Devarim (Deuteronomy) Chapter 1

22All of you approached me. You said, ‘Let us send men ahead of us so that they will search out the land for us; tell us what language its inhabitants speak; the route by which we will go up; and which cities we should approach.’   כבוַתִּקְרְב֣וּן אֵלַי֘ כֻּלְּכֶם֒ וַתֹּֽאמְר֗וּ נִשְׁלְחָ֤ה אֲנָשִׁים֙ לְפָנֵ֔ינוּ וְיַחְפְּרוּ־לָ֖נוּ אֶת־הָאָ֑רֶץ וְיָשִׁ֤בוּ אֹתָ֨נוּ֙ דָּבָ֔ר אֶת־הַדֶּ֨רֶךְ֙ אֲשֶׁ֣ר נַֽעֲלֶה־בָּ֔הּ וְאֵת֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר נָבֹ֖א אֲלֵיהֶֽן:
וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם - All of you approached me - i.e., in a disorderly manner. Elsewhere, it says: “you approached me—all the heads of your tribes and your elders—and you said, ‘Behold, God, our God, has shown us….” 1 This form of approach was the proper manner of behavior, young people respecting the elders and letting them go before them, and the elders respecting the heads of the tribes, allowing them to precede them. But here, “all of you approached me” – in a disorderly manner; young people pushing aside the elders, and the elders pushing aside the heads of the tribes.   וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם.  בְּעִרְבּוּבְיָא; וּלְהַלָּן הוּא אוֹמֵר (דברים ה') "וַתִּקְרְבוּן אֵלַי כָּל רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם וַתֹּאמְרוּ הֵן הֶרְאָנוּ וְגוֹ'", אוֹתָהּ קְרִיבָה הָיְתָה הוֹגֶנֶת – יְלָדִים מְכַבְּדִים אֶת הַזְּקֵנִים וּשְׁלָחוּם לִפְנֵיהֶם, וּזְקֵנִים מְכַבְּדִים אֶת הָרָאשִׁים לָלֶכֶת לִפְנֵיהֶם, אֲבָל כָּאן "וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם" בְּעִרְבּוּבְיָא – יְלָדִים דּוֹחֲפִין אֶת הַזְּקֵנִים, וּזְקֵנִים דּוֹחֲפִין אֶת הָרָאשִׁים (ספרי):
וְיָשִׁבוּ אֹתָנוּ דָּבָר - (lit.) Bring us back a word - what language they speak.   וְיָשִׁבוּ אֹתָנוּ דָּבָר.  בְּאֵיזֶה לָשׁוֹן הֵם מְדַבְּרִים:
אֶת־הַדֶּרֶךְ אֲשֶׁר נַֽעֲלֶה־בָּהּ - The route by which we will go up - for there are no roads without bends.   אֶת־הַדֶּרֶךְ אֲשֶׁר נַֽעֲלֶה־בָּהּ.  אֵין דֶּרֶךְ שֶׁאֵין בָּהּ עַקְמִימוּת:
וְאֵת הֶֽעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶֽן - And which cities we should approach - i.e., to conquer first.   וְאֵת הֶֽעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶֽן.  תְּחִלָּה לִכְבֹּשׁ (שם):
23The plan pleased me. I took 12 men from you, one man for every tribe.   כגוַיִּיטַ֥ב בְּעֵינַ֖י הַדָּבָ֑ר וָֽאֶקַּ֤ח מִכֶּם֙ שְׁנֵ֣ים עָשָׂ֣ר אֲנָשִׁ֔ים אִ֥ישׁ אֶחָ֖ד לַשָּֽׁבֶט:
וַיִּיטַב בְּעֵינַי הַדָּבָר - The plan pleased me. I approved, but the Omnipresent did not. And if Moses approved, why did he mention it among the points of his rebuke? This can be explained by a parable: One man asks another, “Will you sell me this donkey of yours?” He answered him, “Yes, I will.” “Will you give it to me on trial?” He answered him, “Yes.” “May I try it out on mountains and hills?” He answered him, “Yes.” Once he saw that the seller did not object to carrying out any type of trial, the buyer said to himself, “This person is confident that I will not find any fault with his animal.” He immediately said to him, “Take the money. I no longer need to try it out.” Similarly, I, too, agreed to your words, hoping that you would retract your request when you saw that I am not preventing you from sending spies, but you did not retract your request.   וַיִּיטַב בְּעֵינַי הַדָּבָר.  בְּעֵינַי וְלֹא בְעֵינֵי הַמָּקוֹם; וְאִם בְּעֵינֵי מֹשֶׁה הָיָה טוֹב לָמָּה אֲמָרָהּ בַּתּוֹכָחוֹת? מָשָׁל לְאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ מְכֹר לִי חֲמוֹרְךָ זֶה, אָמַר לוֹ הֵן, נוֹתְנוֹ אַתָּה לִי לְנִסָּיוֹן? אָמַר לוֹ הֵן, בֶּהָרִים וּבַגְּבָעוֹת? אָמַר לוֹ הֵן, כֵּיוָן שֶׁרָאָה שֶׁאֵין מְעַכְּבוֹ כְלוּם, אָמַר הַלּוֹקֵחַ בְּלִבּוֹ בָּטוּחַ הוּא זֶה שֶׁלֹּא אֶמְצָא בוֹ מוּם, מִיָּד אָמַר לוֹ טֹל מְעוֹתֶיךָ אֵינִי מְנַסֵּהוּ מֵעַתָּה, אַף אֲנִי הוֹדֵיתִי לְדִבְרֵיכֶם, שֶׁמָּא תַחְזְרוּ בָכֶם כְּשֶׁתִּרְאוּ שֶׁאֵינִי מְעַכֵּב, וְאַתֶּם לֹא חֲזַרְתֶּם בָּכֶם (ספרי):
וָֽאֶקַּח מִכֶּם - I took from you - i.e., from the choicest amongst you, from the finest amongst you.   וָֽאֶקַּח מִכֶּם.  מִן הַבְּרוּרִים שֶׁבָּכֶם, מִן הַמְסֻלָּתִים שֶׁבָּכֶם (שם):
שְׁנֵים עָשָׂר אֲנָשִׁים אִישׁ אֶחָד לַשָּֽׁבֶט - Twelve men, one man for every tribe. This tells us that the tribe of Levi was not among those requesting to send scouts.   שְׁנֵים עָשָׂר אֲנָשִׁים אִישׁ אֶחָד לַשָּֽׁבֶט.  מַגִּיד שֶׁלֹּא הָיָה שֵׁבֶט לֵוִי עִמָּהֶם (שם):
24They turned and ascended the mountain. They came to the Valley of Eshkol and spied out the land.   כדוַיִּפְנוּ֙ וַיַּֽעֲל֣וּ הָהָ֔רָה וַיָּבֹ֖אוּ עַד־נַ֣חַל אֶשְׁכֹּ֑ל וַיְרַגְּל֖וּ אֹתָֽהּ:
עַד־נַחַל אֶשְׁכֹּל - To the Valley of Eshkol (lit., grape cluster). This tells us that the place was named on account of what would eventually happen there, namely, that the spies would take a grape cluster from there.   עַד־נַחַל אֶשְׁכֹּל.  מַגִּיד שֶׁנִּקְרָא עַל שֵׁם סוֹפוֹ (שם):
וַיְרַגְּלוּ אֹתָֽהּ - And spied out [the land]. This teaches us that they went through the land along four lines, lengthwise and breadthwise.   וַיְרַגְּלוּ אֹתָֽהּ.  מְלַמֵּד שֶׁהָלְכוּ בָהּ אַרְבָּעָה אֻמָּנִין שְׁתִי וָעֵרֶב (שם):
25They took some of the fruit of the land in their hands and brought it down to us. They told us what language its inhabitants spoke, They told us what language its inhabitants spoke, and said, ‘The land that God, our God, is giving us is good.’   כהוַיִּקְח֤וּ בְיָדָם֙ מִפְּרִ֣י הָאָ֔רֶץ וַיּוֹרִ֖דוּ אֵלֵ֑ינוּ וַיָּשִׁ֨בוּ אֹתָ֤נוּ דָבָר֙ וַיֹּ֣אמְר֔וּ טוֹבָ֣ה הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ נֹתֵ֥ן לָֽנוּ:
וַיּוֹרִדוּ אֵלֵינוּ - And brought it down to us. This comes to tell us that the Land of Israel is higher than all other countries.   וַיּוֹרִדוּ אֵלֵינוּ.  מַגִּיד שֶׁאֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכָּל הָאֲרָצוֹת (שם):
וַיֹּאמְרוּ טוֹבָה הָאָרֶץ - They said, ‘the land is good.’. Who were the ones who spoke only about the good of the land? Joshua and Caleb.   וַיֹּאמְרוּ טוֹבָה הָאָרֶץ.  מִי הֵם שֶׁאָמְרוּ טוֹבָתָהּ? יְהוֹשֻׁעַ וְכָלֵב (שם):
26But you were not willing to go up, so you disobeyed God, your God.   כווְלֹ֥א אֲבִיתֶ֖ם לַֽעֲלֹ֑ת וַתַּמְר֕וּ אֶת־פִּ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
וַתַּמְרוּ - You disobeyed. It is used here as an expression of opposition, i.e., you opposed His words.   וַתַּמְרוּ.  לְשׁוֹן הַתְרָסָה – הִתְרַסְתֶּם כְּנֶגֶד מַאֲמָרוֹ:
27You slandered God in your tents, and said, ‘Out of God’s hatred of us, He took us out of Egypt, to deliver us into the hands of the Amorites to annihilate us.   כזוַתֵּרָֽגְנ֤וּ בְאָֽהֳלֵיכֶם֙ וַתֹּ֣אמְר֔וּ בְּשִׂנְאַ֤ת יְהֹוָה֙ אֹתָ֔נוּ הֽוֹצִיאָ֖נוּ מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֥ת אֹתָ֛נוּ בְּיַ֥ד הָֽאֱמֹרִ֖י לְהַשְׁמִידֵֽנוּ:
וַתֵּרָֽגְנוּ - You slandered. This term denotes slanderous speech, as in: “the words of a נִרְגָּן” 2 – a slanderer.   וַתֵּרָֽגְנוּ.  לָשׁוֹן הָרָע, וְכֵן "דִּבְרֵי נִרְגָּן" (משלי י"ח) – אָדָם הַמּוֹצִיא דִּבָּה:
בְּשִׂנְאַת ה' אֹתָנוּ - Out of God’s hatred for us. He really loved you, but it was you who hated Him. As the common saying goes: “Whatever you feel about your friend is what you imagine he feels about you.”   בְּשִׂנְאַת ה' אֹתָנוּ.  וְהוּא הָיָה אוֹהֵב אֶתְכֶם, אֲבָל אַתֶּם שׂוֹנְאִים אוֹתוֹ; מְשַׁל הֶדְיוֹט אוֹמֵר מַה דִּבְלִבָּךְ עַל רְחִמָּךְ מַה דִּבְלִבֵּהּ עֲלָךְ (ספרי):
בְּשִׂנְאַת ה' אֹתָנוּ הֽוֹצִיאָנוּ מֵאֶרֶץ מִצְרָיִם - Out of God’s hatred for us, He took us out of Egypt - i.e., His taking us out was motivated by hatred. This can be compared to a human king who had two sons, and also had two fields, one that was naturally irrigated and another that was irrigated by rain. To the one he loves he gives the naturally irrigated field, and to the one he hates he gives the rain-irrigated field. Egypt is naturally irrigated, since the Nile rises and waters it, but Canaan is irrigated by rain, yet He took us out of Egypt in order to give us Canaan.   בְּשִׂנְאַת ה' אֹתָנוּ הֽוֹצִיאָנוּ מֵאֶרֶץ מִצְרָיִם.  הוֹצָאָתוֹ לְשִׂנְאָה הָיְתָה; מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁהָיוּ לוֹ שְׁנֵי בָנִים וְיֵשׁ לוֹ שְׁתֵּי שָׂדוֹת, אַחַת שֶׁל שִׁקְיָא וְאַחַת שֶׁל בַּעַל, לְמִי שֶׁהוּא אוֹהֵב נוֹתֵן שֶׁל שִׁקְיָא, וּלְמִי שֶׁהוּא שׂוֹנֵא נוֹתֵן לוֹ שֶׁל בַּעַל, אֶרֶץ מִצְרַיִם שֶׁל שִׁקְיָא הִיא, שֶׁנִּילוּס עוֹלֶה וּמַשְׁקֶה אוֹתָהּ, וְאֶרֶץ כְּנַעַן שֶׁל בַּעַל, וְהוֹצִיאָנוּ מִמִּצְרַיִם לָתֵת לָנוּ אֶת אֶרֶץ כְּנַעַן (במ"ר י"ז):
28Where do we think we are going?! Our brothers have discouraged us, saying, “We saw there a people greater and taller than we, great and fortified cities suspended in the sky, and the descendants of the giants.”’   כחאָנָ֣ה | אֲנַ֣חְנוּ עֹלִ֗ים אַחֵ֩ינוּ֩ הֵמַ֨סּוּ אֶת־לְבָבֵ֜נוּ לֵאמֹ֗ר עַ֣ם גָּד֤וֹל וָרָם֙ מִמֶּ֔נּוּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצוּרֹ֖ת בַּשָּׁמָ֑יִם וְגַם־בְּנֵ֥י עֲנָקִ֖ים רָאִ֥ינוּ שָֽׁם:
עָרִים גְּדֹלֹת וּבְצוּרֹת בַּשָּׁמָיִם - Great and fortified cities in the sky. Some verses are not to be taken literally but employ exaggeration.   עָרִים גְּדֹלֹת וּבְצוּרֹת בַּשָּׁמָיִם.  דִּבְּרוּ הַכְּתוּבִים לְשׁוֹן הֲבַאי (ספרי; חולין צ'):
29I said to you, ‘Do not be broken in spirit and afraid of them.   כטוָֽאֹמַ֖ר אֲלֵכֶ֑ם לֹא־תַֽעַרְצ֥וּן וְלֹא־תִֽירְא֖וּן מֵהֶֽם:
לֹא־תַֽעַרְצוּן - Do not be brokenhearted. It is a term denoting “breaking,” as Onkelos translates it. A similar term is: “To dwell in the crevices (עֲרוּץ) of the valley,” 3 i.e., where the valley is broken.   לֹא־תַֽעַרְצוּן.  לְשׁוֹן שְׁבִירָה, כְּתַרְגּוּמוֹ, וְדוֹמֶה לוֹ (איוב ל') "בַּעֲרוּץ נְחָלִים לִשְׁכֹּן"– שִׁבּוּר הַנְּחָלִים:
30God, your God, who goes before you, will fight for you, just as He did for you in Egypt, before your very eyes,   ליְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ הַֽהֹלֵ֣ךְ לִפְנֵיכֶ֔ם ה֖וּא יִלָּחֵ֣ם לָכֶ֑ם כְּ֠כֹ֠ל אֲשֶׁ֨ר עָשָׂ֧ה אִתְּכֶ֛ם בְּמִצְרַ֖יִם לְעֵֽינֵיכֶֽם:
יִלָּחֵם לָכֶם - He will fight for you - i.e., on your behalf.   יִלָּחֵם לָכֶם.  בִּשְׁבִילְכֶם:
31and in the desert, where you saw how God, your God, was carrying you the way a man carries his son, all along the road that you traveled until you came to this place.   לאוּבַמִּדְבָּר֙ אֲשֶׁ֣ר רָאִ֔יתָ אֲשֶׁ֤ר נְשָֽׂאֲךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כַּֽאֲשֶׁ֥ר יִשָּׂא־אִ֖ישׁ אֶת־בְּנ֑וֹ בְּכָל־הַדֶּ֨רֶךְ֙ אֲשֶׁ֣ר הֲלַכְתֶּ֔ם עַד־בֹּֽאֲכֶ֖ם עַד־הַמָּק֥וֹם הַזֶּֽה:
וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ - And in the desert, where you saw. This refers back to the previous verse: “just as He did for you in Egypt,” so, too, He did in the desert – “where you saw how He was carrying you….”   וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ.  מוּסָב עַל מִקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ – ככל אשר עשה אתכם במצרים, וְעָשָׂה אַף במדבר אשר ראית אשר נשאך וגו':
כַּֽאֲשֶׁר יִשָּׂא־אִישׁ אֶת־בְּנוֹ - As a man carries his son. The significance of this parable is as I explained in the context of the verse: “The angel of God who had been advancing in front of the Israelite camp moved, going behind it…”: 4 It can be compared to one who is going on a journey with his son in front of him, and bandits come to kidnap the son. What does the father do? He fights the bandits, holding his son in his arms. So, too, God fought your enemies while carrying you through the desert.   כַּֽאֲשֶׁר יִשָּׂא־אִישׁ אֶת־בְּנוֹ.  כְּמוֹ שֶׁפֵּרַשְׁתִּי אֵצֶל "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וְגוֹ'" (שמות י"ד) מָשָׁל לִמְהַלֵּךְ בַּדֶּרֶךְ וּבְנוֹ לְפָנָיו, בָּאוּ לִסְטִים לִשְׁבּוֹתוֹ, וְכוּ':
32But regarding this matter, you do not believe God, your God,   לבוּבַדָּבָ֖ר הַזֶּ֑ה אֵֽינְכֶם֙ מַֽאֲמִינִ֔ם בַּֽיהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
וּבַדָּבָר הַזֶּה - Regarding this matter - i.e., that He promises to bring you safely into the land, you have no faith in Him.   וּבַדָּבָר הַזֶּה.  שֶׁהוּא מַבְטִיחֲכֶם לַהֲבִיאֲכֶם אֶל הָאָרֶץ – אֵינְכֶם מַאֲמִינִים בּוֹ:
33who goes before you on the journey in a pillar of fire by night and in a pillar of cloud by day in order to search out a place for you to make camp and to show you which way you should go!’   לגהַֽהֹלֵ֨ךְ לִפְנֵיכֶ֜ם בַּדֶּ֗רֶךְ לָת֥וּר לָכֶ֛ם מָק֖וֹם לַֽחֲנֹֽתְכֶ֑ם בָּאֵ֣שׁ | לַ֗יְלָה לַרְאֹֽתְכֶם֙ בַּדֶּ֨רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וּבֶֽעָנָ֖ן יוֹמָֽם:
לַרְאֹֽתְכֶם - To show you - is equivalent to לְהַרְאֹתְכֶם with a ה, and similarly: לַנְחֹתָם הַדֶּרֶךְ “to guide them along the way” 5 is equivalent to לְהַנְחֹתָם; and: לַשְׁמִעַ בְּקוֹל תּוֹדָה “to make the sound of thanksgiving heard” 6 is equivalent to לְהַשְׁמִיעַ; and: לָלֶכֶת לַגִּיד בְּיִזְרְעֶאל “to go and tell in Yizre’el” 7 is equivalent to לְהַגִּיד.   לַרְאֹֽתְכֶם.  כְּמוֹ לְהַרְאוֹתְכֶם, וְכֵן (שמות י"ג) "לַנְחֹתָם הַדֶּרֶךְ", וְכֵן (תהלים כ"ו) "לַשְׁמִעַ בְּקוֹל תּוֹדָה", וְכֵן (מלכים ב ט') "לָלֶכֶת לַגִּיד בְּיִזְרְעֶאל":
34God heard the sound of your words and became angry. He swore, saying,   לדוַיִּשְׁמַ֥ע יְהֹוָ֖ה אֶת־ק֣וֹל דִּבְרֵיכֶ֑ם וַיִּקְצֹ֖ף וַיִּשָּׁבַ֥ע לֵאמֹֽר:
35‘None of these men of this evil generation will see the good land that I swore to give your forefathers   להאִם־יִרְאֶ֥ה אִישׁ֙ בָּֽאֲנָשִׁ֣ים הָאֵ֔לֶּה הַדּ֥וֹר הָרָ֖ע הַזֶּ֑ה אֵ֚ת הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֣ר נִשְׁבַּ֔עְתִּי לָתֵ֖ת לַֽאֲבֹֽתֵיכֶֽם:
36except Caleb son of Yefuneh. He will see it, and I will give the land he trod upon to him and his children, because he was loyal to God.’   לוזֽוּלָתִ֞י כָּלֵ֤ב בֶּן־יְפֻנֶּה֙ ה֣וּא יִרְאֶ֔נָּה וְלֽוֹ־אֶתֵּ֧ן אֶת־הָאָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖הּ וּלְבָנָ֑יו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַֽחֲרֵ֥י יְהֹוָֽה:
אֲשֶׁר דָּֽרַךְ־בָּהּ - He trod upon. This is Hebron, as it says: “Caleb came to Hebron.” 8   אֲשֶׁר דָּֽרַךְ־בָּהּ.  — חֶבְרוֹן; שֶׁנֶּאֱמַר (במדבר י"ג) "וַיָּבֹא עַד חֶבְרוֹן":
37God also became angry with me—on account of my response to you—saying to me, ‘You will not go there, either.   לזגַּם־בִּי֙ הִתְאַנַּ֣ף יְהֹוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־אַתָּ֖ה לֹֽא־תָבֹ֥א שָֽׁם:
הִתְאַנַּף - means: was filled with anger.   הִתְאַנַּף.  נִתְמַלֵּא רֹגֶז:
38Joshua son of Nun, who stands before you, will go there in your stead. Strengthen him, for he will cause Israel to inherit it.   לחיְהוֹשֻׁ֤עַ בִּן־נוּן֙ הָֽעֹמֵ֣ד לְפָנֶ֔יךָ ה֖וּא יָ֣בֹא שָׁ֑מָּה אֹת֣וֹ חַזֵּ֔ק כִּי־ה֖וּא יַנְחִלֶ֥נָּה אֶת־יִשְׂרָאֵֽל: