Rashi on TanakhDeuteronomy 2

We turned and travelled into the wilderness. Had they not sinned, they would have travelled by way of Mount Seir to enter the Land from its southern [border] to its northern [border]; but because they sinned they were forced to turn to the wilderness which is between the Reed Sea and the southern edge of Mount Seir. They then travelled along its southern edge moving from west to east. By way of the Reed Sea [route]. The route they travelled when leaving Egypt, which is the southwestern tip. From there they travelled eastward.

And we circled Mount Seir. We traversed its entire southern rim, until we came to the land of Moav.

Turn yourselves northward. Turn yourselves towards the eastern side [of Moav,] from south to north, your faces to the north. Thus they were travelling along the eastern side [of Moav]. This is what is said: “And they came from the east to the land of Moav.”

You must be extremely cautious. And what is this caution — “Do not incite them.”

As much as [lit. until] a footstep. Even as much as a footstep, in other words, I do not permit you even as much as a footstep to pass through their land, unless they grant you permission. A Midrashic explanation: Until the day comes when there will be footsteps upon the Mount of Olives, as it is said, ‘And his feet shall stand etc.’

Eisov’s inheritance. from Avrohom. I gave (promised) the land of ten nations to him; seven of which will be yours. The lands of the Kainites, Kenizzites and Kadmonites, which are actually Amon, Moav and Seir — One of them belongs to Eisov, And [the other] two to the children of Lot, as a reward for his going along with him [Avrohom] to Egypt and for remaining silent when they said regarding his wife [Soroh] that she was his sister. He [God] therefore treated him [Lot] like his son.

You are to purchase. תִּכְרוּ is an expression indicating purchase. Similarly, ‘I have acquired for myself’; for in the cities on the sea-shore they refer to selling as כִּירָה .

For Adonoy your God has blessed you. Therefore do not show ingratitude by showing yourselves to be poor, but show yourselves to be rich.

We turned and passed over. Northward. We turned our faces to travel along the eastern side.

Do not intimidate them [with war]. The only thing He forbid them regarding Moav was to engage them in war, but they were permitted to terrify them by appearing before them armed for war. That is why it is written: “And Moav was afraid of the people” because they [Yisroel] plundered and ransacked them. However regarding the people of Ammon, it is said, ”Do not intimidate them” in any way. They [Ammon] were rewarded for the modesty shown by their ancestress [Lot’s younger daughter] who did not publicize her father’s act as did his older daughter who named her son, Moav [from my father].

Or. The name of the country.

The Eimim originally [lived there]. You might think this is the land of Rephaim that I gave to Avrohom because the Eimim who are [actually] Rephaim lived there originally, but this is not that [land] because those Rephaim I drove out in favor of Lot’s descendants, and settled them in their place.

They, too, were considered Rephaim. Those Eimin were considered Rephaim like the Anokim who were called Rephaim. They were called [Rephaim] because everyone who saw them — their hands became weak (רָפָה) [from fright].

Eimim. They were so called because the fear of them (אֵימָה) was inflicted upon the people. So too: “And in Seir lived the Chorim,” and I gave them into [the hands] of Eisov’s descendants.

Drove them out. This denotes constancy as if to say: I gave them the power to enable them to drive them out continuously.

Attacked them. In order to rout them quickly within forty years time so as not to cause their children to be further delayed in the wilderness.

When they had finished. Adonoy addressed me. However, from the time the spies were sent until now, the word וַיְדַבֵּר was not mentioned, only וַיֹּאמֶר, this was to teach that during the entire thirty-eight years that the Israelites were condemned, the דִּבּוּר [Divine] word was not uniquely with him as an expression of affection — face to face and with philosophic composure. This teaches that the Shechinah, the Divine Presence, rests on the prophets only for the sake of Yisroel.

The men of war. Those over twenty years old who were eligible to go to the Army.

You are today crossing the border of Moav. When you approach [the area] facing the descendants of Ammon. From this we learn that the land of Ammon was north of Moav.

[It, too, is] considered a land of giants. It is also considered a land of giants because the giants lived there originally, but is still not the land that I gave to Avrohom.

And the Avim who had been living in Chatzeirim. The Avim were of the Philistines, for they are included with them in the Book of Yehoshua, as it is said, “The five chiefs of the Philistines: the Azosi, the Ashdodi, the Ashkeloni the Giti, the Akroni, and the Avim.” However, because of the oath that Avrohom swore to Avimelech, the Bnei Yisroel could not take the land from their possession therefore I brought the Caftorim against them, and they destroyed them and settled there in their stead; and now you are permitted to take it [the land] from their possession.

Under the whole heaven. This teaches that the sun stood still for Moshe on the day of the war against Og, and [the victory] became known under the whole heaven.

From the wilderness of Kedeimos. Even though the Almighty did not command me to declare peace to Sichon, I learned to do so from [what happened] in the wilderness of Sinai, from [the giving of] the Torah which preceded קָּדְמָה [the creation of] the world. When the Holy One Blessed is He, came to give [the Torah to] Bnei Yisroel, He solicited Eisov and Yishmael about it [first]. It was certainly known to Him that they would not accept it but nevertheless He greeted them in peace. Similarly, I too approached Sichon with words of peace. Another explanation of “From the wilderness of Kedeimos”: From You I learned — [from You] Who existed before the creation of the world. You could have sent one bolt of lightning to burn up the Egyptians, but You sent me from the wilderness to go to Pharaoh to say to him gently, “Send My people.”

As the descendants of Eisov did for me. This does not refer to [our] passing through their land but only regarding their selling food and water.

Until I will have crossed the Yardein. This refers to the statement, “Let me pass through [your land].

[See] I have begun defeating before you. He forced the protecting angel of the Amorites, who was in the upper spheres, [to fall] beneath the feet of Moshe, and caused [Moshe] to stamp on his neck.

And Sichon went out. He did not send for Og to help him; this teaches you that they did not require each others help.

And his sons. It (בְּנוֹ) is written [like a singular-possessive] [which would be translated: his son]; for he (Sichon) had a son who was as mighty as himself.

מְתִם . means men. Regarding the booty of Sichon it is said, “We plundered for ourselves,” which is an expression of plunder, because it was appealing to them and each man took booty for himself. However when they came to the plundering of Og, they were already satisfied and full, and it was cheap in their eyes; so they ripped up and threw away cattle and clothing and took nothing but silver and gold. Therefore it is said, בַּזּוֹנוּ לָנוּ, indicating that it was despicable to them. This is how it is expounded in Sifrei, in the chapter, “And Bnei Yisroel dwelt in Shittim.”

כָּל יַד נַחַל יַבֹּק . All along Wadi Yabok.

Everything Adonoy our God [commanded us] — not to capture, we left [uncaptured].