Rashi on TanakhDeuteronomy 3

We turned and went up. The entire [journey] northward was uphill.

Do not fear him. Concerning Sichon, it was not necessary to say, “Do not fear him,” [But concerning Og] Moshe was troubled that he not benefit from the merit of having been of service to Avrohom, as it is said, “the one who escaped came,” and that was Og.

The province of Argov. Targum Onkelos translates this: בֵּית פָּלָך טְרָכוֹנָא, and I saw that Targum Yerushalmi to Megillas Esther calls a palace טְרָכוֹנִין . I learned from this that חֶבֶל אַרְגֹּב refers to the province of the Royal Palace. In other words the empire is called after its name. Similarly the word אַרְגּוֹב is found in [Seifer] Melachim, [in this context:] it was near the Royal Palace that Pekach, son of Remalyahu killed Pekachya, son of Menachem. I learned from this that this was the name of the province.

Unwalled cities. Unconfined and open, without a wall. Similarly, “Jerusalem shall be inhabited like unwalled cities.”

Annihilating. In the present tense, [as] going and destroying.

From the possession of. From under the control of.

The Tzidonites call Chermon. But elsewhere it says “up to Mount Si’on which is Chermon.” Hence, it has four names. Why must they [all] be mentioned? To tell the praise of the Land of Yisroel. Four kings prided themselves in it; One said, “it shall be called in my name,” and another said, “it shall be called in my name.”

Sneer. This is snow in German, and in the Canaanite language.

From the remainder of the giants — that were killed by Amrafel and his allies at Ashteros Karnayim, and he (Og) escaped from the battle, as it is said, “And the one who escaped came,” and that referred to Og.

In a man’s amoh. — the amoh of Og.

And this land. “This land” refers to the land mentioned above, “From Wadi Arnon to Mount Chermon.”

We inherited at that time, from Aroer which is on Wadi Arnon. This is not to be connected with the first part of the verse but with its conclusion — with “I gave to the Reuvenites and the Gaddites.” However regarding inheritance (possession) that was from [Wadi Arnon] to Mount Chermon.

That is called the land of Rephaim. That is the land which I gave to Avrohom.

Within the wadi and the border. The entire wadi and until its opposite bank. In other words, עַד means not only until but includes everything within and even more.

From Kinneres. This is on the western side of the Yardein. The inheritance of Bnei Gad was on the eastern side of the Yardein and their inheritance included the width of the Yardein adjoining their land, plus [some] land on its opposite side up to Kinneres. this then is what is said here, “And the Yardein and the border,” The Yardein and (some land) on its opposite side.

I commanded you. He was speaking to Bnei Reuvein and Bnei Gad.

Ahead of your brothers. They went ahead of Bnei Yisroel in battle because they were mighty warriors, and their enemies fell before them, as it is said, “he rips off the arm, even the head.”

I pleaded. The word חִנוּן everywhere signifies an undeserved gift. Although the righteous might claim [reward] based on their good deeds, they ask the Almighty only for an undeserved gift. Because [the Almighty] had said to him, “I will be gracious to whom I will be gracious,” he [Moshe] uses the expression וְאֶתְחַנַּן . There is another explanation: This is one of the ten terms by which prayer is described, as is stated in Sifrei.

At that time. After I had captured the land of Sichon and Og, I imagined that the vow had been cancelled.

Saying. This is one of the three occasions where Moshe said to the Almighty, “I will not leave You alone until You make known to me whether You will do as I requested or not.”

Adonoy, Elohim. Merciful in judgement.

You have begun to show Your servant an opportunity to stand and pray even though the decree has gone forth. He [Moshe] said to Him, “I learned this from you, for You said to me, ‘Now leave me alone.’ Was I then holding You? [But You said this] to provide an opportunity [and to show] that it was up to me to pray for them. Similarly, I thought to do so now.”

Your Greatness. This refers to Your attribute of goodness. Similarly it is said, ”And now please magnify the Might of my Master.”

And Your hand. This refers to Your right hand which is extended to all who enter the world.

Powerful. You subdue with [Your] compassion the attribute of strict justice.

That there is no power etc. You are unlike a king of flesh and blood who has advisors and critics who would deter him when he wants to do kindness and to forgo his attribute [of strict justice]. You, however, there is no one to deter You, should You pardon me and annul Your decree. But according to its simplistic sense [it means]: You have begun to show Your servant the war with Sichon and Og, as it is written, “I have begun defeating before you;” show me also the war with the thirty-one kings.

Please allow me to cross over. The word נָא denotes a request.

This good mountain. A reference to Jerusalem.

And the Lebanon. A reference to the Bais HaMikdosh.

Adonoy grew angry [at me]. He was filled with wrath.

Through your fault. You caused this [to happen] to me. Similarly it is said, “And they provoked Him at the waters of Merivah, and Moshe suffered harm because of them.”

Enough for you. So that people should not say, “How harsh is the Master, and how stubborn and pleading is the disciple.” Another explanation of רַב לָךְ . Much more than this is preserved for you, great is the goodness that is hidden away for you. (Siphre)

And see with your own eyes. You asked of Me — “And let me see the good land”; I will show you all of it, as it is said, “And Adonoy showed him all the land.”

And command Yehoshua. Regarding the troubles, the burdens and the strifes [of leadership.]

And encourage him and embolden him. With your words so that he will not become faint-hearted, saying, “Just as my teacher (Moshe) was punished because of them, so eventually will I be punished because of them”; I [therefore] assure him that he will cross over and he shall apportion to them [the land.]

Because he will cross. If he will cross at the head [of this people] they will possess [the land], but if not they will not possess it. And similarly you find that when he sent some of the people against Ai and he remained [in the camp], “The men of Ai killed [thirty-six] of them.” And when he fell on his face, he [God] said to him, “Get up.” It [the word קֻם ] is written [without the vov] [so that it can be read] קָם לָךְ — [It is because of] you remaining in your place and sending My children to war [that caused this defeat.] Why is it that you have fallen on your face? Did I not say this to Moshe, your teacher: If he will cross over [at the head] they will cross, and if not, they will not cross.

We lived in the valley [facing Beis Peor]. And you attached yourselves to idolatry, but nevertheless, “And now Yisroel, listen to the statutes,” and everything is forgiven you. But I was not privileged to be forgiven.