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ラシ 申命記注解 申命記 3章 | NeON Church
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申命記 3章
ラシ（シュロモ・イツハキ）『ラシ 申命記注解』
1
Deuteronomy 3:1
ונפן ונעל AND WE TURNED AND WENT UP — every journey towards the north (from the wilderness towards Canaan) is “uphill”.
論じている箇所
申命 3:1
2
Deuteronomy 3:2
אל תירא אתו DO NOT FEAR HIM — In the case of Sihon, however, it did not feel it necessary to state, “Do not fear him״!? But in the case of Og Moses feared lest the merit that he (Og) had been of service to Abraham might avail him, as it is said, (Genesis 14:13: see Rashi thereon), "And the fugitive came", and that was Og (Genesis Rabbah 42:8; see Rashi on Numbers 21:34).
論じている箇所
申命 3:2
3
Deuteronomy 3:4
חבל ארגב [ALL] THE LINE OF ARGOB — We render this in the Targum by בית פלך טרכונא Now I have seen that the Jerusalem Targum of the Scroll of Esther terms a palace טרכונין. I learn from this that חבל ארגב signifies “the province of the Royal Palace”, denoting that the province is called after its name (after the name of the palace). Similarly, also the term ארגוב found in the Book of Kings (2 15:25) where the meaning is that Pekah the son of Remaliah slew Pekahia the son of Menahem near the king’s palace (את ארגוב), I learn that thus (after the palace) was the province named.
論じている箇所
申命 3:4
4
Deuteronomy 3:5
מערי הפרזי [BESIDES] UNWALLED CITIES — unconfined and open, i.e. without a wall. Similar is, (Zechariah 2:8) “As open spaces (פרזות) shall Jerusalem be inhabited”.
論じている箇所
申命 3:5
5
Deuteronomy 3:6
החרם — This has a present frequentative meaning: going on and destroying (see Rashi on Numbers 25:17).
論じている箇所
申命 3:6
6
Deuteronomy 3:8
מיד means, FROM THE CONTROL OF.
論じている箇所
申命 3:8
7
Deuteronomy 3:9
צידנים יקראו לחרמון וגו׳ THE SIDONIANS CALL HERMON SIRION — But in another passage it states, (Deuteronomy 4:48) “Even unto Mount Sion which is Hermon”. So you see it had four names. And why had they all to be written in Scripture? To tell the praise of the land of Israel: that there were four kingdoms (kings) priding themselves in this — one saying, "After me shall it be named", and another saying, "After me shall it be named" (Sifrei Devarim 37:10; cf. Chullin 60b).
論じている箇所
申命 3:9
引いている箇所
申命 4:48
8
Deuteronomy 3:9
שניר SHENIR — This signifies "snow" in the German language (Schnee) and in the Canaanite (Slav) language (Snih).
論じている箇所
申命 3:9
9
Deuteronomy 3:11
מיתר הרפאים [ONLY OG … REMAINED] OF THE REST OF THE REPHAIM whom Amraphel and his allies slew in Ashteroth-Karnaim (Genesis 14:5), and he (Og) escaped from the battle, as it is said, (Genesis 14:13) "And the fugitive came", and that was Og (Genesis Rabbah 42:8; cf. Rashi on Genesis 14.13.1).
論じている箇所
申命 3:11
引いている箇所
創世記 14:5
創世記 14:13
10
Deuteronomy 3:11
באמת איש AFTER THE CUBIT OF A MAN — i.e. after the cubit of Og.
論じている箇所
申命 3:11
11
Deuteronomy 3:12
ואת הארץ הזאת AND THIS LAND mentioned above (v. 8), "from the brook of Arnon to Mount Hermon", ירשנו בעת ההוא WE POSSESSED AT THAT TIME.
論じている箇所
申命 3:12
12
Deuteronomy 3:12
מערער אשר על נחל ארנן FROM AROER, WHICH IS BY THE BROOK ARNON — this must not be connected with the first part of this verse (defining הארץ הזאת) but with its conclusion — with נתתי לראבני ולגדי I GAVE TO THE REUBENITES AND TO THE GADITES; however, as respects possession (taking by conquest) that was "[from the brook of Arnon] to Mount Hermon" (v. 8).
論じている箇所
申命 3:12
13
Deuteronomy 3:13
ההוא יקרא ארץ רפאים IT IS THAT WHICH IS CALLED THE LAND OF REPHAIM — it is that which I gave to Abraham (cf. Rashi on 2:20).
論じている箇所
申命 3:13
14
Deuteronomy 3:16
תוך הנחל וגבול THE MIDST OF THE BROOK AND THE TERRITORY, i.e., all the brook and in addition, land on its opposite bank. The words therefore are as much as to say, עד "unto” the Brook of Arnon, ועד "and” that which is mentioned as being "unto” (i.e. the Brook itself) is included (by the words תוך הנחל), and even more than this (namely, the גבול, land on the other side of the brook).
論じている箇所
申命 3:16
15
Deuteronomy 3:17
מכנרת FROM CHINNERETH — This is on the western side of Jordan. The inheritance of the children of Gad was in the east side of the Jordan, and there fell as their lot the width of the Jordan, adjoining their territory, and in addition, land on its opposite bank up to Chinnereth. This is the meaning of what is said here, "And the Jordan and the territory thereof”, i.e. the Jordan and some land on its opposite bank.
論じている箇所
申命 3:17
16
Deuteronomy 3:18
ואצו אתכם AND I COMMANDED YOU — He now addresses himself to the sons of Reuben and the sons of Gad.
論じている箇所
申命 3:18
17
Deuteronomy 3:18
לפני אחיכם [YE SHALL PASS OVER EQUIPPED] BEFORE YOUR BRETHREN — they used to go in front of the other Israelites into battle because they were mighty men, and the enemy fell before them, as it is said of Gad, (Deuteronomy 33:20) "He tears the arm together with the crown” (cf. Rashi on Numbers 32:17).
論じている箇所
申命 3:18
引いている箇所
申命 33:20
18
Deuteronomy 3:23
ואתחנן — All forms of the verb חנן signify an ex gratia gift. Although the righteous might make a claim to reward depend Upon their good deeds, yet they solicit from the Omnipresent only an ex gratia gift. [Because He had said to him, (Exodus 33:19) “I will show grace (וחנתי) unto him to whom I will show grace”, he (Moses) when referring to his entreaty of God uses the expression (lit., spoke to Him) "I implored grace (ואתחנן)” (Midrash Tanchuma 5:2:3] — Another explanation is that the idea of an ex gratia gift is not to be stressed; but this is merely one of the ten terms by which prayer is described, as are enumerated in Sifrei Devarim 26:7.
論じている箇所
申命 3:23
引いている箇所
出エジプト 33:19
19
Deuteronomy 3:23
בעת ההוא [I IMPLORED GRACE OF GOD] AT THAT TIME — After I had subdued the land of Sihon and Og I thought that perhaps the vow that I should not enter the land was annulled, since this was part of the land of Canaan (cf. Sifrei Devarim 26:8 and Rashi on Numbers 27:12).
論じている箇所
申命 3:23
20
Deuteronomy 3:23
לאמר TO SAY (i.e. that God should say) — This is one of the three occasions where Moses spoke before the Omnipresent: I will not let You go until You tell me whether You will fulfill my request or not (Sifrei Devarim 26:9; cf. Rashi on Numbers 12:13).
論じている箇所
申命 3:23
21
Deuteronomy 3:24
אדני אלהים O LORD, GOD — O Thou Who art. merciful (ה׳) in judgment (אלהים) (cf. Sifrei Devarim 26:10).
論じている箇所
申命 3:24
22
Deuteronomy 3:24
אתה החלות להראות את עבדך THOU DIDST BEGIN TO SHOW THY SERVANT an opening to stand and offer prayer, although the decree has been enacted; he said to Him: I learned to do so from Thee, for Thou didst say to me, (Exodus 32:10; cf. Rashi thereon) "And now, leave Me alone”. Was I, then, holding Thee? But Thou didst say this to open the door and to show that it depended upon me to pray for them. Just so do I think to act now (Sifrei Devarim 27:2).
論じている箇所
申命 3:24
23
Deuteronomy 3:24
את גדלך [TO SHOW] THY GREATNESS — This means Thy attribute of goodness. Similarly it states, (Numbers 14:17, 18) "And now, I beseech Thee, let the strength of my Lord be great, [according as thou hast spoken, saying: The Lord is long-suffering and of much mercy, etc."].
論じている箇所
申命 3:24
24
Deuteronomy 3:24
ואת ידך AND THY [STRONG] HAND — This refers to Thy right hand which is extended to all who enter the world (all human beings) [to receive them in penitence] (Sifrei Bamidbar 134:5).
論じている箇所
申命 3:24
25
Deuteronomy 3:24
החזקה [THY] STRONG [HAND] — I speak of it as Thy strong hand, because by showing mercy Thou forcibly (בחזקה) subduest the attribute of strict justice (Sifrei Bamidbar 134:5).
論じている箇所
申命 3:24
26
Deuteronomy 3:24
אשר מי אל וגו׳ FOR WHAT GOD IS THERE [… WHO CAN DO ACCORDING TO THY WORKS] — Thou art unlike a mortal king who has counsellors and assessors who would prevent him when he wishes to show kindness and to forgo, what is due to him: Thou, however, — there is none who can prevent Thee if Thou pardonest me and dost annul Thy decree (Sifrei Devarim 27:6). But according to its plain sense it means: "Thou hast begun to show Thy servant the war with Sihon and Og, as it is written, (Deuteronomy 2:31) “Behold I have begun to give [Sihon and his land] before thee"; let me behold also the war with the thirty-one kings of Canaan.
論じている箇所
申命 3:24
引いている箇所
申命 2:31
27
Deuteronomy 3:25
אעברה נא LET ME PASS OVER, I PRAY THEE — The term נא is a term of request (it does not here signify "now").
論じている箇所
申命 3:25
28
Deuteronomy 3:25
ההר הטוב הזה THAT GOODLY MOUNTAIN, i.e. Jerusalem (that was situated on hills) (Sifrei Bamidbar 134:5).
論じている箇所
申命 3:25
29
Deuteronomy 3:25
והלבנן AND LEBANON — this is a term for the Temple (Siphre).
論じている箇所
申命 3:25
30
Deuteronomy 3:26
ויתעבר ה׳ This means, GOD WAS FILLED WITH WRATH (Sifrei Bamidbar 135).
論じている箇所
申命 3:26
31
Deuteronomy 3:26
למענכם ON ACCOUNT OF YOU — You caused this for me (that God was wroth with me); similarly it states, (Psalms 106:32) “And they provoked Him at the waters of Meriba, and He did evil to Moses on their account".
論じている箇所
申命 3:26
32
Deuteronomy 3:26
רב לך LET IT SUFFICE THEE (i.e. pray no more), so that people should not say, “How harsh is the Master, and how obstinate and importunate is the disciple" (Sotah 13b). Another explanation of רב לך (lit., there is much for you) — more than this is reserved for you; much is the goodness that is stored up for thee (Sifrei Bamidbar 135).
論じている箇所
申命 3:26
33
Deuteronomy 3:27
וראה בעיניך [LIFT UP THINE EYES …] AND SEE IT WITH THINE EYES — Thou didst request of Me, (v. 25) “Let me see the good land”; I will let thee see the whole of it (not the good territory alone), as it is said, (Deuteronomy 34:1) “And the Lord showed him all the land״ (cf. Sifrei Bamidbar 135).
論じている箇所
申命 3:27
引いている箇所
申命 34:1
34
Deuteronomy 3:28
וצו את יהושע AND GIVE JOSHUA CHARGE regarding the cumbrance, the burdens and strifes that he will have to bear (cf. Deuteronomy 1:12).
論じている箇所
申命 3:28
35
Deuteronomy 3:28
וחזקהו ואמצהו AND STRENGTHEN HIM AND MAKE HIM FIRM through thy words, so that he may not become faint-hearted, saying, “Just as my master was punished on account of them, so eventually will I be punished on account of them and not enter the land. I promise him “that he shall pass over [before this people] and he shall cause [them] to inherit [the land]”” (cf. Sifrei Devarim 29:9).
論じている箇所
申命 3:28
36
Deuteronomy 3:28
כי הוא יעבר (this may mean: if he passes) — If he will pass before them, they will possess the land, and if not, they will not possess it. So, indeed, you find that when he sent some of the people against Ai and he remained in the camp, “the men of Ai smote of them [thirtysix men]” (Joshua 7:5). And when he fell on his face, He said to him, קם לך: the verb is written קם (without ו, so that it may be read קָם) i.e. “It is thou who standest in thy place and sendest My children to war, who hast brought about this defeat. Why is it that thou fallest on thy face? Did I not thus tell thy master, Moses: If he will pass, they will pass on, but if not, they will not pass on? (Sifrei Devarim 29:9).
論じている箇所
申命 3:28
37
Deuteronomy 3:29
ונשב בגיא וגו׳ SO WE ABODE IN THE VALLEY [OVER AGAINST BETH PEOR], — and ye associated yourselves with idol-worship, yet, however, ועתה ישראל שמע אל החקים NOW, O ISRAEL, HEARKEN TO THE STATUTES and everything will be forgiven thee. But I — I was not privileged that it was forgiven me (Sifrei Devarim 30:2).
論じている箇所
申命 3:29
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