Frequently Asked Questions
Q: What does Deuteronomy 3:7 mean when it says 'we took for a prey to ourselves'?
A: The verse refers to the spoils of war that the Israelites were permitted to take after conquering the cities of Sichon and Og (as described earlier in Deuteronomy). According to Rashi and other commentators, this was a special allowance from Hashem in these battles, as spoils were not always permitted in other wars. The phrase 'for a prey to ourselves' means they were allowed to keep these spoils as personal property.
Q: Why were the Israelites allowed to take spoils in this battle but not others?
A: The Ramban explains that these particular wars against Sichon and Og were considered 'milchemet reshut' (optional wars) rather than obligatory wars like those against the Canaanite nations. In obligatory wars (like conquering Canaan), all spoils were to be destroyed or dedicated to Hashem (as with Jericho), but in these battles, Hashem permitted them to keep the spoils as personal property.
Q: What lesson can we learn from Deuteronomy 3:7 about war and spoils?
A: The verse teaches that in Jewish law, not all wars have the same rules. The Talmud (Sotah 44b) discusses how different types of wars (obligatory vs. optional) have different halachic requirements. This shows that even in warfare, the Torah provides ethical guidelines about what may be taken and under what circumstances, emphasizing that conquest isn't about personal greed but fulfilling Hashem's will.
Q: How does Deuteronomy 3:7 relate to Jewish laws about wartime ethics?
A: This verse is part of the foundation for the Jewish laws of war (found in Rambam's Mishneh Torah, Hilchot Melachim). It demonstrates that taking spoils isn't automatic - it depends on the type of war and Hashem's specific instructions. The Torah's careful rules about spoils teach that even in victory, Jews must act with restraint and follow divine commandments.
Q: What does 'cattle and spoil of the cities' refer to in this verse?
A: Rashi explains that 'cattle' refers to the livestock of the conquered nations, while 'spoil of the cities' includes all other valuable movable property found in those cities (clothing, vessels, etc.). The Midrash (Devarim Rabbah) notes that these spoils later helped sustain the Israelites during their subsequent battles and travels.
Context in the Torah
The verse (Devarim 2:35) appears in Moshe's recounting of Bnei Yisrael's battles with Sichon, king of Cheshbon. After Hashem granted them victory, they took the spoils of war, including cattle and the plunder of the cities.
Rashi's Commentary
Rashi (Devarim 2:35) explains that the phrase "בַּזּוֹנוּ לָנוּ" ("we took for a prey to ourselves") emphasizes that Bnei Yisrael were permitted to keep these spoils for personal use, unlike the spoils of war in other battles (e.g., Yericho), where certain items were designated for cherem (devotion to Hashem). This distinction highlights that different wars had different halachic parameters regarding spoils.
Halachic Implications (Rambam)
Rambam (Hilchot Melachim 8:1-2) discusses the laws of war spoils, differentiating between obligatory wars (milchemet mitzvah) and discretionary wars (milchemet reshut). In this case, the war against Sichon was a milchemet mitzvah, yet the spoils were permitted to the soldiers, indicating a unique halachic ruling for this specific conflict.
Midrashic Insight
The Midrash (Devarim Rabbah 2:30) notes that the spoils from Sichon's cities were particularly abundant, reflecting the wealth of the Emorite kings. This material bounty was a sign of Hashem's kindness, providing Bnei Yisrael with resources as they prepared to enter Eretz Yisrael.
Moral Lesson (Kli Yakar)
The Kli Yakar (Devarim 2:35) suggests that the phrasing "לָנוּ" ("to ourselves") teaches that the spoils were taken with gratitude, acknowledging that the victory and its benefits came from Hashem. This contrasts with arrogance or a sense of entitlement, reinforcing the principle that material gains in war must be viewed as divine gifts.