The outer reaches of the borders. This following rule should be considered: Wherever Rashi mentions the term מיצר ["outer reaches"] he means “the border” [i.e.] the line that circumscribes the land of Israel.

In terms of falling. As in הפיל פור הוא הגורל ["the pur was cast, which is the lot"] (Esther 3:7).

From east to west. Meaning that it is not literally the southern corner, rather the entire southern side is termed the flank, from the southeastern corner to the southwestern corner.

Southeastern. Thus “along Edom” means “which adjoins it [Edom]” teaching that the place where the Tzin wilderness abuts the land of Canaan, which is the land of the nine tribes, and it is on its southeastern corner.

Three countries. All of Rashi’s words are clearly understood by anyone who looks at the configuration of the border of the land of Israel.

From the [river] Shichor. The Shichor is the Nile.

With the land of Moav. Subsequently it is written (Shoftim 11:19), “Then Yisroel sent messengers to Sichon…” implying that initially their journey around was from west to the east, at the southern side of Edom and Moav. Then, when they reached the southeastern edge, they turned northward to go around the eastern border of Moav. Once they had gone around the eastern border, it is written afterwards, “Then Yisroel sent…” for they had reached the land of Sichon and Og.

Adjoining the land of Edom. This refers to [what is written] before, meaning that [since the southeastern border was adjacent to Edom], therefore it is written “from the Tzin wilderness, along Edom.”

Bending towards the north. Meaning: It bends in the direction of the land of Israel, and the border broadens, resulting in the land of Israel narrowing, for as much as the border broadens into the land of Israel, the land of Israel becomes narrower.

Within the border. For it is written, “South of Maaleh Akrabim.” This implies that the border, the outer reach [of the land], was to the south of Maaleh Akrabim. However, where it is written “passing” it implies that the border passes through the city.

To Tzin. Because a [letter] hei at the end of the word is in place of a [letter] lamed at the beginning.

Angling. Meaning: The border of the land of Israel broadens at the south, and consequently the border broadens northward.

The term “turns” is used here. Meaning: When it is written (v. 5), “The border turns from Atzmon toward the Egyptian Estuary” this does not have the same meaning as ונסב ["turns"] above, for above it means that the border bent towards the land of Israel, resulting in the land of Israel narrowing while the border broadened. However, ונסב written here (v. 5) means that it turned towards the Egyptian Estuary which is southward, resulting in the border narrowing and the land of Israel broadening.

From there onward. Meaning that it did not broaden any more once it reached Chatzar Adar, rather it remained in its original breadth. However from Atzmon it began to become narrower until it reached the Estuary of Egypt.

The islands. From the apparently superfluous word “border,” we include the islands also.

And some outward. Meaning that on the western side [the sea] circles the mountain on the inner side, i.e., the side of the land of Israel, and on the outer side, meaning outside the land.

For [that dimension] ends there. Meaning that from Tzedad until Chatzar Einan the border continues southward, from the west to east, resulting in the land of Israel narrowing while the border broadens.

The eastern direction. Meaning that קדמה ["to the east"] is in the sense of the front, and the [letter] hei at the end is in place of a [letter] lamed at the beginning. When Rashi comments אל פני this means “to the forefront” and thus he continues to explain to what “forefront” refers, commenting “of the world.” This means towards the front of the world, i.e. the east, “As the [eastern] direction…”

For your sake. The word ינחלו ["shall inherit"] implies that they would inherit it themselves ["i.e., on their own"], while לכם ["for you"] implies that they would cause you to inherit it. Therefore, Rashi explains, “Who shall inherit for your sake.”

He apportioned the tribal inheritance. For if not so, there were minors who were not of the age [to appoint] emissaries; also there were those who preferred [their portions in] the hills or the valleys [in both cases the actions of an emissary would not normally be effective]. Rather, [here] what the guardian did was binding. However, this was for the apportioning of the tribal inheritance to the families, and from the families to the individuals. But the apportioning of the land itself to the tribes was by lot, and thus not dependent upon the actions of the guardian.

He chose [a suitable portion] for each individual. The reason why Rashi does not also mention that the leaders initially apportioned [the land] to the tribes, and only afterwards to the families and the individuals, is because the leaders did not apportion it to the tribes, rather it was apportioned to the tribes by lot.

Shall inherit for you. Rashi wishes to answer the question: If so, why it is written לכם [lit. "To you"]? Rather [it means] for your sake.