Chukat חקת

Rashi — M. Rosenbaum & A. M. Silbermann

וזאת חקת התורה THIS IS THE ORDINANCE OF THE LAW — Because Satan and the nations of the world taunt Israel, saying, “What is this command and what reason is there for it”, on this account it (Scripture) writes (uses) the term חקה about it, implying: It is an enactment from before Me; you have no right to criticize it (Yoma 67b; cf. Midrash Tanchuma, Chukat 7).

ויקחו אליך THEY SHALL TAKE UNTO THEE — It will always be called by thy name: people will speak of the cow which Moses prepared in the wilderness (Midrash Tanchuma, Chukat 8).

אדמה תמימה [A COW] RED, PERFECT — This means that it should be perfect in respect to its redness (Sifrei Bamidbar 123:1), — so that if there are two black hairs in it (or two of any color other than red) it is unfitted for the rite here described (Mishnah Parah 2:5).

Rashi — M. Rosenbaum & A. M. Silbermann

אלעזר [YE SHALL GIVE IT TO] ELEAZAR — The command concerning it is to be carried out by the Segan (the second to the High Priest) (Sifrei Bamidbar 123:2; Yoma 42b).

אל מחוץ למחנה [HE SHALL BRING IT FORTH] WITHOUT THE CAMP — Outside the three camps (Yoma 68a; cf. Rashi on Leviticus 4:12).

ושחט אתה לפניו AND ONE SHALL SLAUGHTER IT IN HIS PRESENCE — A stranger (a non-priest) slaughters it while Eleazar looks on (superintends) (Sifrei Bamidbar 123:2; Yoma 42a).

Rashi — M. Rosenbaum & A. M. Silbermann

אל נכח פני אהל מועד [HE SHALL SPRINKLE THE BLOOD] TOWARDS THE FRONT SIDE OF THE APPOINTED TENT He stands at the East of Jerusalem and must direct his gaze straight towards the entrance of the Hechal at the time of sprinkling the blood (Sifrei Bamidbar 123:2; Yoma 68a).

Rashi — M. Rosenbaum & A. M. Silbermann

אל המחנה [AND AFTERWARDS HE MAY COME] INTO THE CAMP — into the camp of the Shechina (in the case of the Temple at Jerusalem, into the forecourt, the עזרה, immediately in front of the Temple), from which alone he had been barred, for no unclean person was expelled from two camps (i.e. from more than one, viz., the מחנה שכינה) except a person with a running issue and a man who had experienced a seminal emission (who were expelled from the מחנה שכינה and מחנה לויה), and a leper (who had to remain outside all three) (cf. Pesachim 67a).

וטמא הכהן עד הערב [AND AFTERWARDS HE SHALL COME INTO THE CAMP] AND THE PRIEST SHALL BE UNCLEAN UNTO THE EVENING — Invert its order (that of the phrases forming this half of the verse), and then explain it: He shall be unclean until the evening and afterwards he shall come into the camp (cf Rashi Leviticus 11:32 and Note thereon).

Rashi — M. Rosenbaum & A. M. Silbermann

והניח מחוץ למחנה AND HE SHALL LAY THEM UP WITHOUT THE CAMP — He divided it (the ashes) into three portions: one he placed on Mount Olivet, another was divided between all the priestly divisions, and the other he placed in the חיל (the space that surrounded the Temple area) (Sifrei Bamidbar 124:1; Mishnah Parah 3:11). That portion given to the priestly divisions was outside the forecourt, so that the inhabitants of the cities and anyone who required to be cleansed might take of it; as for that which was on the Mount of Olives, the High Priests purified themselves by means of it for preparing other “red cows”, whilst that which was in the space surrounding the Temple area was placed there to be kept for all times by special enactment of Scripture, as it is said, “and it shall be kept for the congregation of the children of Israel" (cf. Tosefta Parah 3 8).

למי נדה FOR WATERS OF נדה — i.e. for waters of sprinkling (or casting); similar are, (Lamentations 3:53) “and they cast (וידו) a stone upon me”; (Zechariah 2:4) “to cast down (לידות) the horns of the nations”, both of which are expressions denoting “casting”.

חטאת הוא IT IS A PURIFICATION FROM SIN — This, according to its literal meaning, is an expression denoting “purification”, but from the point of view of the Halachot to which it is to be subject Scripture terms it a חטאת, “sin-offering”, to state by so doing that it is similar to holy things — that it is prohibited for any other use (cf. Sifrei Bamidbar 124:2; Menachot 51b).

Rashi — M. Rosenbaum & A. M. Silbermann

הוא יתחטא בו HE SHALL PURIFY HIMSELF WITH IT — with this ash.

Rashi — M. Rosenbaum & A. M. Silbermann

במת בנפש [HE WHO TOUCHES] A DEAD BODY OF ANY PERSON — And what dead body is here intended? That of a human being (נפש האדם), the addition of בנפש האדם serving to exclude the person (body) of an animal, so intimating that uncleanness caused by it does not require sprinkling for its removal. Another explanation of בנפש is, that this term refers to a quarter of a log of blood (this being regarded as the minimum quantity necessary for maintaining life in a human being) (Chullin 72a).

את משכן ה' הוא טמא HE DEFILES THE TABERNACLE OF THE LORD, if he enters the forecourt even though after having immersed himself, but without having been sprinkled on the third and seventh days,

עוד טמאתו בו HIS UNCLEANNESS IS YET UPON HIM, although he has immersed himself.

Rashi — M. Rosenbaum & A. M. Silbermann

כל הבא אל האהל ALL THAT COMETH INTO THE TENT, whilst the dead body is within it, shall be unclean seven days.

Rashi — M. Rosenbaum & A. M. Silbermann

וכל כלי פתוח AND EVERY OPEN VESSEL — Scripture is speaking of an earthen vessel which is not receptive of uncleanness by an unclean thing touching its exterior but only by it being in its interior (even without contact with the interior walls; cf. Rashi on Leviticus 11:33); therefore if the cover that forms its lid is not well joined to it by a perfect contact, it (the vessel) becomes unclean; but if the lid is joined upon it, it is clean, whilst metal vessels would in any case become unclean, whether they are closed or not, since they are receptive of uncleanness whether an unclean object touches them on their inside or on their outside (Chullin 25a).

פתיל is an expression denoting “joined” in the Arabic language. Similar is (Genesis 30:8; cf. Rashi thereon), נפתולי אלהים נפתלתי, “By bonds of God I have joined myself (נפתלתי) with my sister."

Rashi — M. Rosenbaum & A. M. Silbermann

על פני השדה [AND EVERYTHING WHICH TOUCHES] ON THE OPEN FIELD — Our Rabbis explained that this is intended to include the upper board and the side board of a coffin (which were on the surface of the field — that these, too, render a person unclean) (Chullin 72a). The literal meaning of the words על פני השדה is, however, that even where there is no אהל, covering, there too, the dead body may cause uncleanness, but only by contact with it.

Rashi — M. Rosenbaum & A. M. Silbermann

וחטאו ביום השביעי AND HE SHALL PURIFY HIM ON THE SEVENTH DAY — This is the completion of his purification (cf. Sifrei Bamidbar 129:2).

Rashi — M. Rosenbaum & A. M. Silbermann

ואיש אשר יטמא וגו׳ AND THE MAN THAT IS UNCLEAN [AND DOES NOT PURIFY HIMSELF … HATH DEFILED THE SANCTUARY OF THE LORD] — If the Sanctuary is mentioned why is the Tabernacle also mentioned (in v. 13 “he hath defiled the Tabernacle of the Lord”)? etc., as is set forth in Treatise Shevuot 16b.

Rashi — M. Rosenbaum & A. M. Silbermann

ומזה מי הנדה AND HE THAT SPRINKLED THE WATER OF SPRINKLING [SHALL WASH HIS GARMENTS] — Our Rabbis said that the one who sprinkles remains clean, and this statement is intended to intimate that one who bears the waters of purification becomes unclean with a more stringent uncleanness, in that he renders unclean the garments that are upon him (for it states here that he shall wash his garments), which is not so in the case of one who only touches these waters. And this fact that it here expresses it (the idea of “bearing the waters”) by the term “he that sprinkles” is only to tell you that they (the waters) do not render a person who bears them unclean unless they contain a quantity capable of being sprinkled (Yoma 14a).

והנגע…יטמא AND HE THAT TOUCHETH … SHALL BE UNCLEAN, but does not require washing of his garments.

Rashi — M. Rosenbaum & A. M. Silbermann

וכל אשר יגע בו הטמא AND WHATSOEVER THE UNCLEAN PERSON TOUCHETH — i.e., this unclean person who has become unclean by reason of a corpse, SHALL TOUCH, יטמא SHALL BECOME UNCLEAN.

והנפש הנגעת AND THE SOUL THAT TOUCHETH him that hath become unclean by reason of a corpse,

תטמא עד הערב SHALL BE UNCLEAN UNTIL THE EVEN — Here we learn that a corpse is a progenitor of a primary source of uncleanness, and he that touches it becomes a primary source of uncleanness and can render a human being unclean. — This is its explanation (that of the whole chapter) according to what it literally implies and according to the Halachoth connected with it. — A Midrashic explanation I have copied from the work of R. Moses the Preacher, and this is:

ויקחו אליך AND THEY SHALL TAKE UNTO THEE — They shall take from that which is their own: just as they divested themselves of their golden earrings for making of the calf — i.e., of that which was their own, so shall they bring this calf-like animal as an atonement from that which is their own.

פרה אדמה A RED COW — Why this rite was performed with a cow may be exemplified by a parable it may be compared to the case of a handmaid’s child that defiled the king’s palace. They said: Let the mother come and wipe up the excrement. Similarly here: since they became defiled by a calf, let its mother (a cow) come and atone for the calf (cf. Midrash Tanchuma, Chukat 8).

אדמה RED — It had to be red in allusion to the idea contained in the text (Isaiah 1:18): “Though they (your sins) be red as scarlet [they shall become as white as snow]” — so you see that sin is termed red.

תמימה PERFECT — in allusion to the Israelites who were perfect but through it (the calf) became morally maimed: let this perfect animal come and atone for them so that they may regain their state of perfection.

לא עלה עליה על [A COW] UPON WHICH NEVER CAME A YOKE — just as they cast off themselves the yoke of Heaven.

אל אלעזר הכהן TO ELEAZAR THE PRIEST — just as they gathered together against Aaron who was a priest to force him to make the golden calf. But because Aaron had made the calf this rite was not entrusted to him that it should be carried out by him, because the prosecuting counsel cannot become the defending counsel (Rosh Hashanah 26a; cf. Rashi on Leviticus 16:4; Aaron who had caused the sin was not a fitting person to atone for it: therefore the rite had to be performed by another priest, viz., by Eleazar).

ושרף את הפרה AND ONE SHALL BURN THE COW, just as the calf was burnt (Exodus 32:20).

עץ ארז ואזוב ושני תולעת CEDAR WOOD AND HYSSOP AND CRIMSON — These three species correspond to the three thousand men who fell by the edge of the sword on account of the golden calf. The cedar is the loftiest of all trees and the hyssop the lowliest of all — a symbol that the man of high position who displays pride and on that account falls into sin should make himself as lowly as the hyssop and the worm (תולעת), and he will then gain atonement.

למשמרת [IT SHALL BE] KEPT [FOR THE CONGREGATION OF THE CHILDREN OF ISRAEL], just as the transgression of the calf is kept in remembrance for all future generations for punishment, for there is no visitation of Israel in which there is not something of the visitation of the sin caused by the calf, as it is said, (Exodus 32:34) “On the day when I visit I will visit [their sin upon them]” (cf. Rashi on that verse, and Sanhedrin 102a; Yerushalmi Taanit 14). And just as the calf rendered unclean everyone who busied himself with it (cf. Avodah Zarah 32b), so, too, does the cow make unclean all who busy themselves with it. And just as they (Israel) were purified by its dust (Exodus 22:20), similarly it states, (v. 17) “And for an unclean person shall they take of the dust of the burnt cow of purification, etc.”

Rashi — M. Rosenbaum & A. M. Silbermann

כל העדה [THE CHILDREN OF ISRAEL], EVEN THE WHOLE CONGREGATION — The congregation in its entirety, for those who were to die in the wilderness in consequence of their sin had already died, but these had been expressly mentioned for life (cf. Rashi on v. 22).

ותמת שם מרים AND MIRIAM DIED THERE — Why is the section narrating the death of Miriam placed immediately after the section treating of the red cow? To suggest to you the following comparison: What is the purpose of the sacrifices? They effect atonement! So, too, does the death of the righteous effect atonement! (Moed Katan 28a).

ותמת שם מרים AND MIRIAM DIED THERE — She, too, as Moses and Aaron, died by a Divine Kiss. But why is it not said with reference to her: she died “by the command (lit., mouth) of God”, (this being the Biblical expression from which is derived the Midrashic statement that they died by the Divine Kiss)? Because this would not be a respectful way of speaking about the Most High God, as it would have reference to a woman. But of Aaron it says in the Sedrah אלה מסעי (Numbers 33:38), “By the mouth of the Lord” (Moed Katan 28a).

Rashi — M. Rosenbaum & A. M. Silbermann

ולא היה מים לעדה AND THERE WAS NO WATER FOR THE CONGREGATION — Since this statement follows immediately after the mention of Miriam’s death, we may learn from it that during the entire forty years they had the “well” through Miriam’s merit (Taanit 9a).

Rashi — M. Rosenbaum & A. M. Silbermann

ולו גוענו — means, WOULD THAT WE HAD DIED.

בגוע אחינו means, by the death of our brethren — i.e., by the pestilence. This tells us that death by thirst is worse than that (i.e., than death by pestilence).

בגוע — This is a noun and means the same as במיתת אחינו, “by the death of our brethren”; and it would not be correct to explain (translate) it: “when our brethren died”, for if this were so, it should be voweled to read בִּגְוֹעַ.

Rashi — M. Rosenbaum & A. M. Silbermann

ואת בעירם [SO SHALT THOU GIVE THE CONGREGATION] AND THEIR BEASTS [TO DRINK] From this we may see that the Holy One, blessed be He, has regard for the possessions of Israel (Menachot 76b; Midrash Tanchuma, Chukat 9).

Rashi — M. Rosenbaum & A. M. Silbermann

ויקהלו וגו׳ [AND MOSES AND AARON] ASSEMBLED [THE WHOLE CONGREGATION BEFORE THE ROCK] — This was one of the places where the smaller contained the greater, (the entire congregation being assembled in front of one rock) (Leviticus Rabbah 10:9).

המן הסלע הזה נוציא MUST WE BRING [WATER] OUT OF THIS ROCK? — They said this because they could not distinguish it (the rock intended by God), for the rock from which the water had hitherto flowed during these forty years had vanished and taken a place amongst the other rocks when the “well” disappeared after Miriam’s death, and Israel said to them, “What difference is it to you from which rock you bring forth water for us?” — It was on this account that he (Moses) said unto them (called them) המרים — which may mean “refractory”, or, as a Greek expression, “foolish people” (µώροι), or, “such as would teach (מורים) their teachers” — from this rock about which we have received no Divine Command can we bring forth water for you?! (cf. Midrash Tanchuma, Chukat 9).

Rashi — M. Rosenbaum & A. M. Silbermann

פעמים [HE SMOTE THE ROCK] TWICE, because at the first attempt it did not bring forth more than a few drops, for God had not bidden him smite it, but He had said, (v. 8) “and ye shall speak to the rock”. They had, indeed, spoken, but to a different rock (not that which God had intended) and it had not given forth water. They said, “Perhaps it is necessary to smite it as on the former occasion when it says, (Exodus 17:6) ‘and ye shall smite the rock’, and just that rock intended by God happened to be there and they smote it [but without full effect, and so they smote it a second time] (cf. Midrash Tanchuma, Chukat 9).

Rashi — M. Rosenbaum & A. M. Silbermann

יען לא האמנתם בי BECAUSE YE BELIEVED ME NOT — Scripture discloses the fact that but for this sin alone, they would have entered the land of Canaan, in order that people should not say of them, “Even as the sin of the generation of the Wilderness (a term used of those who left Egypt) on whom it was decreed that they should not enter the Land was the sin of Moses and Aaron” (cf. Rashi on Numbers 27:13). But was not the doubting question (cf. Rashi on Numbers 11:22), “shall the sheep and oxen be slaughtered for them?” a more grievous lack of faith in God than this? But because that had been said in private (no Israelites being present and therefore it could have no evil influence upon them), Scripture (God) spared him (and did not make his lack of faith public by pronouncing punishment for it), but here, where all Israel were standing by, Scripture does not spare him because of the Hallowing of the Divine Name (cf. Midrash Tanchuma, Chukat 10).

להקדישני TO SANCTIFY ME — For had you spoken to the rock and it had brought forth water I would have been sanctified before the whole congregation, for they would have said: What is the case with this rock which cannot speak and cannot hear and needs no maintenance? It fulfils the bidding of the Omnipresent God! How much more should we do so?

לכן לא תביאו THEREFORE YE SHALL NOT BRING — This expression (“therefore”) is used by way of an oath, just as (I Samuel 3:14), “Therefore I have sworn to the house of Eli”. Here He was quick to take an oath in order that they should not pray at length about it (that He should withdraw the decree) (Midrash Tanchuma, Vaera 2).

Rashi — M. Rosenbaum & A. M. Silbermann

המה מי מריבה THESE ARE THE WATERS OF MERIBAH — These are they that were alluded to, though unwittingly, on another occasion: these it was that Pharaoh’s astrologers foresaw, saying that Israel’s deliverer would be punished through water. On that account they decreed (Exodus 1:22) “Every son that is born shall ye cast into the river” (Sanhedrin 101b).

ויקדש בם AND HE WAS SANCTIFIED IN THEM — For Moses and Aaron died on account of them (cf. Targum Jonathan on). When the Holy One, blessed be He, executes judgement upon those who are holy to Him he is revered and sanctified by mankind. Similarly does it state, (Psalms 68:36) “Revered art Thou when Thou showest Thyself אלהים, Judge, in consequence of thy hallowed ones”; and similarly, too, does it state, (Leviticus 10:3) “Through those that draw near unto me shall I be sanctified” (see Rashi on that verse; Zevachim 115b).

Rashi — M. Rosenbaum & A. M. Silbermann

אחיך ישראל THY BROTHER ISRAEL — What reason had he to mention here their brotherhood? But in effect he said to him: We are brothers, sons of Abraham to whom it was said, (Genesis 15:13) “know for a surety that thy seed shall be a stranger [in a land not theirs]”, and upon both of us, being of Abraham’s seed, was the duty of paying that debt (Midrash Tanchuma, Chukat 12).

אתה ידעת את כל התלאה THOU KNOWEST ALL THE TRAVAIL — It was on this account that your father separated himself from our father, as it is said, (Genesis 36:6), "And he (Esau) went to another land on account of Jacob, his brother” — on account of the bond which devolved upon both of them, and he cast the whole of it upon Jacob (Genesis Rabbah 82:13; cf. Rashi on Genesis 36.7.2).

Rashi — M. Rosenbaum & A. M. Silbermann

וירעו לנו AND [THE EGYPTIANS] DID EVIL TO US — we have borne many adversities.

ולאבתינו [THEY DID EVIL TO US] AND TO OUR FATHERS — From here we may learn that the patriarchs grieve in their graves when punishment comes upon Israel (cf. Midrash Tanchuma, Chukat 12).

Rashi — M. Rosenbaum & A. M. Silbermann

וישמע קלנו HE HEARD OUR VOICE — through the blessing with which our father, Jacob, had blessed us — “the voice is Jacob’s voice” (Genesis 27:22), because whenever we cry we are answered (Midrash Tanchuma, Beshalach 9 on בשלח).

מלאך A MESSENGER (or an angel) — This was Moses; from this we may learn that the prophets are termed “angel”; so, too, it says, (II Chronicles 36:16) “And they grieved the angels (מלאכי) of God” (Leviticus Rabbah 1:1).

Rashi — M. Rosenbaum & A. M. Silbermann

נעברה נא בארצך LET US PASS, I PRAY THEE, THROUGH THY COUNTRY — You have no right to lay claim to the land of Israel as an inheritance, just the same as you have not paid the debt (see Rashi v. 14); render us therefore a little assistance by permitting us to pass through your land.

ולא נשתה מי באר NEITHER WILL WE DRINK OF THE WATER OF THE SPRINGS — He should have said “water of the cisterns (בורות)”; but this was what Moses meant to say: Although we have manna to eat, and a well of which to drink, (that which followed them through the wilderness), we will not drink of it, but we will buy food and water from you to your advantage. From here we may learn a rule for a guest (one lodging in an inn): although he has in his possession something to eat, he should yet purchase something from the local tradesman in order to benefit his host (Midrash Tanchuma, Chukat 12).

דרך המלך נלך וגו׳ WE WILL KEEP TO THE KING’S HIGHWAY etc. — we will muzzle our cattle, and so they will not turn aside into the fields on this side or that to eat (Midrash Tanchuma, Chukat 12).

Rashi — M. Rosenbaum & A. M. Silbermann

פן בחרב אצא לקראתך LEST I COME OUT AGAINST THEE WITH THE SWORD — You pride yourselves on the “voice” which your father bequeathed you as a blessing, saying, “And we cried unto the Lord and He heard our voice” (cf. Rashi on v. 16); I, therefore, will come out against you with that which my father bequeathed me when he said, (Genesis 27:40) “And by thy sword shalt thou live” (Midrash Tanchuma, Beshalach 9 on בשלח)

Rashi — M. Rosenbaum & A. M. Silbermann

רק אין דבר lit., ONLY NO THING — i.e., nothing will do you any harm.

Rashi — M. Rosenbaum & A. M. Silbermann

וביד חזקה AND WITH A STRONG HAND — relying upon our ancestors’ assurance: (Genesis 27:22) “and the hands are the hands of Esau” (cf. Midrash Tanchuma, Beshalach 9 on בשלח)

Rashi — M. Rosenbaum & A. M. Silbermann

כל העדה THE WHOLE CONGREGATION — all of them perfect, and destined to enter the promised land, for among them there was not even one of those upon whom it had been decreed that they should not enter the land, because those who were to die in the wilderness had already ceased to exist, and these belonged to those about whom it is written, (Deuteronomy 4:4) ‘[But ye who did cleave to the Lord your God] are all of you alive this day” (Midrash Tanchuma, Chukat 14)

הר ההר MOUNT HOR (more lit., the mount of the mount) — This was a mount on top of a mount, like a small apple on top of a large apple. — Although the cloud went before them and levelled the mountains (cf. Rashi on 10:34), yet three of them remained: Mount Sinai for the giving of the Torah, Mount Hor for Aaron’s burial place, and Mount Nebo for Moses’ burial place (Midrash Tanchuma, Chukat 14).

Rashi — M. Rosenbaum & A. M. Silbermann

על גבול ארץ אדום BY THE BOUNDARY OF THE LAND OF EDOM — This (the statement that Aaron died here) tells us that because they here wished to join themselves in close friendship with the wicked, a breach was made in their works and they had to lose this righteous man, Aaron. Similarly does the prophet say, (II Chronicles 20:37) “Because thou hast joined thyself with Ahaziah, the Lord hath made a breach in thy works” (Midrash Tanchuma, Chukat 14).

Rashi — M. Rosenbaum & A. M. Silbermann

קח את אהרן TAKE AARON by consoling words — say to him: Happy art thou that thou wilt see thy crown being given to thy son, something to which I am not privileged (Midrash Tanchuma, Chukat 17).

Rashi — M. Rosenbaum & A. M. Silbermann

את בגדיו [AND STRIP AARON OF] HIS GARMENTS — i.e., the garments of the high priesthood. — He clothed him in these and stripped them off him to place them on his son in his presence. He (Moses) said to him (Aaron), “Enter the cave”, and he entered. — He saw a bed already made (more lit., outspread, i.e., with its sheets, etc.) and a light burning. He said to him, “Ascend the bed”, and he ascended. — “Stretch out your hands”, and he stretched them out. — “Close your mouth”, and he closed it. — “Close your eyes”, and he closed them. At that moment Moses longed for that self-same death, and this is what was said to him (Deuteronomy 32:50), “[And die] … as Aaron thy brother died” — the death, for which you longed (Siphre on that verse).

Rashi — M. Rosenbaum & A. M. Silbermann

ויעש משה AND MOSES DID [AS THE LORD COMMANDED] — Although this thing was hard for him he did not delay to do so (Midrash Tanchuma, Chukat 17).

Rashi — M. Rosenbaum & A. M. Silbermann

ויראו כל העדה AND ALL THE CONGREGATION SAW [THAT AARON HAD DIED] — When they saw Moses and Eleazar descending and that Aaron was not descending with them, they said, “Where, then, is Aaron?” — He replied to them, “He is dead!” They thereupon said, “Is it possible that a man who stood up against the Angel and stayed the plague, — that over him the Angel of Death should have power?!” — Moses at once offered prayer and the ministering angels showed him (Aaron) to them lying upon the bier. They saw and believed (cf. Midrash Tanchuma, Chukat 17).

כל בית ישראל [THEY WEPT FOR AARON …] EVEN ALL THE HOUSE OF ISRAEL — all: both men and women, because Aaron used to pursue peace and promoted love between contending parties, and between man and wife (cf. The Fathers According to Rabbi Nathan 12).

כי גוע THAT (or because) HE HAD DIED — I say that he who translates these words in the Targum (i.e., anyone who holds that this is the correct rendering) by דהא מית, “because he had died”, is in error unless he also translates in the Targum the word ויראו by ואתחזיאו “they were seen (exposed)”, for our Rabbis stated that this word כי is used here in the sense of “because” only in accordance with a Midrash which relates that the clouds of glory which hitherto enveloped Israel disappeared at Aaron's death, (so that all the congregation were now exposed to the sight of their enemies), and in accordance with what R. Abuhu said (Rosh Hashanah 3a), “Read here not וַיִּרְאוּ but וַיֵּרָאוּ, “they were seen”. It is to this sense of the verb that the meaning of “because” is applicable to the word כי, since that gives the reason for what precedes it: Why were they seen? Because, behold, Aaron had died, and the clouds disappeared. But to the translation in the Targum, וחזו כל כנשתא (“and all the congregation saw”), the meaning of “because” (for the word כי) is not applicable, but only the meaning אשר, “that”, which is one of the usages of the word אי (the Aramaic equivalent of אם, which itself is one of the four classifications of the usage of כי; see ibid). For we find אם used in the sense of אשר “that”, as e.g., (Job 21:4) “so that (ואם) why should I not be impatient?” And many passages where אם occurs may be explained in this sense, as (Job 14:5), “that (אם) his days are determined”.

Rashi — M. Rosenbaum & A. M. Silbermann

וישמע הכנעני AND THE CANAANITE HEARD — He heard that Aaron had died and that the clouds of glory had disappeared and he believed that now he was at liberty to wage war against Israel, as it is related in Rosh Hashana 3a; Amalek was from olden times a whip for chastising Israel — always held in readiness to be God's agent for Israels punishment (Midrash Tanchuma, Chukat 18).

ישב הנגב THE INHABITANT OF THE SOUTH COUNTRY — This was Amalek,as it is said, (Numbers 13:29), “Amalek was the inhabitant of the south country”. But he purposely changed his speech, talking in the “Canaanite” tongue, so that Israel might thereby be misled and would pray to the Holy One, blessed be He, that he should give the Canaanites into their power, whilst really they were not Canaanites, and their prayer would be ineffectual against the Amalakites. But Israel perceived that their clothing was as the clothing of Amalakites whilst their language was the language of Canaan; they thereupon said, “Let us pray against our enemies in general terms (without mention of any name), as it is stated (v. 2) that they said, “if Thou wilt indeed give this people into my hand”.

דרך האתרים BY WAY OF ATHARIM — by way of the south country by which the spies (תרים) had gone, as it is said, (Numbers 13:22) “and they went up by the south country”. Another explanation of דרך האתרים is: By the way of the Great Searcher (the Ark) which used to journey in front of them, as it is said, (Numbers 10:33) “[and the Ark of the Covenant of the Lord went before them] in the three days’ journey to search out (לתור) a resting-place for them” (Midrash Tanchuma, Chukat 14).

וישב ממנו שבי (more lit.,) AND CAPTURED FROM THEM A CAPTIVE — it was only one maid servant (Yalkut Shimoni on Torah 764).

Rashi — M. Rosenbaum & A. M. Silbermann

והחרמתי means I WILL DEDICATE their spoil (that of the cities) to the Most High.

Rashi — M. Rosenbaum & A. M. Silbermann

ויחרם אתהם AND HE DOOMED THEM by slaughter,

ואת עריהם AND THEIR CITIES as things dedicated to the Most High.

Rashi — M. Rosenbaum & A. M. Silbermann

דרך ים סוף BY THE WAY OF THE RED SEA — As soon as Aaron died and this war came upon them they turned back on the way to the Red Sea; this was the way on which they had turned back when there had been enacted against them the decree that they must wander in the wilderness in consequence of their murmuring after having received the report of the spies, as it is said, (Deuteronomy 1:40), “And take your journey into the wilderness by the way to the Red Sea”. Here they went back seven stages, as it is said, (Deuteronomy 10:6), “And the children of Israel journeyed from Beeroth-bene-jaakan to Moserah; there Aaron died”. But did he really die at Moserah; was it not at Mount Hor that he died?” But the explanation is, that there (at Moserah) they again mourned and lamented for him just as though he there lay dead before them. Go and examine the list of the stages (Numbers 33:31—37) and you will find that there are seven stages from Moserah to Mount Hor (Midrash Tanchuma, Chukat 18).

לסבב את ארץ אדום TO GO ROUND THE LAND OF EDOM — to go round it, because they would not permit them to pass through their land.

ותקצר נפש העם בדרך AND THE SOUL OF THE PEOPLE WAS MUCH DISCOURAGED BECAUSE OF THE WAY — because of the difficulties of the journey which were so hard for them. They said: Now we are close enough to enter the land, and yet we have to turn back. Just so had our fathers to turn back and they stayed in the wilderness thirty eight years until this day. —Consequently their soul became discouraged because of the hardship of the journey. In O. F., En cure del tour. — It would not be correct to say that ותקצר נפש העם בדרך means “[and the soul of the people was discouraged] while they were on the journey” and that it (the text) does not explain what it was discouraged through, for in every passage in Scripture where you find the phrase “the soul being discouraged”, it is there explained through what it became discouraged (the preposition ב being prefixed to the word that expresses the cause of discouragement). For example, (Zechariah 11:8) “And my soul became impatient of them (בהם)”, and, for example, (Judges 10:16): “And His soul became impatient with the enemies on account of the misery (בעמל) they inflicted upon Israel”. To anything that is hard for a man to bear the expression “the shortening of soul” (קצור נפש) is applicable - he is like a person upon whom trouble comes and his mind is not large enough to contain that matter and there is no room in his heart for that worry to abide there. Of the thing that causes the trouble the term “large” is used, denoting that it is too huge and heavy for a person. For example, (Zechariah 11:8) וגם נפשם בחלה בי, which signifies “(And also their souls] were great upon Me”; (Job. 10:16), “And it becomes large (it is a burden to Thee) even that Thou huntest me as though I were a lion”. (See Rashi on these verses and on Niddah 47a). To sum up the explanation: the phrase “shortening of the soul through a thing” signifies that one cannot bear it — that the mind cannot bear it.

Rashi — M. Rosenbaum & A. M. Silbermann

באלהים ובמשה [AND THE PEOPLE SPAKE] AGAINST GOD AND AGAINST MOSES — They placed the servant on a par with his Master (Midrash Tanchuma, Chukat 19).

למה העליתנו WHEREFORE HAVE YE BROUGHT US UP — “ye”: they (God and Moses) were both on a par to them.

ונפשנו קצה AND OUR SOUL LOATHETH — This, too, is an expression for “the shortening of soul” and “rejecting” (not being able to bear the trouble).

בלחם הקלקל THIS LIGHT BREAD — because the manna was miraculously absorbed into their limbs (and was not execrated) they derisively called it “light”. They said: this manna will at some time or other swell up in our stomachs, for is there any mortal (lit., anyone born of woman) who takes in food and does not eject it? (Yoma 75b; cf. Rashi on Avodah Zarah 5b).

Rashi — M. Rosenbaum & A. M. Silbermann

את הנחשים השרפים BURNING SERPENTS — so termed because they burn (cause fever in) a person through the poison of their fangs.

וינשכו את העם AND THEY BIT THE PEOPLE — God said, as it were: Let the serpent which was punished for slanderous statements come and exact punishment from those who utter slander. — Let the serpent to which all kinds of food have one taste (that of earth; cf. Genesis 3:14 and Yoma 75a) come and exact punishment from these ingrates to whom one thing (the manna) had the taste of many different dainties (see Rashi 11:8) (Midrash Tanchuma, Chukat 19).

Rashi — M. Rosenbaum & A. M. Silbermann

ויתפלל משה AND MOSES PRAYED — From this we may learn that he of whom one seeks forgiveness should not be so cruel as not to forgive (cf. Midrash Tanchuma, Chukat 19).

Rashi — M. Rosenbaum & A. M. Silbermann

על נס means [SET IT] UPON A POLE which is termed perche in O. F. Similar is, (Isaiah 30:17) “And like a polo (banner) upon the hill”; (Isaiah 49:22) “I will lift up my pole (banner)”; (Isaiah 13:3) “Lift up a banner." Because it is lofty so that it can serve as a sign and as evidence of something it is called נס, something raised on high (cf. Rashi on Exodus 20:17).

כל הנשוך ANYONE THAT IS BITTEN — even though a dog or ass had bitten him, he felt the effects of the injury and became enfeebled more and more (cf. Tanchuma); only that the bite of a serpent kills more speedily. On this account it is stated here: וראה אתו, “whoever has been bitten, when he seeth it, [shall live]” — a mere glance sufficed to heal him. But in the case of the serpent’s bite it is stated והביט, and he gazed — “and it came to pass that if a serpent had bitten any man, when he gazed [at the brazen serpent, he lived]”, for the serpent’s bite was not so quick to heal unless he gazed intently (cf. Jerusalem Talmud Rosh Hashanah 3:9). — Our Rabbis said: But could the copper serpent cause death or life?! But the explanation is that when the Israelites in gazing at the serpent looked up on high and subjected their hearts to their Father in Heaven, they were healed, but if they did not do this they waste away (Rosh Hashanah 29a).

Rashi — M. Rosenbaum & A. M. Silbermann

נחש נחשת A SERPENT OF COPPER — He had not been told to make it of copper, but Moses said, “The Holy One, blessed be He, terms it נחש; I will therefore make it of נחשת — one term fitting the other term” (Genesis Rabbah 31:8).

Rashi — M. Rosenbaum & A. M. Silbermann

בעיי העברים IN IJE-ABARIM (in the עיים of Abarim) — I do not know why the name (that of these places) was called עיים, for the term עי signifies ruins; it is a thing (spot) that has been swept as it were with a broom. Only the single letter ע in it belongs to the root; it is connected in meaning with יעים (Exodus 27:3) and (Isaiah 28:17) “And the hail shall sweep away (יעה).

העברים (from עבר to pass) — the road forming a pass for those who at that spot pass by Mount Nebo on their way to the land of Canaan, which mount separates the land of Moab from the land of the Amorites. ...

על פני מואב ממזרח השמש [IN THE WILDERNESS WHICH IS] BEFORE MOAB TOWARDS THE SUN-RISING (the East) — i.e., to the East of the land of Moab (not in the East of the world).

Rashi — M. Rosenbaum & A. M. Silbermann

מגבל האמרי The word גבול denotes boundary-line of (marking) the end of their frontier. Similar is the term the גבול of Moab (in this verse): it is an expression for extremity and end.

מעבר ארנון ON THE OTHER SIDE OF ARNON — they travelled round the land of Moab along the whole of its southern and eastern sides until they came to the other side of the Arnon into the land of the Amorites on the north of the land of Moab.

היצא מגבל האמרי [ARNON WHICH IS IN THE WILDERNESS] THAT COMETH OUT OF THE BOUNDARY OF THE AMORITES — a strip of land jutted out from the territory of the Amorites — it belonged to the Amorites — and entered into the territory of Moab extending unto the Arnon which is the boundary of Moab. It was there that the Israelites encamped and thus they did not pass into the territory of Moab, כי ארנון גבול מואב, FOR ARNON IS THE BOUNDARY OF MOAB, and they did not grant them permission to pass through their land. And although Moses did not state this plainly, Jephtha plainly stated it], as Jephtha said, (Judges 11:17) "And in like manner he sent unto the king of Moab, out he would not permit him to pass through his territory”. Moses, however, made an allusion to it when he stated, (Deuteronomy 2:29) “As the children of Esau that dwell in Seir, and the Moabites that dwell in Ar, did unto me”. What was the case with these (the children of Esau)? They did not permit them to pass through their land, but they made them travel right round it! Similarly, too, Moab did!

Rashi — M. Rosenbaum & A. M. Silbermann

על כן יאמר WHEREFORE IT IS SAID (more lit., about this it will be said) — About this encampment and the miracles that were wrought at it, it will be told בספר מלחמות ה׳ IN THE NARRATIVE (lit., THE BOOK) OF THE WARS OF THE LORD — whenever people narrate the miracles that were wrought for our fathers they will declare את והב.

את והב — is equivalent to את יהב; just as from the root יעד one may say וָעֵד, so from יהב, "to give” one may say והב: the ו is a root-letter. It means to say: they will relate what (את) He gave (והב) to them (i.e. what boons He gave to them) and how He did many miracles at the Red Sea (בים סוף being the equivalent of בסופה in the text).

ואת הנחלים ארנון AND THE VALLEYS AT ARNON — Just as they relate the miracles at the Red Sea, so there should be related, too, the miracles at the valleys of Arnon, for here, also, great miracles were wrought (Midrash Tanchuma, Chukat 20). And what were those miracles? (the reply is given in the next passage).

Rashi — M. Rosenbaum & A. M. Silbermann

ואשר הנחלים THE DISCHARGE IN THE VALLEYS — The Targum translation of ,שפך “pouring forth”, is אשר. Consequently these words signify “the pouring forth in the valleys”, for at that place there was poured forth the blood of the Amorites who had concealed themselves there. As the mountains were high and the valley deep and narrow, and the mountains were so close to one another, that a man could stand upon the mountain on one side and speak to his fellow on the other mountain, and the road passed through the valley, the Amorites said: When the Israelites are about to enter the land by passing through the valley we will come out of the mountain caves above them and will kill them by arrows and stone missiles. Now those caves were in the mountains on the Moabite side, and on the mountain that was on the Amorite side there were, opposite those caves, projections like horns and breasts jutting out. When Israel were on the point of passing, the mountain that was located in the land of Israel (that on the Amorite side which afterwards came into the possession of the Israelites) was set in tremor as a handmaid that goes forth to receive her mistress, and moved nearer to the mountain of Moab, and these breast-like projections penetrated into the caves and killed them (the Amorites who were hidden in them). And this is the meaning of אשר נטה לשבת ער which inclineth towards the dwelling (location) of Ar (the capital Moab) — which means that the mountain inclined from its place and approached close to the mountain on the Moabite side and affixed itself to it: and this, too, is the meaning of ונשען לגבול מואב, and leaneth towards the boundary of Moab (Midrash Tanchuma, Chukat 20; cf. Berakhot 54b).

Rashi — M. Rosenbaum & A. M. Silbermann

ומשם בארה AND FROM THENCE TO THE WELL — from there the flow of blood ran to the well. How? The Holy One, blessed be He, said: Who will inform my children of those miracles? — The proverb says: If you have given bread to a child let its mother know (i.e., since the mother has, to an extent, benefitted by this, and the child cannot tell her, you should do so) (Shabbat 10b). After they (the Israelites) had passed by, the mountains returned to their original positions, and the well that followed the Israelites flowed down into the valley and brought up from there the blood and the arms and other limbs of those who had been thus killed, and carried them around the camp, so that Israel saw them, and they sang a song of triumph, as follows (Midrash Tanchuma, Chukat 20):

Rashi — M. Rosenbaum & A. M. Silbermann

עלי באר COME UP, WELL from the valley and bring up what you have to bring up! — Whence do we know that it was the well that announced to them these miracles as it is stated above? Because it is said: ומשם בארה “and from there to the well”. For you cannot say that it means: “from that place was (they got) the well”, because was it indeed from there that they got it? Had it not been with them from the beginning of the forty years’ wanderings? But it means that from there it flowed down to the Israelites to proclaim the miracles! Then again, also, the paragraph beginning with the words: אז ישיר … השירה הזאת were spoken at the end of the forty years whilst the well was given them at the beginning of the forty, and what reason then can there be to write it as late as here. But the subject of the song has to be explained in connection with what precedes it (that it was a summons to the well to bring up the bodies of the slain) (Midrash Tanchuma, Chukat 20).

Rashi — M. Rosenbaum & A. M. Silbermann

באר חפרוה THE WELL, [PRINCES] DIGGED IT means: This is the well which the princes, Moses and Aaron, digged (cf. Targum Jonathan on).

במשענתם means WITH THE STAFF.

וממדבר מתנה AND FROM THE WILDERNESS was it given them [as a מתנה, a gift].

Rashi — M. Rosenbaum & A. M. Silbermann

וממתנה נחליאל — Understand this as the Targum does: And after it had been given them, it descended into the valley.

Rashi — M. Rosenbaum & A. M. Silbermann

ומבמות הגיא אשר בשדי מואב AND FROM THE HEIGHTS (it descended finally) INTO THE VALLEY THAT IS IN THE FIELD OF MOAB, for there Moses died, and there the well finally ceased to flow. Another explanation is: כרוה נדיבי עם THE NOBLES OF THE PEOPLE HOLLOWED IT — each prince of the tribes when they encamped took his staff and drew a line on the ground from the well to his banner and encampment, and the waters of the well ran by way of that mark and came before the camping place of each tribe (Midrash Tanchuma, Chukat 21).

במחקק THROUGH THE LAWGIVER — by command of Moses who is called the מחוקק, the Lawgiver, as it is said, (Deuteronomy 33:21) “for there is the portion of the lawgiver (Moses’ grave) concealed”. But why is Moses not expressly mentioned by name in this song? Because he was punished through the well! And since Moses’ name is not mentioned, the name of the Holy One, blessed be He, is also not mentioned. A parable! It may be compared to the case of a king whom his subjects invited to a feast. He said: If my friend will be there, I, too, will be there, but if not, I will not go (Midrash Tanchuma, Chukat 21).

ראש הפסגה — Understand this as the Targum has it: to the top of the height.

פסגה denotes “high”, just as (Psalms 48:14) פסגו ארמנותיה, which means “make high its palaces”.

ונשקפה AND IT LOOKS — this height looks towards the place whose name is ישימון, which word describes the wilderness because that is waste (שמם with which the word ישימון may be linguistically associated). Another explanation is: ונשקפה AND IT LOOKS — the well looks על פני ישימון towards the front of ישימון, the wilderness, for it was hid (emptied) itself in the sea of Tiberias, and anyone who stood by the wilderness may look and see a kind of sieve in the sea, and that was the well!. Thus did R. Tanchuma (Midrash Tanchuma, Chukat 21) expound this passage.

Rashi — M. Rosenbaum & A. M. Silbermann

וישלח ישראל מלאכים AND ISRAEL SENT MESSENGERS — But in another passage it attributes this embassy to Moses, as it is said, (Deuteronomy 2:26), “And ‘I’ sent messengers from the wilderness of Kedemoth [to Sihon king of Heshbon]”! And so, too, it states, (Numbers 20:14), “And Moses sent messengers to the king of Edom”; whilst in the story of Jephtha, it says, (Judges 11:17) “And Israel sent messengers to the king of Edom, etc.”. Each of these pairs of verses is necessary one to the other (i.e., they supplement each other): one keeps back information and the other discloses it, (more lit., one locks up and the other opens) — you may gather from them that Moses is Israel and Israel is Moses, thus telling you that the prince of any generation is the equal of the whole generation, for the prince is the whole (Midrash Tanchuma, Chukat 23).

Rashi — M. Rosenbaum & A. M. Silbermann

אעברה בארצך LET ME PASS THROUGH THY LAND — Although they had not been bidden to open the negotiations with them by an offer of peace yet they first sought peace of them (cf. Midrash Tanchuma, Chukat 22).

Rashi — M. Rosenbaum & A. M. Silbermann

לא נתן סיחון וגו׳ AND SIHON WOULD NOT SUFFER [ISRAEL TO PASS THROUGH HIS BOUNDARY] — For all the Canaanite kings paid him tribute, because he protected them that no hostile forces should pass through his land against them. As soon as Israel said to him, “Let me pass through they land”, he answered them: “The whole purpose of my dwelling here is to protect them against you, and yet you speak thus!” (Midrash Tanchuma, Chukat 23).

ויצא לקראת ישראל AND HE WENT OUT AGAINST ISRAEL — Even if Heshbon had been full of people as puny as gnats, no human being could have captured it, and if Sihon had been (resided) in a weak village no human being could have overcome him. How much the more was he invincible whilst he dwelt in Heshbon. Therefore the Holy One, blessed be He, said: Why should I trouble My children to all this extent, to besiege each city? He therefore put it into the hearts of all the men of war to go forth from the cities, and they assembled all of them in one spot, and there they fell in battle; from there Israel proceeded to the cities and there were none to resist them, for there were only women and children there (Midrash Tanchuma, Chukat 23).

Rashi — M. Rosenbaum & A. M. Silbermann

כי עז FOR [THE BOUNDARY OF THE CHILDREN OF AMMON] WAS STRONG — And what constituted its strength? The warning of the Holy One, blessed be He, who had said to them (the Israelites), (Deuteronomy 2:19), Harass them not, etc.”.

Rashi — M. Rosenbaum & A. M. Silbermann

בנתיה (lit., its daughters) — the villages adjacent to it.

Rashi — M. Rosenbaum & A. M. Silbermann

והוא נלחם AND HE (SIHON) HAD FOUGHT [AGAINST THE FORMER KING OF MOAB] — Why is it necessary that this should be written? Because it is said (Deuteronomy 2:9), “Harass not Moab”, and Heshbon belonged to Moab (and therefore should not have been attacked), it (Scripture) tells us that Sihon had taken it from them, and through him it (Heshbon) became permissible to Israel as an object of attack (Chullin 60b; Gittin 38a).

מידו means FROM HIS POSSESSION (Bava Metzia 56b).

Rashi — M. Rosenbaum & A. M. Silbermann

על כן (more lit., about this) — about this war which Sihon waged against Moab,

יאמרו המשלים THEY THAT SPEAK IN PARABLES SAY — One of these was Balaam of whom it is said, (Numbers 23:7), "And he took up his parable”.

המשלים THEY THAT SPEAK IN PARABLES — The plural המשלים refers to Balaam and his father Beor (see Rashi on Numbers 24:3). They said —

באו חשבון “COME TO HESHBON”, — For Sihon had been unable to capture it, and he went and hired Balaam to curse it, and this is the meaning of what Balak said, (Numbers 22:6) “For I know (by what has already happened) that whomsoever thou blessest is blessed, [and whomsoever thou cursest is cursed]” (Midrash Tanchuma, Chukat 24).

תבנה ותכונן IT WILL BE BUILT UP AND ESTABLISHED, [SIHON’S CITY] — Heshbon will be rebuilt under Sihon’s name to be his city.

Rashi — M. Rosenbaum & A. M. Silbermann

כי אש יצאה מחשבון FOR A FIRE WILL GO FORTH FROM HESHBON after Sihon captures it,

אכלה ער מואב IT WILL CONSUME AR OF MOAB — The name of that province was called Ar in the Hebrew language and Lechayath (see the Targum Onkelos) in the Aramaic language.

ער מואב means AR OF MOAB.

Rashi — M. Rosenbaum & A. M. Silbermann

אוי לך מואב WOE TO THEE, MOAB — [These are not the words of the historian but those of Balaam and Beor, for] they cursed the Moabites (as they had been hired to do) so that they should be delivered into his (Sihon’s) hands (Midrash Tanchuma, Chukat 24).

כמוש CHEMOSH was the name of Moab’s god.

נתן HE HATH GIVEN [HIS SONS] — The subject of the sentence is to be supplied: HE who gave HATH GIVEN HIS SONS i.e. those of Moab,

פלטים — AS FUGITIVES — as men who flee and attempt to escape from the sword, and his daughters into captivity, etc.

Rashi — M. Rosenbaum & A. M. Silbermann

ונירם means their sovreignty.

אבד חשבון עד דיבן means: the sovreignty and the subjugation which Moab had over Heshbon is destroyed from thence. Similar also is the meaning of עד דיבן because the Targum of סר “it hath departed” is עד, so that this phrase means to say, sovreignty hath departed from Dibon. The word ניר denotes the sovreignty and yoke which result from a person’s rulership, as, (1 Kings 11:36) “that David Thy servant may always have dominion (ניר) before Me”.

ונשים WE HAVE LAID WASTE — The ש has a Dagesh, for the word denotes waste (שמם). Thus say they who speak in parables: ונשים אותם עד נפח which signifies we have laid them waste as far as Nophah.

Rashi — M. Rosenbaum & A. M. Silbermann

וישלח משה לרגל את יעזר AND MOSES SENT TO SPY OUT JAAZER — The spies captured it (as the text goes on to state, “and they captured it”). They said: We will not do as the former spies, for we have confidence in the power of Moses’ prayer to be able to fight against it (Midrash Tanchuma, Chukat 24).

Rashi — M. Rosenbaum & A. M. Silbermann

אל תירא אתו FEAR HIM NOT — God said this concerning Og but not about Sihon (cf v. 23), because Moses feared to wage battle, perhaps the merit of Abraham with whom Og had been associated would stand up (i.e., be an advocate) for him, as it is said, (Genesis 14:13) “And the one who escaped came [and told it to Abraham]” — this was Og who had escaped from the Rephaim whom Chedoladmar and his allies had smitten in Ashoreth Karnaim (Genesis 14:5), as it is said, (Deuteronomy 3:11). "For only Og king of Bashan was left of the remnant of the Rephaim" (cf. Midrash Tanchuma, Chukat 25, Niddah 61a).

Rashi — M. Rosenbaum & A. M. Silbermann

ויכו אתו AND THEY SMOTE HIM — Moses slew him, as it is related in Treatise Berakhot, in the chapter beginning הרואה‎ (Berakhot 54b): He tore up a rock covering an area of three Parsang and he hurled it at him.