Rashi on TanakhNumbers 32

Ataros, Divon, etc. They were part of the land of Sichon and Og.

Should your brothers. This denotes a question.

Why do you dishearten. Turn aside and restrain their hearts from crossing, for they will think that you are afraid to cross because of the war, and the strength of the cities and the people.

From Kadeish Barnei’a. This was its name. There were two places named Kadeish.

The Kenizite. He was Kaleiv’s stepfather, to whom Kaleiv’s mother bore Osniel.

He made them wander. He moved them about, as in “a wanderer and vagrant”

To add. As in “add a year to a year,” “add your burnt-offerings, etc.” The word denotes addition.

We will build [enclosures] for our flocks here. They were more concerned over their property than [over] their sons and daughters, for they gave precedence to their flocks over their children. Moshe said to them, ‘not so! Treat what is of major importance as such, and what is secondary as such. First build yourselves cities for your children, and afterward pens for your flocks.’

We will then arm ourselves rapidly. We will arm ourselves quickly, as in “quicken the spoil, hasten the plunder,” “let him hurry, hasten [his actions].”

Before Bnei Yisroel. At the head of the armies, since they were great warriors, as it is said concerning Gad, “he shall tear arms, skulls as well.” Moshe, too, reiterated specifically to them, in “These are the words”: “I commanded you at that time, etc., go forth armed before your brothers, Bnei Yisroel, all [you] great warriors.” And at Yericho it is written, “the armed force went before them” — they were [the sons of] Reuven and Gad, who fulfilled their condition.

Our children will dwell. When we are with our brothers.

In fortified cities. Which we shall build now.

Across the Yardein and beyond. On the western bank.

For, our inheritance came to us. We have already received it, on the eastern bank.

For your sheep. This word is conjugated from 'צֹנֶה', “all the sheep and cattle.” It does not have the “ אָלֶ"ף “ intervening between the “ נוּ"ן “ and “ צָדִ"י “ and the “ אָלֶ"ף “ which appears here after the “ נּוּ"ן “ is instead of the “ הֵ"א “ of צֹנֶה . I learned this from R’ Moshe Hadarshan’s commentary.

But what you have expressed verbally, you must fulfill. For the sake of Heaven, as you pledged to cross and do battle until the conquest and apportionment [of the land]. Moshe had only requested of them, “the land will be conquered, etc. and after you may return” but they pledged “until [Bnei Yisroel] have inherited” — so they added that they would remain for the seven years of apportionment, and they did so.

The tribe of Gad said. All of them as one man.

[Moshe] commanded, to them. Like עֲלֵיהֶם, concerning them and their stipulation, he appointed Elozor and Yehoshua, as in “God will fight for you.”

And we shall [then] have our permanent inheritance. As if to say, ‘in our hands, in our possession, will be our hereditary territory on this side.’

Fortified cities and sheep pens. The end of this passage is related to the begning ofhe subject — “the sons of Gad built” these cities, to serve as fortified cities and sheep pens.

Nevo, Ba’al Me’on, their names having been changed. Nevo and Ba’al Meon were names of idols. The Emorites would name their cities after their idols, so the sons of Reuven changed their names in favor of other names. This is the meaning of “their names having been changed” — Nevo and Ba’al Me’on were turned aside in favor of a different name.

And Sivmah. They built Sivmah. This is Sevam mentioned above.

And drove out. As Targum [Onkelos] renders, וְתָרִיךְ, “and ousted,” for the word יָרֹשׁ may be used in two ways, to denote inheritance, or to denote ousting, meaning driving out, expelling.

Villages. כַּפְרְנֵיהוֹן, their villages.

And [he] called them Chavos Yair. Because he had no children, he called them by his name, as a memorial.

And [he] called it Novach. לָה does not have a dot in its ה . I saw in R’ Moshe Hadarshan’s commentary: Because this name did not endure, it is therefore silent, implying that it is to be expounded as לָא, “not” [Novach]. But I wonder how he (R’ Moshe) would expound two similar words, וַיֹאמֶר 'לָה' בֹעַז, “Boaz said to her,” לִבְנוֹת לָה בַיִת, “to build her a house.”