denotes the sovreignty and yoke which result from a person’s rulership, as, (1 Kings 11:36) “that David Thy servant may always have dominion (ניר) before Me”.


###### Rashi on Numbers 21:30:3
[Rashi on Numbers 21:30:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:30:3)

**ונשים.** שִׁי"ן דְּגוּשָׁה, לְשׁוֹן שְׁמָמָה, כָּךְ יֹאמְרוּ הַמֹּשְׁלִים, "וַנַּשִּׁים אוֹתָם עַד נֹפַח" — הֲשִׁמּוֹנוּם עַד נֹפַח:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונשים WE HAVE LAID WASTE — The ש has a Dagesh, for the word denotes waste (שמם). Thus say they who speak in parables: ונשים אותם עד נפח which signifies we have laid them waste as far as Nophah.


###### Rashi on Numbers 21:32:1
[Rashi on Numbers 21:32:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:32:1)

**וישלח משה לרגל את יעזר.** הַמְרַגְּלִים לְכָדוּהָ, אָמְרוּ לֹא נַעֲשֶׂה כָּרִאשׁוֹנִים, בְּטוּחִים אָנוּ בְּכֹחַ תְּפִלָּתוֹ שֶׁל מֹשֶׁה לְהִלָּחֵם (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישלח משה לרגל את יעזר AND MOSES SENT TO SPY OUT JAAZER — The spies captured it (as the text goes on to state, “and they captured it”). They said: We will not do as the former spies, for we have confidence in the power of Moses’ prayer to be able to fight against it (Midrash Tanchuma, Chukat 24).


###### Rashi on Numbers 21:34:1
[Rashi on Numbers 21:34:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:34:1)

**אל תירא אתו.** שֶׁהָיָה מֹשֶׁה יָרֵא לְהִלָּחֵם, שֶׁמָּא תַּעֲמֹד לוֹ זְכוּתוֹ שֶׁל אַבְרָהָם, שֶׁנֶּאֱמַר "וַיָּבֹא הַפָּלִיט" (בראשית י"ד) — הוּא עוֹג שֶׁפָּלַט מִן הָרְפָאִים שֶׁהִכּוּ כְּדָרְלָעֹמֶר וַחֲבֵרָיו בְּעַשְׁתְּרוֹת קַרְנַיִם, שֶׁנֶּאֱמַר (דברים ג') "רַק עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים" (נדה ס"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל תירא אתו FEAR HIM NOT — God said this concerning Og but not about Sihon (cf v. 23), because Moses feared to wage battle, perhaps the merit of Abraham with whom Og had been associated would stand up (i.e., be an advocate) for him, as it is said, (Genesis 14:13) “And the one who escaped came [and told it to Abraham]” — this was Og who had escaped from the Rephaim whom Chedoladmar and his allies had smitten in Ashoreth Karnaim (Genesis 14:5), as it is said, (Deuteronomy 3:11). "For only Og king of Bashan was left of the remnant of the Rephaim" (cf. Midrash Tanchuma, Chukat 25, Niddah 61a).


###### Rashi on Numbers 21:35:1
[Rashi on Numbers 21:35:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/21:35:1)

**ויכו אתו.** מֹשֶׁה הֲרָגוֹ, כִּדְאִיתָא בִבְרָכוֹת בְּהָרוֹאֶה (ברכות דף נ"ד), עֲקַר טוּרָא בַּר תְּלָתָא פַרְסֵי וְכוּ':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויכו אתו AND THEY SMOTE HIM — Moses slew him, as it is related in Treatise Berakhot, in the chapter beginning הרואה‎ (Berakhot 54b): He tore up a rock covering an area of three Parsang and he hurled it at him.