I learned from this that, etc. I.e., from Targum Yerushalmi I learned that a palace is called טרכונין, and then we can learn from this that ארגוב also means a palace. The term הפרכיא, in other words, means the Royal Palace.

In other words the empire is called after its name. I.e., an important city.

This is snow, etc. Rashi is answering the question: Since the letters of שרין are the same as the letters of שניר, except that the letters resh and nun switched places, then what is the reason [the verse needs to mention both]? Therefore, Rashi explains: Because of the snow it is called שניר [but it is not called שרין].

The amohof Og. Rashi is answering the question: It says in Maseches Berachos (54b) that Og uprooted a mountain that was three parsohsquared, implying that Og was a great giant. Yet in the verse here it is written that his bed was only “nine amos long and four amos wide in a man’s amoh.”**If this refers to the amoh of the average man, then Og was only eight amos tall — twice as tall as an average person plus another amoh. If so, how then was he able to uproot a mountain? Therefore, Rashi explains: “The amoh of Og.”

“Mentioned above, etc. I.e., it is not referring to the land mentioned afterwards, “From Aro’er which is on Wadi Arnon.” For the land they inherited at that time extended from Wadi Arnon to Mount Chermon, and not only from Aro’er until half of Mount Gilod. Rather, the verse means: “The land mentioned above that we took from the two kings, which extended from Wadi Arnon until Mount Chermon, we inherited it and fortified it.” Afterwards starts a new account: “From Aro’er which is on Wadi Arnon ... I gave to the Reuvenites and the Gaddites, and I gave the rest to half the tribe of Menashe, etc.”

This is not to be connected ... but with its conclusion, etc. Rashi is answering the question: The verse implies that they only inherited this land, and they gave it to the Reuvenites and the Gaddites. And afterwards it is written, “And the rest of the Gilod ... I gave to half the tribe of Menashe.” But from where did they get this land, since they had not inherited any more land? For this reason Rashi explains: “This land” refers to the land mentioned above, “From Wadi Arnon to Mount Chermon,”, etc. In other words: The land mentioned above is what we inherited at that time, and from that land I gave to the Reuvenites, the Gaddites, and half the tribe of Menashe.

That is the land which I gave to Avrohom. Rashi is answering the question: Above (2:11), it is also written, “The land of Rephaim”! However, this [land mentioned here] is the land of Rephaim that I gave to Avrohom.

Until its opposite bank etc. I.e., the inheritance of the Gaddites, which was on the eastern side of the Yardein, continues across the western edge of Wadi Arnon. For the verse, “and the border,” means: “This is the border [of their inheritance],” which continues until the wadi on the western side [of the Yardein]. And then it continues up until and includes Yabok. For, “even more,” also includes Yabok.

This is on the western side of the Yardein, etc. I.e., the Kinneres is on the western side of the Yardein. Since the inheritance of the tribe of Gad was on the eastern side of the Yardein, we find that Gad’s inheritance extended from the eastern side of the Yardein along its entire width, and continued from [the eastern side of] the Yardein westward until the Kinneres. The phrase, “The Yardein and the border,” means that the Yardein itself is included in the inheritance, and also beyond until the Kinneres.

He was speaking to Bnei Reuvein and Bnei Gad. Rashi is answering the question: The rebuke from the beginning of this book until now was all directed at the entire Bnei Yisroel. But how can, “Cross over in the forefront ahead of your brothers Bnei Yisroel,” be referring to the Bnei Yisroel? Is it possible for Bnei Yisroel to cross over ahead of Bnei Yisroel?! Rashi therefore explains: He was speaking to Bnei Reuvein and Bnei Gad.

They went ahead of Bnei Yisroel, etc. Otherwise, what is the meaning of, “ahead of Bnei Yisroel”? It should say instead, “with Bnei. Yisroel.”

The word חנוןeverywhere signifies, etc. Otherwise, it should have said ואתפלל (I prayed).

Because [the Almighty] had said to him, etc. Rashi is saying: How did Moshe know to ask the Almighty even for an underserved gift, one that is not dependent upon good deeds? On this question Rashi explains, “I will be gracious, etc.”

There is another explanation: This is one of the ten terms. According to the first explanation there is a difficulty: Why is it not written ואתחנם (I asked for a free gift). Therefore Rashi says, “There is another explanation, etc.” But according to the second explanation there is a difficulty: Why does it not say ויחל (implored) as above (Shmos 32:11).

By which prayer is described, as is stated in Sifrei. The following [are the ten terms: 1.שועה. 2.צעקה. 3.נאקה (three types of crying out). 4.רנה (song). 5.פצור (press). 6.קריאה (call). 7.נפול (fall). 8.פלל (plead). 9.פגיעה (approach). 10.תחנה (supplicate).

After I had captured, etc. Rashi has the following difficulty: Above it is written (Devarim 3:21), “And Yehoshua I commanded at that time, etc.” which means at the time of capturing Sichon and Og. And, “I pleaded to Adonoy,” refers to that verse [therefore the phrase here, “at that time,” is apparently not necessary]. Rashi answers: After ... I imagined that the vow had been partially cancelled. Therefore, [at that time] I thought to pray in order to enter the land, etc. (Re”m).

I imagined that the vow had been cancelled. You might ask: Since the vow had been cancelled, why then did Moshe need to pray? The answer is that Moshe thought the following: Before the land of Sichon and Og were conquered, it did not occur to me to pray because the Almighty had made a decree along with a vow, and therefore prayer would not help. But after conquering the land, and Bnei Gad, Bnei Reuvein, and half the tribe of Menashe inherited it, I thought that perhaps the vow had been cancelled — for a vow which is partially cancelled becomes totally void. If so, then the Almighty’s decree is without a vow and thus prayer will help.

This is one of the three occasions, etc. Re”m writes that Rashi is difficult to understand. For Sifrei lists five places, and Rabbi Elazar ben Azaria mentions four occasions where Moshe said, etc., and they are all listed explicitly. If so, Rashi’s words do not match either opinion. But it seems to me [the answer is]: Rashi’s commentary, “This is one of the three occasions, etc.,” means that Moshe prayed for these things and requested for the Almighty to fulfill his request and to make known to him if his request will be fulfilled. Such as regarding Miriam (Bamidbar 12:13) where Moshe requested she should be healed from tzara’as. Also regarding (Ibid. 27:15), “Almighty, appoint etc.,” where Moshe requested that his sons inherit his position of leadership — as Rashi explains there. And also here, Moshe is praying to cross the Yardein. But the other two occasions quoted in Sifreiare different. “Moshe spoke before Adonoy saying, etc. (Shmos 6:12),” where Moshe requested to know if You would redeem them, etc. And also, when “Moshe cried out to Adonoy saying ‘What shall I do to this people,’, etc. (Ibid. 17:4),” where Moshe requested to know if he would fall into their hands, etc. These two occasions were only a request to be informed, but not a request and prayer for the Almighty to fulfill what he is asking for. This answer can be found here in Rashi’s words, if you read the text carefully.

Merciful in judgement. Rashi is answering the question: Hashem’s four-letter Name [Tetragrammaton] signifies His attribute of mercy, but the Name “Adonoy” signifies His attribute of justice [so how do we explain the two terms when they appear together]?. Therefore Rashi explains, “Merciful in judgement.” In other words, He judges with mercy, and not with harsh justice. An alternative approach is: Rashi is explaining why Hashem’s four-letter name here is vocalized as “Elohim,” with a chataf-segol, cholam, and chirik, and not in the usual manner? Therefore Rashi says, “Adonoy Elohim,” even though it is written as “Adonoy.” In other words, it is [primarily] the four-letter Name, but according to its vocalization it is as if “Elohim” were written. So Rashi explains: Even though the four-letter Name is Hashem’s attribute of mercy, it is vocalized as “Elohim” to signify that He is merciful in judgment. And the first Name of Adonoy that appears in the verse, Moshe only intended as an introductory remark, “My Master.” According to the first explanation, Rashi must have said, “Elohim,” because that is how the four-letter name is read. Although above in Parshas Lech Lecha it is written, “Adonoy Elohim what will you give me (Bereishis 15:2),” and Rashi offers no explanation. The answer is: The verse in Bereishis means to say: Whether out of justice, or whether out of mercy, I request for You to give me children because You had said to me, “Go for yourself from your homeland ... and I will make you into a great nation (Ibid. 12:1).” But here it is difficult to understand why it needs to say the Name Adonoy, which signifies Hashem’s attribute of justice.

An opportunity to stand and pray, etc. Otherwise, it should say, “You have shown Your servant etc.” As [the significance of, “You have begun to show,”] Rashi explains further on.

And now please magnify the Might. Afterwards it is written, “Adonoy said, ‘I have forgiven you as you said.’” In other words: Your attribute of goodness is that you forgive those who transgress Your will.

Which is extended to all who enter the world. It is extended to accept whoever repents. This is also part of Moshe’s prayer.

You subdue with [Your] compassion, etc. This is also part of Moshe’s prayer. But it does not mean the same as, “For by [My] strong hand he will let them go (Shmos 6:1),” for how does this relate to Moshe’s prayer?

You are unlike a king of flesh and blood. This is also part of Moshe’s prayer. But it does not mean that there is none like You, as in, “For there is no power like You, etc. (Tehillim 81:8).” For how does this relate to Moshe’s prayer?

Who has advisors and critics, etc. The term סנקנתדרין means “critics.”

But according to its simplistic sense [it means]; You have begun to show your servant, etc. Also according to its simplistic sense it is part of Moshe’s prayer. In other words: Since You have begun to show me the two wars with Sichon and with Og, show me also the wars with the thirty-one kings.

The word נאis a term denoting a request. I.e., pertaining to the word נא appearing here. But [where it appears] elsewhere in the Torah it means, “now.”

A reference to Jerusalem. As it is written, “Jerusalem is surrounded by mountains (Tehillim 125:2).”

A reference to the Bais HaMikdosh. Why is the Bais HaMikdosh called, “Levanon”? Because it whitens (m’labeini.e., cleanses) a person of his sins.

He was filled with wrath. The term ויתעבר is related to the term עברה (wrath).

You caused this [to happen] to me, etc. I.e., Because I had said to you, “Listen you rebellious ones (Bamidbar 20:10),” on account of this sin Hashem decreed that I shall not enter the Land. Rashi quotes a proof: Similarly is states, “...and Moshe suffered harm because of them (Tehillim 106:32).” For that verse means the same as here: “Because of them,” means that Moshe suffered because they caused him harm. The word למענכם (lit., because of you) does not mean, “Because He is doing as you wish and you do not wish for me to enter the Land,” as in, “Because of you (למענכם) I was sent to Babylon (Yeshayah 43:14).”

So that people should not say “How harsh is the Master,”, etc. The term רב לך means, “master,” as if Hashem were saying: “Since I am your Master and you are my disciple, you must listen to your Master, and you may not stubbornly oppose Me so that, etc.”

Another explanation of רב לך**, Much more than this, etc.** The first reason is problematic, for the verse should say רב אני (I am your Master). Therefore, Rashi suggests, “Another explanation, etc.” But the second reason by itself is also problematic, for the verse should say רב טוב לך (great is the goodness) [that is hidden away for you]. Therefore, the first reason is also needed.

Great is the goodness that is hidden away for you. I.e., the goodness that is hidden away for you in the World to Come is greater than [the goodness] you would have from entering the Land.

I will show you all of it, etc. Rashi is explaining how the Almighty is answering Moshe’s request to cross the Yardein. For how does, “Go up to the peak of the Pisgah ... see with your own eyes, etc,” relate to Moshe’s question? Rashi explains: You asked of Me to see [only] the good mountain and the Levanon, which refers to Yerusholayim and the Beis Hamikdosh — the best of all the Land. But I will show you all of it, which is more than you had requested.

Regarding the troubles, the burdens, etc. As the verse says (above 1:12), “Your troublesomeness, your burdensomeness, and your contentiousness.” For if וצו (command) is referring to אמצהו וחזקהו (embolden him and encourage him), then וחזקהו would not be preceded by a vov (and), which implies that besides the command given to Yehoshua, you are also to encourage him and embolden him. We see from this that the command is one matter, and “encourage him and embolden him,” is a separate matter.

With your words so that he will not become faint- hearted, etc. I.e., not with your actions, for you are not able to encourage him and embolden him except with words. In other words, I assure him that he will cross over. For afterwards Rashi says: “He will cross over, etc.” We see from this that the encouraging and emboldening is with speech.

If he will cross at the head [of this people] they will possess [the land], but if not, etc. Rashi is answering the question: The verse only needed to say ינחיל (and he will apportion), etc. Rather the [extra] word והוא (and he) is intended to teach us that only when he will cross, then they will possess, but if not, etc.

And when he fell on his face, he [Hashem] said to him, etc. I.e., when the Israelites were being killed in the war against Ai, Yehoshua fell [in supplication] before Hashem.

It [the word קם**] is written [without the vov], etc.** In other words: [The defeat was] because you remained in your place and did not go with them.

And you attached yourselves to idolatry, etc. Rashi is saying: The preceding verse was dealing with the Almighty’s response to Moshe, that he shall not enter the Land. [So now,] Moshe says to the Jewish People, “We lived in the valley,” meaning that you attached yourselves to idolatry and sinned by worshipping it. Nevertheless they are told, “And now Yisroel, etc.” I.e., despite this, you will enter the Land, but I, etc. [Rashi explains in this way,] even though “And now, etc.,” is a separate paragraph. There are other verses that are understood in the same way, such as, “And it was after the plague. And Adonoy said to Moshe, etc. (Bamidbar 26:1).” You might ask: Why does Moshe mention this sin more than any other that they committed in the wilderness? The answer is: Moshe mentions the sin of facing Beis Peor to say that even though they sinned, the Almighty will forgive them through Moshe’s burial [being there]. For this is the reason that Moshe is buried outside the Land, as it is written in Parshas Vezos Habracha (below 34:6), “He buried him in the valley, in the land of Moav facing Beis Peor.” And Rashi explains there that Moshe was buried facing Beis Peor, outside the Land, to atone for their sin of idolatry that they committed in Beis Peor (attributed to the Maharitz).