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Numbers 21:25 - Israel conquers Emorite lands.

Numbers 21:25 - במדבר 21:25

Hebrew Text

וַיִּקַּח יִשְׂרָאֵל אֵת כָּל־הֶעָרִים הָאֵלֶּה וַיֵּשֶׁב יִשְׂרָאֵל בְּכָל־עָרֵי הָאֱמֹרִי בְּחֶשְׁבּוֹן וּבְכָל־בְּנֹתֶיהָ׃

English Translation

And Yisra᾽el took all these cities: and Yisra᾽el dwelt in all the cities of the Emori, in Ḥeshbon, and in all its hamlets.

Transliteration

Vayikach Yisrael et kol-ha'arim ha'eleh vayeshev Yisrael bechol-arei ha'Emori beCheshbon uvchol-bnoteha.

Hebrew Leining Text

וַיִּקַּח֙ יִשְׂרָאֵ֔ל אֵ֥ת כׇּל־הֶעָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤שֶׁב יִשְׂרָאֵל֙ בְּכׇל־עָרֵ֣י הָֽאֱמֹרִ֔י בְּחֶשְׁבּ֖וֹן וּבְכׇל־בְּנֹתֶֽיהָ׃
וַיִּקַּח֙ יִשְׂרָאֵ֔ל אֵ֥ת כׇּל־הֶעָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤שֶׁב יִשְׂרָאֵל֙ בְּכׇל־עָרֵ֣י הָֽאֱמֹרִ֔י בְּחֶשְׁבּ֖וֹן וּבְכׇל־בְּנֹתֶֽיהָ׃

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Parasha Commentary

Context of the Verse

The verse (Bamidbar 21:25) describes the conquest of the cities of the Emori (Amorites) by Bnei Yisrael under Moshe's leadership. This follows the defeat of Sichon, king of the Emori, who had previously taken these lands from Moav. The conquest of these territories marks a pivotal moment in Bnei Yisrael's journey toward Eretz Yisrael.

Rashi's Explanation

Rashi (Bamidbar 21:25) emphasizes that the phrase "וַיֵּשֶׁב יִשְׂרָאֵל" ("and Yisrael dwelt") indicates that Bnei Yisrael immediately settled in these cities, demonstrating their right to the land as a divine gift. He notes that this was not merely a temporary military occupation but a fulfillment of Hashem's promise to Avraham, Yitzchak, and Yaakov.

Rambam's Perspective

In Hilchot Melachim (Laws of Kings 5:6), Rambam discusses the halachic implications of conquering land in war. He explains that territories captured from non-Jewish nations outside Eretz Yisrael (like those of Sichon and Og) become part of Eretz Yisrael for halachic purposes once conquered by Bnei Yisrael under Moshe's leadership. This underscores the sanctity and permanence of these acquisitions.

Midrashic Insights

  • Bamidbar Rabbah (19:26) highlights that the conquest of Cheshbon and its surrounding cities was a fulfillment of the "mashal" (parable) of the poets in verse 27, symbolizing the downfall of the Emori and the rise of Bnei Yisrael as the rightful inheritors of the land.
  • Sifrei (Devarim 185) connects this event to the broader theme of divine justice, noting that the Emori had sinned by oppressing others, and their defeat was a measure-for-measure consequence.

Halachic Significance

The Gemara (Gittin 38a) discusses whether these territories—referred to as "Ever HaYarden" (Transjordan)—retain the same sanctity as the rest of Eretz Yisrael. While they are considered part of the land promised to Avraham, certain mitzvot (like terumot and maasrot) only apply fully in the original boundaries of Eretz Yisrael west of the Jordan.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does Numbers 21:25 mean when it says Yisrael 'took all these cities'?
A: This verse describes the military victory of the Israelites over the Amorites, led by King Sihon. According to Rashi, this conquest was divinely sanctioned because the Amorites had previously taken this land unlawfully from Moab (see Rashi on Numbers 21:26). The verse emphasizes that Israel properly acquired these cities through battle, as permitted by Torah law regarding wars with the seven Canaanite nations.
Q: Why is the mention of Heshbon significant in this verse?
A: Heshbon was the capital city of Sihon, king of the Amorites (as mentioned in Numbers 21:26). The Talmud (Bava Batra 78a) explains that conquering Heshbon was particularly significant because it represented overcoming the 'calculations' (cheshbon in Hebrew can mean 'calculation') and strategies of the enemy. This victory demonstrated that Israel's success came through divine assistance rather than military might alone.
Q: How does this verse connect to Jewish ownership of land today?
A: Traditional Jewish sources view this conquest as establishing legitimate Jewish claim to these territories. The Rambam (Hilchot Melachim 5:6) cites this and similar conquests as proof that these lands were given to Israel by divine promise. However, Jewish law also teaches that full rights to the land depend on observance of Torah commandments (see Sifrei Devarim 43 on the connection between mitzvot and land possession).
Q: What lesson can we learn from Israel dwelling in the conquered cities?
A: The Midrash (Bamidbar Rabbah 19:25) teaches that settling in these cities demonstrated Israel's trust in Hashem's promise of the land. Unlike the spies who feared settling the land earlier (Numbers 13-14), this generation showed faith by immediately inhabiting the conquered territories. This teaches the importance of acting with confidence when fulfilling divine commandments.
Q: Why does the Torah specify 'all its hamlets' (banoteha)?
A: Rashi explains that 'banoteha' refers to the surrounding villages and dependencies of Heshbon. The Talmud (Eruvin 51b) derives from this wording that when a major city is conquered, all its subsidiary settlements are automatically included. This principle became important in Jewish law regarding the sanctification of cities and their boundaries for various halachic purposes.