“It is too much for you to go around this mountain.” Many say that this verse penetrates and descends to the depths, and contains a hint for that time and for future generations. The matter of this circling means that they would go around the vineyard of the Lord of Hosts but not approach it, for Israel has spent many days wandering and moving around it, and Israel is not given power over them even to the extent of a footstep, until the one comes about whom it is said, And His feet shall stand on that day upon the Mount of Olives (Zechariah 14:4). And as long as Israel goes around and around, it is said to them, Turn northward, and they interpreted this to mean that if Esau’s time has come, “hide yourselves” (Deuteronomy Rabbah 1:19).

Regarding this concealment, it seems to me that if a Jewish person in this bitter exile finds some small success here and there, he should hide and conceal everything from Esau [referring to the descendants of Esau, traditionally associated with Rome/Christian nations], for there is no nation that envies Israel as much as Esau does. For in their view, everything in Jewish possession is stolen from them, from the blessing that our father Jacob took from Esau through deception. Similarly, Jacob commanded his sons, Why do you make yourselves conspicuous? (Genesis 42:1). Rashi explained this as “before the sons of Ishmael and Esau, as if you are satisfied,” because both of them believe that Isaac stole Ishmael’s success, and Jacob stole Esau’s success through his efforts. Therefore, He specifically commanded regarding Esau, Turn away northward so that he would not be envious of you. This is the opposite of what Israel does in these generations in the lands of their enemies, for whoever has 100 displays himself in garments of honor and in elegant and important houses as if he had thousands, thus provoking the nations against themselves and transgressing what was said, Turn away northward. This custom is prevalent among many of our people and is the cause of all the hardship that has befallen us. And the wise will understand to take instruction from this.

“And it came to pass, when they were consumed etc., and the Lord spoke to me.” Rashi explains: “From the sending of the spies, God’s dibbur [speech] did not commune with me, [but God talked with Moses in other modalities such as amirah [saying]].” Here, commentators raise a difficulty: doesn’t the gentle expression “amirah” [saying] indicate more affection than the term “dibur” [speaking], which indicates harshness? I say this actually proves the point, because every harsh speech [dibur] is reproof and instruction, like These are the words, since they are words of reproof, etc. Therefore, there is more affection in them, for whom the Lord loves, He rebukes (Proverbs 3:12). This is as opposed to gentle speech [amirah], which contains no instruction and therefore doesn’t have as much affection. For when they speak of harsh and gentle language in terms of “dibur” and “amirah,” this refers to the inherent nature of the matter itself — whether it contains mercy or judgment — but not from the perspective of the recipient. Because when a lover desires the beloved and wants the impression of the speech to be firmly established so it will not depart from him, he speaks harshly. The thundering voices and lightning of the giving of the Torah prove this, as it is said so that the fear of God may be before you, that you sin not (Exodus 20:17). But when the love is not so intense, he speaks with weak language and gentle words, and their impression is not as firmly established.

Do not harass them or provoke them. It does not say here “do not provoke them to war” as it says above regarding Moab, because mere provocation without war was not forbidden regarding Moab, but for Ammon even simple provocation without war was forbidden. This is because Moab hired Balaam against Israel, and we do not find that Ammon had any part in this. Even though his actions did not succeed, nevertheless it caused distress to Israel. Furthermore, Moab also had a part in the sexual immorality, and we do not find this among the children of Ammon, even though by not greeting them with bread and water they did cause them to engage in immorality as explained above in Parashat Pinchas (Numbers 25:17). Nevertheless, we do not find that they made their daughters promiscuous. Perhaps this traces back to their roots, because even in the incident with Lot’s daughters, their mother was somewhat modest.

Today I will begin to put the dread of you. The Rabbis said (Taanit 20) from the gezerah shavah [textual comparison] of achel [begin] — achel, that Moses stopped the sun just as Joshua did. And this is hinted at in the word achel [begin] because certainly this is a beginning that leads to the completion of the matter, for completion cannot occur without this beginning. This is because the nations relied on the power of the constellations, and most of them worshipped the sun. Similarly, the spies said that the Canaanites had great cities fortified up to heaven (Deuteronomy 1:28). They did not say up to heaven as an exaggeration, but rather they meant that all their strength and might came from the constellations in the heavens. When the Holy One, Blessed be He, causes a nation to fall, the beginning of their downfall is through first causing their deity to fall, and afterward it descends upon the kings of the earth. Therefore, the stopping of the sun by Moses and Joshua was the beginning of their downfall, because when a constellation stops in its movement, inevitably all who trust in them will fall, and they trembled and were terrified before Him. Therefore, the stopping of the sun is hinted at with achel — achel to indicate that their downfall was dependent on this beginning. And regarding this beginning, He said, See, I have begun to deliver before you Sihon and his land; begin to possess etc. And Sihon came out etc. Why did He say I have begun when He had not yet given anything into his hand? And if it was God’s gift and promise as if it were already given, then why did He say See, I have begun — shouldn’t the completion also have already occurred? Rather, certainly He was referring to the stopping of the sun. And it could be that this is also Rashi’s view, who said that He subdued the celestial minister of the Amorites above, etc. However, the minister is not explicitly mentioned in the Scripture, whereas the stopping of the sun is hinted at in the gezerah shavah of achel — achel.

And as for why Moses sent words of peace to Sihon, even though God had already told him Begin to possess, and contend with him in battle, [it was] because Moses knew through divine inspiration that Sihon would not listen to him. Nevertheless, he began with peace to avoid desecration of God’s name, so the nations would not say that they [the Israelites] were coming against them deceitfully. And he learned this from the “wilderness of Kedemoth” according to Rashi’s explanation, for even at the giving of the Torah it was revealed before Him that they [the nations] would not want to accept it, and it was also revealed before Him that Pharaoh would not listen.

And he said, “In order to deliver him into your hand as this day.” Meaning, just as the daily celestial sphere — that is, the sun — is given into your hand, so will he be given into your hand. And from here there is a correct hint that Moses made the sun stand still.