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Deuteronomy 2:31 - Divine command: conquer Sihon's land

Deuteronomy 2:31 - דברים 2:31

Hebrew Text

וַיֹּאמֶר יְהוָה אֵלַי רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ אֶת־סִיחֹן וְאֶת־אַרְצוֹ הָחֵל רָשׁ לָרֶשֶׁת אֶת־אַרְצוֹ׃

English Translation

And the Lord said to me, Behold, I have begun to give Siĥon and his land before thee: begin to possess, that thou mayst inherit his land.

Transliteration

Vayomer Adonai elai re'e hecheloti tet lefanicha et-Sichon ve'et-artzo hachel rash lareshet et-artzo.

Hebrew Leining Text

וַיֹּ֤אמֶר יְהֹוָה֙ אֵלַ֔י רְאֵ֗ה הַֽחִלֹּ֙תִי֙ תֵּ֣ת לְפָנֶ֔יךָ אֶת־סִיחֹ֖ן וְאֶת־אַרְצ֑וֹ הָחֵ֣ל רָ֔שׁ לָרֶ֖שֶׁת אֶת־אַרְצֽוֹ׃
וַיֹּ֤אמֶר יְהֹוָה֙ אֵלַ֔י רְאֵ֗ה הַֽחִלֹּ֙תִי֙ תֵּ֣ת לְפָנֶ֔יךָ אֶת־סִיחֹ֖ן וְאֶת־אַרְצ֑וֹ הָחֵ֣ל רָ֔שׁ לָרֶ֖שֶׁת אֶת־אַרְצֽוֹ׃

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Parasha Commentary

Context and Overview

The verse (Devarim 2:31) appears in Moshe's recounting of Bnei Yisrael's journey toward Eretz Yisrael, specifically regarding their encounter with Sichon, king of the Emori. Hashem assures Moshe that He has already begun delivering Sichon and his land into Israel's hands, instructing them to initiate conquest.

Rashi's Explanation

Rashi (Devarim 2:31) emphasizes the phrase "הַחִלֹּתִי תֵּת" ("I have begun to give"), explaining that Hashem had already softened Sichon's heart and the hearts of his people, instilling fear in them. This divine intervention made their defeat inevitable, as stated in Yehoshua 2:9-11, where Rachav describes how terror of Bnei Yisrael had seized the inhabitants of the land.

Rambam's Perspective

Rambam (Hilchot Melachim 5:1) derives from this verse a halachic principle: before engaging in battle, Bnei Yisrael were required to first offer terms of peace (דְּרִישַׁת שָׁלוֹם). However, regarding Sichon, no peace offering was made because Hashem had already decreed their defeat, as implied by "I have begun to give." This reflects a unique circumstance where divine will overrides the usual protocol.

Midrashic Insight

The Midrash (Devarim Rabbah 2:26) connects this verse to the broader theme of divine assistance in conquering Eretz Yisrael. The term "הָחֵל רָשׁ" ("begin to possess") teaches that human effort (הַשְׁתַּדְּלוּת) is necessary even when divine promise exists. Just as Bnei Yisrael had to actively engage in battle, so too must one combine faith in Hashem with practical action in all endeavors.

Ibn Ezra's Linguistic Analysis

Ibn Ezra notes the doubling of the root ר.שׁ. in "רָשׁ לָרֶשֶׁת", highlighting the immediacy of the command. The repetition underscores that the conquest was not only permitted but obligatory—a first step in fulfilling the broader inheritance of Eretz Yisrael.

Halachic Implications

  • Mitzvah of Conquest: The Sifri (Devarim 26) cites this verse as a source for the mitzvah to conquer Eretz Yisrael, framing it as both a national and individual obligation.
  • Divine-Human Partnership: The Kli Yakar (Devarim 2:31) explains that "I have begun" signifies Hashem's role, while "begin to possess" requires human action, illustrating the partnership in fulfilling divine promises.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does the verse 'begin to possess, that you may inherit his land' mean?
A: This verse (Deuteronomy 2:31) teaches that while Hashem promises to give the land of Sichon to the Israelites, they must take the first step by initiating the conquest. As Rashi explains, this shows that divine assistance follows human effort—we must 'begin' (הָחֵל) to act, and then Hashem will help us succeed.
Q: Why did Hashem command Israel to conquer Sichon's land?
A: The Midrash explains that Sichon and his nation were wicked and the land was part of the territory promised to Abraham's descendants. Ramban adds that this was the first step in inheriting the Land of Israel, showing that Hashem fights for His people when they follow His commandments.
Q: What lesson can we learn from 'begin to possess' in our lives today?
A: The Talmud (Megillah 6b) derives from here that 'one who comes to purify himself is assisted from Heaven.' This teaches that when we take the first step in mitzvot or self-improvement, Hashem helps us complete the task. Just as Israel had to begin the battle, we must initiate our spiritual efforts.
Q: Why does the verse say 'I have begun to give' instead of simply 'I will give'?
A: Rashi explains this phrasing shows that the conquest would be a gradual process—Hashem gives opportunities step by step as Israel demonstrates readiness. The Sforno adds that this teaches divine gifts often come progressively as we show ourselves worthy through our actions.
Q: How does this verse relate to the Jewish concept of free will?
A: The Rambam (Hilchot Teshuvah 5:1) uses this principle to demonstrate how divine providence works: Hashem determines the outcome ('I have begun to give'), but human beings must exercise free will to act ('begin to possess'). This balance appears throughout Torah—we must choose to do our part while trusting in Hashem's plan.