AND THE CANAANITE, THE KING OF ARAD. The ancients¹ said he² 3a: “Sihon, Arad, and Canaan are one and the same.” is Sihon. He is called a Canaanite, for all Amorites are Canaanites.³ Many say that Joshua wrote this section.⁴ The king of Arad, one (Josh. 12:14) is proof of this.⁵ They also found that Scripture states that the children of Judah called the name of the place Hormah.⁶ However, they are wrong, for that place⁷ was originally called Zephath⁸. while the place spoken of in our verse was ruled by the king of Arad.⁹ In reality they are two places.¹⁰ There are many such instances in Scripture.¹¹ According to the plain meaning of the text the king of Arad ruled over the eastern bank of the Jordan.¹² This portion¹³ was connected to the death of Aaron, because Scripture relates what happened on Mount Hor¹⁴ before they [Israel] journeyed from there. And the Canaanite, the king of Arad… heard…and they journeyed from mount Hor (v. 4) is proof of this.¹⁵ If you want to find what the king of Arad heard, observe, it is clearly stated.¹⁶ (v. 1).

footnotes: ¹ The sages of the Talmud. ² The king of Arad. See Rosh Ha-Shanah ³ Sihon was king of the Amorites. See verse 21. ⁴ Verses 1-3. ⁵ Josh. 12 lists the kings that Joshua smote. The king of Arad is included in this list. It thus appears that it was Joshua, not Moses, who defeated the king of Arad. ⁶ In the days of Joshua. See Josh. 12:14. ⁷ The Hormah spoken of in Josh. 12:14. ⁸ See Jud. 1:17: And Judah went with Simeon his brother, and they smote the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah ⁹ It was always called Arad. ¹⁰ The Hormah mentioned in our verse is not to be identified with the Hormah in Josh. 12:14. ¹¹ Of two places having the same name. ¹² And was thus defeated by Moses. ¹³ Verses 1-3. ¹⁴ The place of Aaron’s death. ¹⁵ That the king of Arad fought Israel at Mount Hor. ¹⁶ The king heard that Israel came by the way of Atharim

THAT ISRAEL CAME BY THE WAY OF ATHARIM. Some say that the alef of atharim is superfluous. They say that the meaning of ha-atharim is, those who spy. The alef of ezro’akha (your arm) is similar.¹⁷ is, your arm (zero’akha). The reference is probably to Jer. 32:21. However, the text there reads ezro’a.

footnotes: ¹⁷ For the meaning of ezro’akha

TO COMPASS THE LAND OF EDOM. Zalmonah and Punon, for this is explicitly stated in Scripture.¹⁸

footnotes: ¹⁸ See Num. 33:41-45. Scripture here omits the places where Israel camped when they compassed the land of Edom. It does include them in Num. 33:41-45. It tells us there that Israel camped at Zalmonah and Punon when it went around Edom.

THIS LIGHT BREAD. The word ha-kelokel (this light) means the very light. The word is formed by doubling the word kal.¹⁹ is an intensified form. Hence the meaning very light. There are many similar instances in Scripture.²⁰ (very red), shecharhar (very black).

footnotes: ¹⁹ Kelokel ²⁰ Compare, adamdam

AND THE LORD…SERPENTS. The word ha-serafim (fiery) is an adjective. The following is a midrashic interpretation. Scripture states, If the serpent bite before it is charmed, Then the charmer hath no advantage (Eccles. 10:11). These people²¹ sent their tongues to bite.²² They were repaid with snakes being sent against them.

footnotes: ²¹ Who spoke against God and Moses. ²² A metaphor for speaking evil.

MAKE THEE. A form of a fiery serpent out of brass, for Scripture explicitly says so.²³

footnotes: ²³ In the next verse.

AND SET IT UPON A POLE. So that it be on a high place and everyone will be able to see it. Many err. They say that this was an image that had the capability of receiving powers from on high.²⁴ Far be it, far be it [for one to believe such a thing], for this thing was made by God’s command.²⁵ We should not investigate why Moses was commanded to make the form of a snake.²⁶ Should someone disagree,²⁷ let him show us if there is a tree that makes bitter waters sweet.²⁸ Even honey will not sweeten them.²⁹ What reason was there to put a cake of figs upon a boil?³⁰ It is not in the nature of figs to remove boils. The truth is that the mind of the Almighty is beyond us.

footnotes: ²⁴ It was an image in whom heavenly power resided and thus could heal those bitten by the serpents. See I.E. on Gen. 31:19 (Vol. 1, p. 300) and Ex. 20:20 (Vol. 2, p. 437). According to I.E. such an image is banned by Scripture for it is a type of magical practice. ²⁵ God would not command such an object to be made. According to I.E. this is precisely what Ex. 20:20 prohibits. See I.E. on Ex. 20:20 (Vol. 2, p. 437). ²⁶ And argue that there is a scientific reason for the copper snake. ²⁷ Those who offer scientific explanations. ²⁸ Moses healed bitter waters by casting a tree into it. See Ex. 15:22-25. ²⁹ Bitter water. ³⁰ When King Hezekiah was ill with boils the prophet Isaiah prescribed that a cake of figs be applied to his boils. See II Kings 20:7; Is. 38:21.

AND THE CHILDREN OF ISRAEL JOURNEYED. From the land of Edom, for Scripture states, to compass the land of Edom (v. 4). Punon³¹ is on the far border of Edom. The Israelites traveled from Punon to Oboth, for Scripture says so.³²

footnotes: ³¹ See I.E. on verse 4. ³² Num. 33:43.

AND PITCHED IN THE VALLEY OF ZERED. Zered is elsewhere referred to as Dibon-gad.³³

footnotes: ³³ In Num. 33:45. The purpose of I.E.’s comments on verses 4, 10, and 12 is to harmonize our chapter with Num. 33.

FOR ARNON IS THE BORDER OF MOAB. It was so at first.³⁴

footnotes: ³⁴ Before Israel conquered Sihon.

IN THE BOOK OF THE WARS OF THE LORD. It was a separate book in which the wars of the Lord on behalf of His servants was recorded. It is possible that it originated in the days of Abraham,³⁵ for many books, such as the work of Nathan³⁶ and Iddo,³⁷ the chronicles of the kings of Israel,³⁸ and the songs of Solomon and his proverbs,³⁹ were lost and are not found among us.

footnotes: ³⁵ The first servant of God to wage war. See Gen. 14:13-16. ³⁶ See I Chron. 29:29. ³⁷ II Chron. 12:15. ³⁸ I Kings 14:19. ³⁹ I Kings 5:12.

VAHEB IN SUPHAH. There were wars in these mentioned places in ancient times. The word Vaheb is not Hebrew. Neither is Vophsi (Num. 13:14), Vashti (Esth. 1:9), Vaizatha (Esth. 9:9), and also Vashni (I Chron. 6:13). It is possible that the vav of Vashni is a connective.⁴⁰ is, and sheni (sheni being a Hebrew name). I say all this⁴¹ because we do not find the vav to be a root letter at the beginning of a word⁴² to be a first root letter. except in the word vave (hooks) in the hooks of the pillars (Ex. 27:10). It is found⁴³ only in place of a yod. Compare, valed (child) (II Sam. 6:23).⁴⁴. The explanation of the Aramaic translation is known.⁴⁵ (Suphah) as yama de-suf (the sea of reeds).

footnotes: ⁴⁰ In this case, the meaning of Vashni ⁴¹ That these words are not Hebrew. ⁴² In other words, we do not find the vav ⁴³ As a first root letter. ⁴⁴ Which comes from the root yod, lamed, dalet ⁴⁵ Onkelos renders sufah

AND THE SLOPE OF THE VALLEYS. Some say that the word eshed (slope) is Aramaic.⁴⁶ means pouring or spilling in Aramaic. The end of the matter is: all of these⁴⁷ are names of places.⁴⁸ is the name of a place.

footnotes: ⁴⁶ Rashi claims that the word eshed ⁴⁷ Vaheb, Suphah, Eshed, etc. ⁴⁸ In other words, eshed

THAT INCLINETH. The reference is to the Israelites,⁴⁹ for they passed by Ar.⁵⁰

footnotes: ⁴⁹ Israel inclined towards the city of Ar. ⁵⁰ Israel passed by the city of Ar. They did not enter it. See Deut. 2:9.

AND LEANETH UPON THE BORDER OF MOAB. This is what and they⁵¹ abide over against me⁵² (Num. 22:5) refers to. Israel journeyed from there⁵³ to a place called be’er, for the heh of be’erah (to Beer) is in place of the word el (to). It is like the heh of mitzraymah (to Egypt) (Gen. 12 :10).⁵⁴. This well⁵⁵ was also⁵⁶ the result of a miracle. I believe that it is not the well which is called Miriam’s well.⁵⁷ 9a. On the contrary, it refers to a place that Moses commanded to be dug. The princes of Israel dug it with their staffs, and water immediately gushed forth.

footnotes: ⁵¹ Israel. ⁵² This was said by the king of the Moabites. ⁵³ The border of Moab. ⁵⁴ Which is in place of the word el ⁵⁵ Spoken of in verse 16. ⁵⁶ Like the manna, the waters of Marah, and the like. ⁵⁷ Contrary to the opinion of the rabbis. See Ta’anit

SPRING UP, O WELL. This is how the song opened. Scripture does not record the entire song.

SING YE UNTO IT. The word enu (sing) is an imperative. Note, Scripture explains⁵⁸ how it came into being.⁵⁹

footnotes: ⁵⁸ In verse 18. ⁵⁹ Princes and nobles dug the well.

WHICH THE NOBLES OF THE PEOPLE DELVED. Scripture repeats itself,⁶⁰ repeats which the princes digged. as is its style.

footnotes: ⁶⁰ Which the nobles…delved

WITH THE SCEPTRE. The meaning of bi-mechokek (with the sceptre) is, by the governors.⁶¹ means by. The bet usually has the meaning of in. Hence I.E.’s comment. Compare, My heart is toward the governors (chokeke) of Israel (Jud. 5:9). This well was in the wilderness, far from an inhabited place. From this wilderness Israel journeyed to Mattanah. From Mattanah they journeyed to Nahaliel. Note that eshed ha-nehalim (the slope of the valleys) and the wilderness which is called Beer and Mattanah and Nahaliel are all names of places. They are also referred to by a general name, viz., Almon-diblathiam (Num. 33:46), which is found in the Torah portion Ve-Elleh Mase (Ibid.).⁶² (the slope of the valleys), Beer, Mattanah, and Nahaliel are not mentioned there. Almon-diblathiam is. Hence I.E.’s comment. On the other hand, it is also possible that these are the names of places that the Israelites passed over in another journey.⁶³ The mountains of Abarim in front of Nebo (Num. 33:47) are to be identified with Bamoth and the valley that is in the field of Moab (v. 20). The following is proof of this. Scripture states that Israel journeyed from the valley⁶⁴ to the plains of Moab by the Jordan at Jericho (Num. 22:1).⁶⁵ It also states that Israel journeyed from the mountains of Abarim to the plains of Moab beyond the Jordon at Jericho (Num. 33:48). It further states, So we abode in the valley⁶⁶ over against Beth-peor (Deut. 3:29) at the time that I [Moses] pleaded [with God].⁶⁷ Scripture elsewhere states, Get thee up into this mountain of Abarim, unto mount Nebo (Deut. 32:49).⁶⁸ Scripture also states, and he was buried in the valley (Deut. 34:6). The Torah there states, And Moses went up from the plains of Moab unto mount Nebo to the top of Pisgah (Deut. 34:1). The valley was thus at the top of Pisgah. Moses died there, and there was no need to move him after his death.⁶⁹

footnotes: ⁶¹ The bet of bi-mechokek ⁶² Which records the journeys of the children of Israel in the wilderness. Eshed ha-nehalim ⁶³ Hence they are not recorded in Num. 33:46. ⁶⁴ That is in the field of Moab (v. 10). ⁶⁵ I.E. connects Num. 22:1 to Num. 21:10. ⁶⁶ Which is in the field of Moab. ⁶⁷ To allow him to enter Canaan. This was shortly before Moses’ death. ⁶⁸ We thus see that Moses went up to Mount Nebo from the valley which is the field of Moab. ⁶⁹ As would be the case if the “valley” where Moses died was not at the top of the mountain. According to I.E. the “valley” was an indentation at the top of the mountain.

WHICH LOOKETH DOWN. Ve-nishkafah (which looketh down) is in the feminine. It refers to the valley.⁷⁰ (valley) can be masculine or feminine.

footnotes: ⁷⁰ The word guy

UPON THE DESERT. The word yeshimon (desert) means a wasteland (shemamah). And in the waste, a howling wilderness (yeshimon) (Deut. 32:10) is the proof text. So too is They wandered in the wilderness (yeshimon) in a desert way (Ps. 107:4).

TO JAHAZ. Yahtzah means to Jahaz.⁷¹ at the end of the word is in place of the preposition to.

footnotes: ⁷¹ The heh

FROM THE ARNON. Which he [the king of Edom] took from Moab.

EVEN UNTO THE CHILDREN OF AMMON. Scripture records that half of the land of Ammon belonged to the children of Israel,⁷² for they⁷³ took it from the Amorites who originally took it from the children of Ammon. Now Scripture tells us that God would not give the Israelites even the size of a footstep from any of the land belonging to the Ammonites and Moabites. The reference is to the land which Ammon and Moab possessed at that time.⁷⁴ Scripture therefore had to record the words of the poets.⁷⁵ It did so because Israel lived in Heshbon.⁷⁶ The Torah explicitly states, And Israel dwelt in all the cities of the Amorite, in Heshbon⁷⁷ (v. 25).

footnotes: ⁷² Josh. 13:24,25. ⁷³ The Israelites. ⁷⁴ In the time of Moses. ⁷⁵ To the effect that Sihon took the city of Heshbon from the Moabites. ⁷⁶ Which was originally a Moabite city. ⁷⁷ We thus see that Israel dwelt in Heshbon.

AND IN ALL THE TOWNS THEREOF.⁷⁸ Heshbon is like a mother, and the towns are like daughters.⁷⁹

footnotes: ⁷⁸ Literally, and in all her daughters. ⁷⁹ Thus, “and in all her daughters” means: and in all the towns thereof.

FOR HESHBON WAS THE CITY OF SIHON. It turned into the city of Sihon, for, as was well known, he fought against the former king of Moab.⁸⁰

footnotes: ⁸⁰ Scripture speaks of Sihon’s victory over Moab as a well-known fact.

THEY THAT SPEAK IN PARABLES. Who invent parables on their own.⁸¹ (they that speak in parables) is the parablers.

footnotes: ⁸¹ The literal meaning of ha-moshelim

[COME YE TO HESHBON.] They said this to the Amorites.

BE BUILT. Better than before.

AND ESTABLISHED. To be the city of Sihon.

FOR A FIRE IS GONE OUT OF HESHBON. This alludes to the people of Heshbon who conspired against their king.⁸²

footnotes: ⁸² According to I.E. our verse teaches that Moabites conspired against their king.

A FLAME. The idea is repeated in accord with poetic style.⁸³repeats For a fire…

footnotes: ⁸³ A flame…

FROM THE CITY OF SIHON. From the city that today belongs to Sihon.

AR OF MOAB. Ar is the name of a place. It is in Moab.⁸⁴. Compare, Beth-lehem Judah⁸⁵ (Ruth 1:1).

footnotes: ⁸⁴ The Hebrew reads ar mo’av ⁸⁵ Translated literally. See I.E. on Num. 13:22.

THE HIGH PLACES. Bamot means the high places.⁸⁶

footnotes: ⁸⁶ It is not the name of a place.

CHEMOSH. The name of an idol; Moab’s god.

FUGITIVES. Those who flee. Fugitives that run from the sword.

WE HAVE SHOT THEM. These are the words of Moses.⁸⁷ The mem of va-niram⁸⁸ (we shot at them) refers to the king of the Amorites and his troops. It has two interpretations. One, that va-niram is related to the word nir (kingship). It⁸⁹. is to be read as if written twice.⁹⁰ (we have shot at them—Heshbon is perished), is to be read, va-niram avad nir cheshbon (and their king, the king of Heshbon, was destroyed). It is like even the prophecy, Oded the prophet (II Chron. 15:8).⁹¹ Our verse means, and their king the king of Heshbon was destroyed. Va-niram is similar to the word ha-oholi (my tent) in in the midst of my tent (Josh. 7:21), and to ha-erkekha (thy valuation) (Lev. 27:23).⁹² beneath the vav is the sign of the direct object. In other words, va-niram is short for ve-ha-niram. Thus va-niram is similar to ha-oholi and ha-erkekha in that both words are written with the direct object even though they have suffixes. Words with suffixes usually do not come with the direct object. Hence I.E.’s comment. Va-niram avad cheshbon (we have shot at them—Heshbon is perished) means, their king, that is, the king of Heshbon, perished. Second, that va-niram is related to yereh va-yor (shoot; and he shot) (II Kings 13:17) and yariti (cast)⁹³ (Gen. 31:51). It means,⁹⁴ (we have shot at them–Heshbon is perished). when we shot them Heshbon was destroyed.

footnotes: ⁸⁷ Until now Scripture records what the poets said. Now it records the comments of Moses. ⁸⁸ A pronominal suffix meaning them. ⁸⁹ The word nir ⁹⁰ Our verse, which reads va-niram avad cheshbon ⁹¹ Which is to be read as if written, even the prophecy, the prophecy of Oded the prophet. See I.E. on Gen. 6:13 (Vol. 1, p. 100) and the notes thereto. ⁹² The pattach ⁹³ Translated literally. ⁹⁴ Va-niram avad heshbon

AND WE HAVE LAID WASTE. Va-nashim comes from a double root.⁹⁵. It comes from the root shin, mem, mem. The chirik is in place of a short kamatz.⁹⁶. In other words, the word should have been vocalized va-nashem. Compare, va-yasev (led about) in But God led the people about (Ex. 13:18).⁹⁷. Rabbi Moses Ha-Kohen says that the dagesh in the shin of va-nashim compensates for a missing alef.⁹⁸ comes from the root alef, shin, mem (guilty). Compare, Who teacheth us more than the beasts of the earth (Job. 35:11) wherein an alef is missing in the word mallefenu (teacheth us).⁹⁹. The word va-nashim is related to the word tesham¹⁰⁰. (shall bear her guilt) in Samaria shall bear her guilt (Hos. 14:1). Some say that Heshbon was always the city of Sihon.¹⁰¹ In this case, Come ye to Heshbon (v. 27) is the line that the poets directed at the Moabites who came as captive to Heshbon. And for a fire is gone out of Heshbon is a metaphor for the army of Sihon. When the poets speak on behalf of the Moabites, they say, we thought that Heshbon will be destroyed¹⁰² and the entire land will be laid waste even unto Nophah. Or these¹⁰³ (v. 30). are the words of Moses.

footnotes: ⁹⁵ Even though it is spelled with one mem ⁹⁶ A tzere ⁹⁷ Which is vocalized with a tzere ⁹⁸ According to Rabbi Moses, va-nashim ⁹⁹ Which comes from the root alef, lamed, peh ¹⁰⁰ In other words, it comes from the root alef, shin, mem ¹⁰¹ See I.E. on verses 26-28. ¹⁰² They interpret our verse as follows: We (the Moabites) shot at them. W e thought Heshbon is perished…even unto Nophah. ¹⁰³ We have shot at them…unto Nophah

AND THEY TURNED. I have already explained its meaning.¹⁰⁴ (and they turned). See I.E. on Ex. 10:6 (Vol. 2, p. 186). I.E. explains there that va-yifnu means, and they faced.

footnotes: ¹⁰⁴ The meaning of va-yifnu

EDREI. To Edrei. Scripture is being brief.¹⁰⁵ (to).

footnotes: ¹⁰⁵ In omitting the preposition el

NONE LEFT HIM REMAINING. No one of the Israelites.¹⁰⁶) him [Og] no remainder. Since the first part of the verse is in the plural, our clause should have read, until they left (hishiru) him no remainder. Hence I.E.’s comment.

footnotes: ¹⁰⁶ The verse literally reads, until he left (hishir