Encounters with Esav, Moav, and Ammon in Bemidbar and Devarim/0/en

Encounters with Esav, Moav, and Ammon in Bemidbar and Devarim

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Introduction

Sefer Devarim's accounts of events from the forty years in the Wilderness are usually briefer than the originals. When it comes to the retelling of the nation's traversing of the lands of Edom, Moav and Ammon, however, the opposite is true.  Sefer Bemidbar (Chapter 20-21) mentions the encounters with the various nations only in passing, while Moshe elaborates on them for an entire chapter (Devarim 2). Why was this such an important topic that it merited so much press space in Moshe's closing speech, while it is almost totally ignored earlier? What message did Moshe wish to relay through the many details he added?

Content Parallels

Both Bemidbar and Devarim recount the travels taken by Israel through the lands on the eastern side of the Jordan, highlighting which lands they crossed through or around, and which they attacked. We are told that Israel journeyed from Kadesh, by way of the Red Sea, around Mt. Seir, and from there to the wilderness of Moav and Wadi Zered.  Regarding the land of Esav, both accounts discuss the desire to pass through the land peacefully while buying food and water.  Beyond these points, however, there is not much overlap.

Points of Contrast

Differences between the accounts include:

• Nations mentioned – While Bemidbar mentions only the lands of Esav and Moav, Devarim also speaks of Ammon. In addition, where Bemidbar refers to Esav as Edom, and its leader as "the king of Edom", Devarim speaks of Seir and makes no mention of a king.
• Esav's aggression – In Bemidbar, the nation's request to pass through the land of Edom is turned down and the king even acts in a hostile fashion, advancing towards the Israelite camp with his army.  In Devarim, in contrast, the people are told that Seir "will fear you" and the request to traverse the land and buy food and water appears to be accepted.¹
• "אַל תִּתְגָּרוּ בָם" – Only in Devarim are we informed that Israel was forbidden to attack each of these countries and to inherit their lands.
• Present from Hashem – In Moshe's speech, he emphasizes how the lands of each of the three nations were given to them as an inheritance by Hashem.²  This is absent in Bemidbar.
• Conquering giants - In Devarim, Moshe speaks at length about the initial conquests of Seir, Moav, and Ammon, detailing how Hashem had rid each land of their previous inhabitants: the Chorim, Eimim, and Zamzumim.  Each of these groups is described as  "עַם גָּדוֹל וְרַב וָרָם כָּעֲנָקִים". Significantly, these apparent tangents actually comprise the bulk of Moshe's description, suggesting that these points are somehow crucial to Moshe's message. No parallel can be found in Bemidbar.
• Moav's Fear – Devarim omits mention of Moav's fear of the Israelites and their attempt to have Bilaam curse the nation.

Comparison Table

The following table highlights the similarities and differences between the two accounts::

EN/HEע/E

	במדבר	דברים
עשו	(כ:יד) וַיִּשְׁלַח מֹשֶׁה מַלְאָכִים מִקָּדֵשׁ אֶל מֶלֶךְ אֱדוֹם כֹּה אָמַר אָחִיךָ יִשְׂרָאֵל אַתָּה יָדַעְתָּ אֵת כׇּל הַתְּלָאָה אֲשֶׁר מְצָאָתְנוּ. (טו) וַיֵּרְדוּ אֲבֹתֵינוּ מִצְרַיְמָה וַנֵּשֶׁב בְּמִצְרַיִם יָמִים רַבִּים וַיָּרֵעוּ לָנוּ מִצְרַיִם וְלַאֲבֹתֵינוּ. (טז) וַנִּצְעַק אֶל י"י וַיִּשְׁמַע קֹלֵנוּ וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם וְהִנֵּה אֲנַחְנוּ בְקָדֵשׁ עִיר קְצֵה גְבוּלֶךָ. (יז) נַעְבְּרָה נָּא בְאַרְצֶךָ לֹא נַעֲבֹר בְּשָׂדֶה וּבְכֶרֶם וְלֹא נִשְׁתֶּה מֵי בְאֵר דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ לֹא נִטֶּה יָמִין וּשְׂמֹאול עַד אֲשֶׁר נַעֲבֹר גְּבֻלֶךָ. (יח) וַיֹּאמֶר אֵלָיו אֱדוֹם לֹא תַעֲבֹר בִּי פֶּן בַּחֶרֶב אֵצֵא לִקְרָאתֶךָ. (יט) וַיֹּאמְרוּ אֵלָיו בְּנֵי יִשְׂרָאֵל בַּמְסִלָּה נַעֲלֶה וְאִם מֵימֶיךָ נִשְׁתֶּה אֲנִי וּמִקְנַי וְנָתַתִּי מִכְרָם רַק אֵין דָּבָר בְּרַגְלַי אֶעֱבֹרָה. (כ) וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה. (כא) וַיְמָאֵן אֱדוֹם נְתֹן אֶת יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֵּט יִשְׂרָאֵל מֵעָלָיו. (כא:ד) וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם סוּף לִסְבֹב אֶת אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ.	(א:מו) וַתֵּשְׁבוּ בְקָדֵשׁ יָמִים רַבִּים... (ב:א) וַנֵּפֶן וַנִּסַּע הַמִּדְבָּרָה דֶּרֶךְ יַם סוּף כַּאֲשֶׁר דִּבֶּר י"י אֵלָי וַנָּסׇב אֶת הַר שֵׂעִיר יָמִים רַבִּים. (ב) וַיֹּאמֶר י"י אֵלַי לֵאמֹר. (ג) רַב לָכֶם סֹב אֶת הָהָר הַזֶּה פְּנוּ לָכֶם צָפֹנָה. (ד) וְאֶת הָעָם צַו לֵאמֹר אַתֶּם עֹבְרִים בִּגְבוּל אֲחֵיכֶם בְּנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר וְיִירְאוּ מִכֶּם וְנִשְׁמַרְתֶּם מְאֹד. (ה) אַל תִּתְגָּרוּ בָם כִּי לֹא אֶתֵּן לָכֶם מֵאַרְצָם עַד מִדְרַךְ כַּף רָגֶל כִּי יְרֻשָּׁה לְעֵשָׂו נָתַתִּי אֶת הַר שֵׂעִיר. (ו) אֹכֶל תִּשְׁבְּרוּ מֵאִתָּם בַּכֶּסֶף וַאֲכַלְתֶּם וְגַם מַיִם תִּכְרוּ מֵאִתָּם בַּכֶּסֶף וּשְׁתִיתֶם. (ז) כִּי י"י אֱלֹהֶיךָ בֵּרַכְךָ בְּכֹל מַעֲשֵׂה יָדֶךָ יָדַע לֶכְתְּךָ אֶת הַמִּדְבָּר הַגָּדֹל הַזֶּה זֶה אַרְבָּעִים שָׁנָה י"י אֱלֹהֶיךָ עִמָּךְ לֹא חָסַרְתָּ דָּבָר. (ח) וַנַּעֲבֹר מֵאֵת אַחֵינוּ בְנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר מִדֶּרֶךְ הָעֲרָבָה מֵאֵילַת וּמֵעֶצְיֹן גָּבֶר...
מואב	(כא:יא) וַיִּסְעוּ מֵאֹבֹת וַיַּחֲנוּ בְּעִיֵּי הָעֲבָרִים בַּמִּדְבָּר אֲשֶׁר עַל פְּנֵי מוֹאָב מִמִּזְרַח הַשָּׁמֶשׁ. (יב) מִשָּׁם נָסָעוּ וַיַּחֲנוּ בְּנַחַל זָרֶד. (כב:א) וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּעַרְבוֹת מוֹאָב מֵעֵבֶר לְיַרְדֵּן יְרֵחוֹ. (ב) וַיַּרְא בָּלָק בֶּן צִפּוֹר אֵת כׇּל אֲשֶׁר עָשָׂה יִשְׂרָאֵל לָאֱמֹרִי. (ג) וַיָּגׇר מוֹאָב מִפְּנֵי הָעָם מְאֹד כִּי רַב הוּא וַיָּקׇץ מוֹאָב מִפְּנֵי בְּנֵי יִשְׂרָאֵל...	(ח) ...וַנֵּפֶן וַנַּעֲבֹר דֶּרֶךְ מִדְבַּר מוֹאָב. (ט) וַיֹּאמֶר י"י אֵלַי אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה כִּי לֹא אֶתֵּן לְךָ מֵאַרְצוֹ יְרֻשָּׁה כִּי לִבְנֵי לוֹט נָתַתִּי אֶת עָר יְרֻשָּׁה. (י) הָאֵמִים לְפָנִים יָשְׁבוּ בָהּ עַם גָּדוֹל וְרַב וָרָם כָּעֲנָקִים. (יא) רְפָאִים יֵחָשְׁבוּ אַף הֵם כָּעֲנָקִים וְהַמֹּאָבִים יִקְרְאוּ לָהֶם אֵמִים. (יב) וּבְשֵׂעִיר יָשְׁבוּ הַחֹרִים לְפָנִים וּבְנֵי עֵשָׂו יִירָשׁוּם וַיַּשְׁמִידוּם מִפְּנֵיהֶם וַיֵּשְׁבוּ תַּחְתָּם כַּאֲשֶׁר עָשָׂה יִשְׂרָאֵל לְאֶרֶץ יְרֻשָּׁתוֹ אֲשֶׁר נָתַן י"י לָהֶם. (יג) עַתָּה קֻמוּ וְעִבְרוּ לָכֶם אֶת נַחַל זָרֶד וַנַּעֲבֹר אֶת נַחַל זָרֶד.
עמון	---	(יח) אַתָּה עֹבֵר הַיּוֹם אֶת גְּבוּל מוֹאָב אֶת עָר. (יט) וְקָרַבְתָּ מוּל בְּנֵי עַמּוֹן אַל תְּצֻרֵם וְאַל תִּתְגָּר בָּם כִּי לֹא אֶתֵּן מֵאֶרֶץ בְּנֵי עַמּוֹן לְךָ יְרֻשָּׁה כִּי לִבְנֵי לוֹט נְתַתִּיהָ יְרֻשָּׁה. (כ) אֶרֶץ רְפָאִים תֵּחָשֵׁב אַף הִוא רְפָאִים יָשְׁבוּ בָהּ לְפָנִים וְהָעַמֹּנִים יִקְרְאוּ לָהֶם זַמְזֻמִּים. (כא) עַם גָּדוֹל וְרַב וָרָם כָּעֲנָקִים וַיַּשְׁמִידֵם י"י מִפְּנֵיהֶם וַיִּירָשֻׁם וַיֵּשְׁבוּ תַחְתָּם. (כב) כַּאֲשֶׁר עָשָׂה לִבְנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר אֲשֶׁר הִשְׁמִיד אֶת הַחֹרִי מִפְּנֵיהֶם וַיִּירָשֻׁם וַיֵּשְׁבוּ תַחְתָּם עַד הַיּוֹם הַזֶּה. (כג) וְהָעַוִּים הַיֹּשְׁבִים בַּחֲצֵרִים עַד עַזָּה כַּפְתֹּרִים הַיֹּצְאִים מִכַּפְתֹּר הִשְׁמִידֻם וַיֵּשְׁבוּ תַחְתָּם.

 

Conclusions

The differences between the accounts suggest that Moshe's objective in relaying the details of the nation's travels was distinct from Hashem's goal when discussing them in Bemidbar. Throughout Moshe's speech in Devarim, he attempts to ensure that the people do not repeat the mistakes of the Spies, encouraging them that they will succeed in the Conquest of Canaan. As such, he often recasts and molds his telling of past history so as to best meet this objective. Bemidbar, in contrast, is a more matter of fact history of the people's journey. These factors can account for many of the differences noted above:

• "אַל תִּתְגָּרוּ בָם" – RashbamDevarim 2:4Devarim 2:5,12About R. Shemuel b. Meir explains that Moshe relays the prohibition against battling Seir, Moav, and Ammon to ensure that the nation understood the true reason why they did not  inherit these lands.  Otherwise, they might have mistakenly assumed that the decision not to conquer stemmed from a lack of ability.
• The inheritance of the three nations – RashbamDevarim 2:4Devarim 2:5,12About R. Shemuel b. Meir further explains that Moshe goes on at length about how Hashem gave these three nations their lands to prove to Israel how He has and will do the same (and more) for them.³ The Torah even makes the comparison explicit, "‎‏‎כַּאֲשֶׁר עָשָׂה יִשְׂרָאֵל לְאֶרֶץ יְרֻשָּׁתוֹ אֲשֶׁר נָתַן י"י לָהֶם".‎⁴
• Overcoming the giants –The repeated mention of Hashem's overcoming of giants serves the same purpose.⁵  The Spies lost their courage upon meeting the giants of Chevron, and consequently demoralized the entire nation.  Moshe, therefore, highlights how Hashem has already eradicated giants from others' lands, subtly hinting that the people therefore need not fear the giants of Canaan.
• Edom vs. Seir – As Moshe's words regarding Edom appear not only to differ from but to actually contradict the story in Bemidbar, several commentators suggest that he is talking about a different event altogether.⁶  Moshe might have chosen to mention only the episode with Seir because it was they who feared the Israelites and acted accordingly.   This encouraged the nation that similar reactions might be forthcoming from the Canaanites. On the other hand, Moshe had no desire to remind the nation of their encounter with Edom, an aggressive enemy whom they did not conquer.
• Balak and Bilaam – It is possible that the nation was totally unaware of Balak's attempt to have Bilaam curse them.⁷ If so, Moshe had no reason to share the episode with the nation.

¹ See Devarim 2:28-29, where Moshe asks Sichon to pass through his land and buy food, telling him that Edom had acquiesced to the same request earlier: "אֹכֶל בַּכֶּסֶף תַּשְׁבִּרֵנִי וְאָכַלְתִּי וּמַיִם בַּכֶּסֶף תִּתֶּן לִי וְשָׁתִיתִי רַק אֶעְבְּרָה בְרַגְלָי כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר"

² See the almost identical language in verse 5: "כִּי יְרֻשָּׁה לְעֵשָׂו נָתַתִּי אֶת הַר שֵׂעִיר", verse 9: "כִּי לִבְנֵי לוֹט נָתַתִּי אֶת עָר יְרֻשָּׁה" and verse 19: "כִּי לִבְנֵי לוֹט נְתַתִּיהָ יְרֻשָּׁה".

³ After all, these nations are merely relatives of Israel.

⁴ See Shadal who explains, "שון עבר על דבר שכבר היה מקצתו (כיבוש ארץ סיחון ועוג) ועוד מעט יהיה כלו."

⁵ See verses 10,11 and 21.

⁶ RashbamDevarim 2:4About R. Shemuel b. Meir and Ibn EzraDevarim 2:29About R. Avraham ibn Ezra assert that the verses are speaking of two distinct groups of people, Edom vs. Seir. [Though both groups might have been related to Esav, they were still separate peoples.]  R. D"Z HoffmannDevarim 2:4About R. David Zvi Hoffmann, instead, distinguishes between the groups from a geographic perspective. 

⁷ After all, the episode took place outside of the Israelite camp. In fact, in the entire parashah, no Israelite character plays a role.