In the name of the one who speaks righteousness and declares things that are right¹ I will explain the Torah portion which begins with These Are The Words. Some say that the meaning of eleven days’ journey from Horeb…by the way of mount Seir (v. 2) is: Look. They traveled for forty years in the wilderness.² (v. 2) is, that it took them 40 years to make a journey that normally takes eleven days. This is the meaning of And it came to pass in the fortieth year (v. 3).³ However, they err, for Israel came up to Kadesh-barnea in the second year.⁴ Actually, And it came to pass in the fortieth year is connected to that Moses spoke⁵ (v. 3). I believe that These are the words (v. 1) refers to the precepts recorded in the Torah portions Re’ah Anokhi,⁶ Shoftim,⁷ Ki Tetze,⁸ and Ve-hayah Ki Tavo,⁹ which were already spoken by Moses when they were in the wilderness. Moses spoke (v. 1) should be read as if written twice.¹⁰ This means Moses spoke,¹¹ in the wilderness, in the Arabah, and in Suph from the day that they journeyed from Sinai.¹²

footnotes: ¹ Is. 45:19. ² In other words, the meaning of eleven days’ journey from Horeb unto Kadesh-barnea…by the way of mount Seir ³ They came to Kadesh-barnea in the fortieth year. Verse 3 explains verse 2. ⁴ Moses sent out the spies in the second year following the Exodus. He sent out the spies from Kadesh-barnea. See Num. 32:8. It should be noted that Num. 13:3 identifies the place from which the spies departed as the wilderness of Paran. The commentaries explain that Kadesh-barnea is at the edge of the wilderness of Paran. See Weiser. ⁵ Not to Kadesh-barnea. ⁶ Deut. 11:26–16:17. ⁷ Deut. 16:18–21:9. ⁸ Deut. 21:10–25:19. ⁹ Deut. 26:1–29:8. ¹⁰ Verse 1 is to be interpreted as if written: These are the words which Moses spoke unto all Israel beyond the Jordan. He spoke these words in the wilderness, in the Arabah, etc. He spoke them on the eleven days’ journey from Horeb unto Kadesh-barnea. ¹¹ These precepts. ¹² I.E. interprets verse 1-3 as follows: These precepts, which Moses recorded in the Book of Deuteronomy beyond the Jordan, were first delivered by Moses in the wilderness between Horeb and Kadesh-barnea.

BETWEEN PARAN AND TOPHEL, AND LABAN, AND HAZEROTH, AND DI-ZAHAB. Places not mentioned in the Torah portion These Are the Stages¹³ (Num. 33:1). On the other hand, they might have been mentioned¹⁴ under other names, for, observe, Senir¹⁵ has three names.¹⁶ There are many other such instances.

footnotes: ¹³ Wherein Moses records the journeys of the children of Israel in the wilderness. ¹⁴ There. ¹⁵ A mountain in northern Israel. See Deut. 3:9 ¹⁶ It is also known as Hermon and Sirion. See Deut. 3:89.

IT IS ELEVEN DAYS’ JOURNEY. This means that Moses spoke these things¹⁷ in those eleven days. FROM HOREB. That they went from Horeb to Kadeshbarnea. I have already told¹⁸ you that the spies went out from Kadesh-barnea. After God swore that they would not enter the land,¹⁹ no new commandment was given to them.²⁰ No new commandment was revealed until the fortieth year. We find the aforementioned to be so.²¹ Took Moses upon him to expound this law (v. 5) is proof of this. Moses expounded the laws²² refers to. which he had stated between Paran and Tophel, for most of the commandments are in this book.²³ According unto all that the Lord had given him in commandment unto them (v. 3), refers to the precepts given beyond the Jordan; in the wilderness, in the Arabah (v. 1).²⁴ (v. 3) is to be interpreted as: Moses spoke… according unto all that the Lord had given him in commandment unto them beyond the Jordan; in the wilderness, in the Arabah, and in all the other places mentioned earlier in the eleven days’ journey from Horeb to Kadesh-barnea. If you understand the secret of the twelve²⁵ and also that of So Moses wrote (Deut. 31:22);²⁶ And the Canaanite was then in the Land (Gen. 12:6);²⁷ In the mount where the Lord is seen (Gen. 22:14);²⁸. Hence this verse was inserted in the Torah at a later date. and behold, his bedstead was a bedstead of iron (Deut. 3:11);²⁹ then you will recognize the truth.³⁰

footnotes: ¹⁷ These words of the Torah repeated by Moses. ¹⁸ I.E. is referring to his comments above. ¹⁹ See Num. 14:26-38. ²⁰ See I.E. on Num. 20:1 (Vol. 4, p. 157). ²¹ The Torah does not record any commandments or prophetic utterances during this period. See I.E. on Num. 20:1 (Vol. 4, p. 157). ²² For that is what this law ²³ The Book of Deuteronomy. ²⁴ According to I.E., Moses spoke… ²⁵ The last twelve verses of the Torah. According to I.E. the last twelve verses of the Torah were not written by Moses, for they record the death of Moses. ²⁶ I.E. believes that Moses did not write this verse. ²⁷ I.E. believes that Moses did not write this verse, for Scripture implies that the Canaanite was then in the land but not at the time that this verse was written. See I.E. on Gen.12:6 and the notes thereto (Vol. 1, p. 151). ²⁸ The reference is to Mount Moriah. However, in the days of Moses the temple had not yet been built. Thus Moses would not have said, In the mount where the Lord is seen ²⁹ The reference is to the bed of Og, king of Bashan, slain by Moses. I.E. believes that Moses would not have had to prove the height of the king by pointing to his bed, for all of Israel then knew of his height. Hence the verse is post-Mosaic. ³⁰ That the first five verses of this book were not composed by Moses but at a later period. I.E. hints at the above because he did not want people to generalize and assume that there are other post-Mosaic additions in the Pentateuch. See I.E. on Gen. 36:31, “…Yitzchaki claims in his book that this chapter was composed during the reign of King Jehosaphat…Far be it for one to believe that our chapter was written in the days of Jehosaphat as Yitzchaki maintains. Indeed his book is fit to be burned” (Vol. 1, p. 341).

Some say that Moses died on the first day of Shevat.³¹ Scripture states that Israel mourned thirty days (Deut. 34:8). They spent six Sabbaths there.³² refers to the day that Moses finished reviewing the Torah. If this was the case, then two Sabbaths remained from the end of the period of Moses’ mourning and the tenth of Nisan. Both of these opinions take issue with Rabbinic tradition, which believes that Moses died on the seventh of Adar. According to Weiser the opinions quoted and rejected by I.E. are those of the Karaites. It is worth noting that I.E. does not quote the Rabbinic opinion. They offer proof from that selfsame day (Deut. 32:48), i.e., that Moses read this book before all of Israel in one day and then died on that very day.³³ refers to the day that Moses repeated the Torah to all of Israel. However, this is no proof, for that selfsame day refers to the song.³⁴ (give ear) (Deut. 32:1-43). Look! Scripture states, thou art to pass over the Jordan this day (Deut. 9:1).³⁵.

footnotes: ³¹ This opinion holds that Moses died on the very day that he explained the Torah to Israel, namely, the first day of Shevat (v. 3). ³² In the land of Moab following the death of Moses. Israel mourned Moses for 30 days (Deut. 34:8). The period of mourning concluded on the first of Adar. Israel crossed the Jordan on the tenth day of Nisan (Josh. 4:19). There are six Sabbaths between the first of Adar and the tenth day of Nisan. It should be noted that some manuscripts read: “Some say that Moses died on the first day of Adar. Scripture states that Israel mourned thirty days (Num. 34:8). They spent two Sabbaths there.” According to this opinion Moses reviewed the Torah for thirty days, and that selfsame day ³³ They believe that that selfsame day ³⁴ The day on which Moses recited the song that opens with the words ha’azinu ³⁵ Israel did not cross the Jordan on the day that Moses uttered Deut. 9:1, for Scripture tells us that Israel crossed into Canaan after the death of Moses. We thus see that the term “that day” is not to be taken literally, but means at that time. The same applies to that selfsame day

IN THE ELEVENTH MONTH. I have explained the meaning of ashte asar (eleven) in my comments on the Torah portion Nasso.³⁶

footnotes: ³⁶ See I.E. on Num. 7:72 (Vol. 4, p. 54).

TOOK MOSES UPON HIM TO EXPLAIN. Ho’il (took upon himself) and be’er (to explain) are two verbs in the perfect attached to each other without a connective vav.³⁷. Hence I.E.’s comments. According to I.E., ho’il moshe be’er (took Moses upon himself to expound) is to be explained as if written, ho’il moshe u-ve’er (Moses began and explained). We find the same in chamak avar (had turned away, and was gone) (Cant. 5:6). Look! Moses began to explain to the children who were born in the wilderness what happened to their fathers. He related to them all the commandments. They would also hear from the mouth of the faithful messenger the Ten Statements which their fathers heard from God.

footnotes: ³⁷ Two verbs usually are connected with a vav

HOREB. This is Sinai,³⁸ as I have previously noted.

footnotes: ³⁸ See I.E.’s short commentary on Ex. 3:1.

TURN YOU. Leave this place. AND TAKE YOUR JOURNEY. It is the style of Scripture to say, u-se’u lakhem³⁹ literally means, and journey for yourselves. Hence I.E.’s comment. (and take your journey). Compare, lekh lekha⁴⁰ (get thee out) (Gen.2:1).

footnotes: ³⁹ U-se’u lakhem ⁴⁰ Literally, go to you.

I AM NOT ABLE TO BEAR YOU MYSELF ALONE. Its meaning is similar to thou art not able to perform it alone (Ex. 18:18).⁴¹

footnotes: ⁴¹ In other words, the meaning of our verse is, I am not able to do it alone.

HATH MULTIPLIED YOU. In Egypt, and the blessing which your father blessed you was fulfilled.

[AS THE STARS OF HEAVEN.] This is a metaphor.

A THOUSAND TIMES. The word pe’amim (times) comes with elef (a thousand)⁴² precedes the word pe’amim. and with me’ah (a hundred).⁴³ (a hundred times). The reverse is the case in Arabic.⁴⁴

footnotes: ⁴² The word elef ⁴³ We also come across the phrase me’ah pe’amim ⁴⁴ The Arabic word for times comes before the number.

YOUR CUMBRANCE. Torchakhem (your cumbrance) is related to the word torach (burden) in They are a burden unto me (Is. 1:14).⁴⁵ Your cumbrance refers to teaching the commandments to the simple.

footnotes: ⁴⁵ They come from the same root and have a similar meaning.

AND YOUR BURDEN. They demanded bread, water, and meat. Compare, that Thou layest the burden of all this people upon me (Num. 11:11).

AND YOUR STRIFE. One with another.

GET YOU. The word havu (get) is irregular. Its heh⁴⁶. should have been vocalized with a sheva na and a pattach.⁴⁷. See I.E. on Gen. 11:4; 47:16, and the notes thereto (Vol. 1, pp. 139,140, 408).

footnotes: ⁴⁶ Which is vocalized with a kamatz ⁴⁷ Beneath the heh

AND FULL OF KNOWLEDGE.⁴⁸ (literally, and known). Hence I.E.’s comment. Men who were known, men whom all recognized.

footnotes: ⁴⁸ Hebrew, vi-yedu’im

CAPTAINS OF THOUSANDS. I have already explained this.⁴⁹

footnotes: ⁴⁹ See I.E. on Ex. 18:21 (Vol. 2, p. 365).

HEAR. Shamo’a (hear) is an infinitive. It is like the word zakhor (remember) in Remember the sabbath day (Ex. 20:8).⁵⁰ is an infinitive. Shamo’a is short for shamo’a shimu (you shall surely hear) or shimu shamo’a (you shall surely hear).⁵¹ literally means to hear. This makes no sense here. Thus I.E. believes that it is short for shamo’a shimu or shimu shamo’a (you shall hear), for it is good Hebrew style to combine a conjugated verb with an infinitive for purposes of emphasis.

footnotes: ⁵⁰ Zakhor ⁵¹ The word shamo’a

THE STRANGER THAT IS WITH HIM. I have already explained the meaning of the term ger (stranger).⁵²

footnotes: ⁵² See I.E. on Gen. 15:13 (Vol. 1, p. 173).

RESPECT PERSONS IN JUDGMENT.⁵³ To force judgment in favor of the person whom he [the judge] recognizes.

footnotes: ⁵³ Literally, you shall not recognize faces. Hence I.E.’s comment.

WHICH YE SHOULD DO. The reference is to the statutes and laws which he [Moses] taught them.

ALL THAT GREAT AND DREADFUL WILDERNESS. This is what the eleven day’s journey (v. 2) refers to.

[THE HILL-COUNTRY OF THE AMORITES.⁵⁴] For Scripture states, [And the Amorites, that dwell in that hill-country, came out against you…] and beat you down in Seir, even unto Hormah (Deut. 1:44).⁵⁵ This⁵⁶. means that we should go out toward the hill country of the Amorites.⁵⁷ refers to the charge in verse 7 to march towards the Promised Land, namely, turn you, and take your journey, and go to the hill-country of the Amorites…

footnotes: ⁵⁴ Literally, the mountain of the Amorites. ⁵⁵ Deut. 1:2 notes that Kadesh-barnea is eleven days’ journey from Horeb via Mount Seir. However, our verse (according to I.E.’s interpretation) tells us that it is eleven days’ journey from Horeb to Kadesh-barnea via the mountain of the Amorites. Therefore I.E. points out that Deut. 1:44 indicates that mount Seir and the mountain of the Amorites are next to each other. ⁵⁶ The clause as the Lord our God commanded us ⁵⁷ As the Lord our God commanded us

TAKE POSSESSION. Resh (take possession) is vocalized like the word shev (sit).⁵⁸. Resh comes from the root yod, resh, shin. Shev comes from the root yod, shin, bet. Resh is related to the word yerushah (possession).

footnotes: ⁵⁸ Both words are peh yods

DISMAYED. Techat (dismayed) is similar⁵⁹ to the word yiddal (shall be made thin) in That the glory of Jacob shall be made thin (Is. 17:4).⁶⁰ the chirik changes to tzereh because of the chet. Techat comes from a double root.

footnotes: ⁵⁹ In vocalization. ⁶⁰ Both words come from a double root and are similarly vocalized, except that in techat

THAT THEY MAY SEARCH THE LAND FOR US. Veyachperu (that they may search) is similar⁶¹ to la-chepor (to search out) in to search out all the land (Josh. 2:3). One who digs (chofer) searches for that which is hidden.⁶² (that they may search) and la-chepor (to search out) come from the root chet, peh, resh, which means to dig. Hence I.E.’s comment.

footnotes: ⁶¹ In meaning. ⁶² Ve-yachperu

BY WHICH WE MUST GO UP. At first.⁶³

footnotes: ⁶³ For strategic purposes (Weiser).

AND THE THING PLEASED ME WELL. Because you all assented to this.

AND BROUGHT IT DOWN. Moses said this because of the height of the tree.⁶⁴ is, and they brought the fruit down from tree and delivered it to us. Actually, however, he said this because they⁶⁵ were in the south.⁶⁶ means: and brought the fruit to us from the north.

footnotes: ⁶⁴ In other words, the meaning of and brought it down unto us ⁶⁵ Israel. ⁶⁶ South of the Land of Israel (See I.E. on Num. 13:17, Vol. 4, p. 102). In other words, and brought it down unto us

AND YE MURMURED. Va-teragenu (and ye murmured) is similar to rogenim (murmur) in And they that murmur shall learn instruction (Is. 29:24). Teragenu (murmured) is in the nifal. Compare, al te’atzevu⁶⁷. (be not grieved).

footnotes: ⁶⁷ Which is in the nifal

DREAD NOT. Lo ta’artzun means dread not. Ta’artzun is related to the word ma’aritzekhem (your dread) in and let him be your dread (Is. 8:13). It means the breaking of the heart by fear.⁶⁸ comes from the root ayin, resh, tzadi, which means to break. Thus lo ta’artzun literally means do not be broken. Hence I.E.’s comment.

footnotes: ⁶⁸ Ta’artzun

HE SHALL FIGHT FOR YOU. Lakhem means for you.⁶⁹ literally means to you. Hence I.E.’s comment.

footnotes: ⁶⁹ Lakhem

TO PITCH YOUR TENTS. La-chanotekhem (to pitch your tents) is not a transitive verb,⁷⁰ for we do not find this form to be transitive.

footnotes: ⁷⁰ It does not mean to cause you to pitch your tents but to pitch your tents. Thus our verse should be rendered: to seek you out a place to pitch your tents, not to seek you out a place to cause you to pitch your tents [there].

TO SHOW YOU. La-re’otekhem (to show you) is vocalized with a pattach to show that the letter heh, which is placed before the direct object⁷¹ is the heh of the hifil. (le-hare’otekhem) is missing.

footnotes: ⁷¹ This is probably a scribal error for the missing heh

SAVE. The yod in zulati (save) is superfluous, for the word is found without the yod.⁷². See II Kings 24:14.

footnotes: ⁷² Zulat

AND TO HIM WILL I GIVE THE LAND THAT HE HATH TRODDEN UPON. The reference is to Hebron.⁷³

footnotes: ⁷³ See I. E. on Num. 13:22 (Vol. 4, p. 103).

[ALSO THE LORD WAS ANGRY WITH ME.] I have already shown you⁷⁴ that the nun of the word appo (his anger) (Gen. 39:19) is swallowed by the peh.⁷⁵ is alef, nun, peh. In appo the nun drops out and a dagesh is placed in the peh. However, it is present in the Aramaic.⁷⁶ (Krinsky). Furthermore, appo is also related to the word anafta⁷⁷. (thou was angry) in For though Thou was angry with me (Is. 12:1) and hitannaf (was angry)⁷⁸. in Also the Lord was angry with me. Moses mentions Caleb first, then Joshua.⁷⁹ I have already explained why.⁸⁰

footnotes: ⁷⁴ See I.E.’s comments on Ex. 2:2 (Vol. 2, p. 32). ⁷⁵ The root of appo ⁷⁶ Cf. anpa, anpin ⁷⁷ From the root alef, nun, peh ⁷⁸ From the root alef, nun, peh ⁷⁹ Moses mentions Caleb before Joshua. ⁸⁰ Caleb is mentioned first because he quieted the people. See I.E. on Num. 14:24,30 (Vol. 4, pp. 111,113).

WHO STANDETH BEFORE THEE. This is his minister (Ex. 24:13; Num. 11:28).⁸¹ one who standeth before thee means the one who stands before you to serve you (Krinsky).

footnotes: ⁸¹ The

THAT THIS DAY HAVE NO KNOWLEDGE. That day.⁸² refers to the day that God meted out the punishment to the generation that exited Egypt, not to the day that Moses reviewed the Torah.

footnotes: ⁸² This day

OF GOOD OR EVIL. Scripture speaks of the majority.⁸³

footnotes: ⁸³ Of their children. According to I.E. a person comes to the knowledge of good and evil at the age of puberty. See I.E. on Gen. 3:6 (Vol. 1, p. 68).

AND DEEMED IT A LIGHT THING. The meaning of va-tahinu (and deemed it a light thing) is, and you said behold (hen).⁸⁴), and will go up unto the place which the Lord hath promised (Num. 14:40). Do not ask how a verb⁸⁵. can be derived from a word that is connected to another word,⁸⁶ for we find the same with al.⁸⁷ (went up) is derived from al (on). The same is true, as I have explained,⁸⁸ of the word pen (lest), for we find the word afunah (I am distracted) (Ps. 88:16).⁸⁹ is derived from the word pen. Others say that va-tahinu is related to the word hin.⁹⁰ Its meaning is a measure.⁹¹ is, they measured; i.e., they were ready to measure the mountain, that is, to take the mountain (Sarim). However, this is far-fetched.

footnotes: ⁸⁴ That is, Behold, we are here (hinnennu ⁸⁵ The word va-tahinu ⁸⁶ That is, to an adverb or preposition. See Weiser. ⁸⁷ The word alah ⁸⁸ In his commentary on Ps. 88:16. ⁸⁹ Afunah ⁹⁰ A liquid measure. See Num. 28:5. ⁹¹ According to this interpretation the meaning of va-tahinu

AND THE AMORITES…CAME OUT. The reference, as I have explained, is to the Canaanites.⁹². Hence I.E.’s comment. The Amorites were a branch of the Canaanite people. See I.E. on Gen. 15:16 (Vol. 1, p. 175).

footnotes: ⁹² See I.E. on Num. 14:25 (Vol. 4, p. 112). Num. 14:45 tells us that it was the Canaanites who attacked the Israelites and beat them down, even unto Hormah

AS BEES DO. For they immediately chase after and bite whoever touches their abode.

AND BEAT YOU DOWN. I have explained the meaning of va-yakketu (and beat you down).⁹³ It is related to the word ve-khatoti (and I will beat to pieces) (Ps. 99:24).⁹⁴.

footnotes: ⁹³ See I.E. on Num. 14:45 (Vol. 4, p. 115). ⁹⁴ Both words come from the root caf, tav, tav

UNTO HORMAH. Hormah is either the name of a place or an infinitive.⁹⁵

footnotes: ⁹⁵ Meaning unto destruction, that is, until they defeated them. See I.E. on Num. 14:45 (Vol. 4, p. 115).

SO YE ABODE IN KADESH. Kadesh-barnea.⁹⁶

footnotes: ⁹⁶ There was a city in the land of Moab called Kadesh. Hence I.E.’s comment.

MANY DAYS, ACCORDING UNTO THE DAYS THAT YE ABODE THERE. In spying out the land. If one should argue, the spies alone abode there.⁹⁷ [The answer is:] Scripture similarly reads, After the number of days in which ye spied out the land (Num. 14:34).⁹⁸

footnotes: ⁹⁷ That is, in Canaan. How then can Scripture say that Israel spent 40 days in Canaan? ⁹⁸ Num. 14:31 attributes the spying out of the land to all of the Israelites. So too here.