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Deuteronomy 2:27 - Peaceful passage promised

Deuteronomy 2:27 - דברים 2:27

Hebrew Text

אֶעְבְּרָה בְאַרְצֶךָ בַּדֶּרֶךְ בַּדֶּרֶךְ אֵלֵךְ לֹא אָסוּר יָמִין וּשְׂמֹאול׃

English Translation

Let me pass through thy land: I will go along by the high way, I will neither turn to the right hand nor to the left.

Transliteration

E'evra ve'artzecha baderech baderech elech lo asur yamin usmol.

Hebrew Leining Text

אֶעְבְּרָ֣ה בְאַרְצֶ֔ךָ בַּדֶּ֥רֶךְ בַּדֶּ֖רֶךְ אֵלֵ֑ךְ לֹ֥א אָס֖וּר יָמִ֥ין וּשְׂמֹֽאול׃
אֶעְבְּרָ֣ה בְאַרְצֶ֔ךָ בַּדֶּ֥רֶךְ בַּדֶּ֖רֶךְ אֵלֵ֑ךְ לֹ֥א אָס֖וּר יָמִ֥ין וּשְׂמֹֽאול׃

🎵 Listen to leining

Parasha Commentary

Context in the Torah

The verse (Devarim 2:27) records Moshe's request to Sichon, king of Cheshbon, for peaceful passage through his land as Bnei Yisrael journeyed toward Eretz Yisrael. This follows Hashem's command (Devarim 2:24) to begin taking possession of the lands east of the Jordan.

Rashi's Explanation

Rashi explains the phrase "בַּדֶּרֶךְ בַּדֶּרֶךְ" (literally "by the way, by the way") as emphasizing that Bnei Yisrael would stay strictly on the main road without deviating. The repetition underscores their commitment to not stray right or left, meaning they would neither take anything from the land nor cause any damage.

Ibn Ezra's Insight

Ibn Ezra notes that this language demonstrates Moshe's peaceful intentions. By specifying they wouldn't turn aside, he assured Sichon that Israel had no hidden agenda to conquer or plunder, but simply wanted safe passage.

Midrashic Interpretation

The Midrash (Devarim Rabbah 1:19) sees this as a model for proper conduct: Just as Bnei Yisrael promised not to deviate from the path physically, so too should one not deviate from the straight path of Torah and mitzvot spiritually.

Halachic Principle

Rambam (Hilchot Melachim 6:1) derives from this verse that before going to war, one must first offer terms of peace. Moshe's approach here becomes the paradigm for how Israel must conduct itself among nations, always seeking peaceful solutions first.

Chassidic Perspective

The Sefat Emet interprets the "not turning right or left" as symbolic of complete dedication to Hashem's will. Just as Bnei Yisrael wouldn't veer from the physical path, we must not be distracted from our spiritual path by worldly matters on either "side."

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sotah 35a
The verse is referenced in the discussion about the Israelites' request to pass through the land of the Amorites, highlighting their peaceful intentions.

Frequently Asked Questions

Q: What does 'I will neither turn to the right hand nor to the left' mean in Deuteronomy 2:27?
A: This phrase means that the Israelites promised to stay strictly on the main road when passing through the land of Edom, without deviating to the right or left. Rashi explains that this was to assure the Edomites that they would not take any of their land or resources, showing respect for their territory.
Q: Why did Moses ask permission to pass through Edom in Deuteronomy 2:27?
A: Moses asked permission out of respect for the Edomites, who were descendants of Esav (Esau), the brother of Yaakov (Jacob). The Torah teaches the importance of peaceful relations and diplomacy, even when dealing with neighboring nations. Rambam (Hilchot Melachim 6:1) emphasizes the value of seeking peace before conflict.
Q: What lesson can we learn from Deuteronomy 2:27 about dealing with others?
A: We learn the importance of honesty, respect, and clear communication when interacting with others. The Israelites set an example by declaring their peaceful intentions upfront and committing to a straightforward path. The Talmud (Pesachim 112b) teaches that one should always strive to avoid causing unnecessary suspicion or conflict.
Q: How does Deuteronomy 2:27 apply to ethical behavior today?
A: This verse teaches us to be transparent in our dealings and to respect boundaries—whether physical, emotional, or spiritual. The Midrash (Sifrei Devarim) highlights that ethical conduct includes honoring agreements and not taking advantage of others, principles that remain timeless in Jewish law and daily life.