Addict Torah's Mission: To interrogate Torah deeply so as to create space, connection and safety for people with addictive patterns and behaviors that have led them to a crisis of the spirit to tell and shape their stories for the purpose of healing, growth, and a return to their whole selves.
(And no, we won't give anyone your email address) https://us06web.zoom.us/meeting/register/tZcoce6hqjkuEtOPgkEtNaqrEB92Gi_on18Z
(א) אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־כׇּל־יִשְׂרָאֵ֔ל בְּעֵ֖בֶר הַיַּרְדֵּ֑ן בַּמִּדְבָּ֡ר בָּֽעֲרָבָה֩ מ֨וֹל ס֜וּף בֵּֽין־פָּארָ֧ן וּבֵֽין־תֹּ֛פֶל וְלָבָ֥ן וַחֲצֵרֹ֖ת וְדִ֥י זָהָֽב׃
(1) These are the words that Moses addressed to all Israel on the other side of the Jordan.—Through the wilderness, in the Arabah near Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab,
(1) (Deut. 1:1:) “These are the words that Moses spoke….” Israel said, “Yesterday you said (in Exod. 4:10), ‘I am not a man of words.’ And now you are speaking so much?”
The narrative has come a long distance from the cosmic Genesis 1. Now, for the whole of the last book of the Five Books of Moses, it is a picture of a group of people listening to the speech of a man. No seas split; no angels appear; there are in fact no miracles at all in Deuteronomy. There is rather the retelling of the miracles. The acts of God, of Moses, and of the people now themselves become part of the background, and the foreground belongs to Moses’ words...Deuteronomy is a book of Words. That is its name in Hebrew: dèbãrîm, and that is what it is about. Its first thirty chapters are Moses’ farewell address to his people before his death. It would have taken close to three hours to say it all to them. It contains history, law, and great wisdom. In places, especially near its end, it is beautiful—inspired and inspirational. Moses is eloquent. And that is ironic and instructive when we turn back to Moses’ first meeting with God, at the burning bush. There he tries to escape from the assignment to go speak to the Pharaoh by saying, “I’m not a man of words” (Exod 4:10)! Now he has become a man of words. It is interesting, remarkable, ironic, and inspiring to see Moses’ development through all that has happened in forty years into a man of words. More than any other human in the Bible, Moses grows and changes in the course of his life. One can change: change professions, change values, change lifestyle, change character. One can grow and become stronger and better.
In analyzing and interpreting Moses, one is more likely to reveal things about oneself than about Moses. Moses is so much a Rorschach test because he is so much a regular human being, with weaknesses, a temper, fears, and flaws—with key pieces unrevealed—who comes to be the leader of a nation, a spokesman for God, and the founder of a faith that plays a role in the destiny of humankind. That is Moses as portrayed in the text. The reader’s knowledge, moreover, that Moses is to some degree—to whatever degree—historical behind this portrayal fuels this phenomenon. This real, regular, unique, meek, powerful, audacious figure cries out for understanding and interpretation.
(2) it is eleven days from Horeb to Kadesh-barnea by the Mount Seir route. — (3) It was in the fortieth year, on the first day of the eleventh month, that Moses addressed the Israelites in accordance with the instructions that יהוה had given him for them,
(יז) וַיְהִ֗י בְּשַׁלַּ֣ח פַּרְעֹה֮ אֶת־הָעָם֒ וְלֹא־נָחָ֣ם אֱלֹהִ֗ים דֶּ֚רֶךְ אֶ֣רֶץ פְּלִשְׁתִּ֔ים כִּ֥י קָר֖וֹב ה֑וּא כִּ֣י ׀ אָמַ֣ר אֱלֹהִ֗ים פֶּֽן־יִנָּחֵ֥ם הָעָ֛ם בִּרְאֹתָ֥ם מִלְחָמָ֖ה וְשָׁ֥בוּ מִצְרָֽיְמָה׃ (יח) וַיַּסֵּ֨ב אֱלֹהִ֧ים ׀ אֶת־הָעָ֛ם דֶּ֥רֶךְ הַמִּדְבָּ֖ר יַם־ס֑וּף וַחֲמֻשִׁ֛ים עָל֥וּ בְנֵי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃
(17) Now when Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although it was nearer; for God said, “The people may have a change of heart when they see war, and return to Egypt.” (18) So God led the people round about, by way of the wilderness at the Sea of Reeds. Now the Israelites went up armed out of the land of Egypt.
(כא) וְסָמַ֨ךְ אַהֲרֹ֜ן אֶת־שְׁתֵּ֣י יָדָ֗ו עַ֣ל רֹ֣אשׁ הַשָּׂעִיר֮ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כׇּל־עֲוֺנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כׇּל־פִּשְׁעֵיהֶ֖ם לְכׇל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה׃ (כב) וְנָשָׂ֨א הַשָּׂעִ֥יר עָלָ֛יו אֶת־כׇּל־עֲוֺנֹתָ֖ם אֶל־אֶ֣רֶץ גְּזֵרָ֑ה וְשִׁלַּ֥ח אֶת־הַשָּׂעִ֖יר בַּמִּדְבָּֽר׃
(21) Aaron shall lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat; and it shall be sent off to the wilderness through a designated agent. (22) Thus the goat shall carry on it all their iniquities to an inaccessible region; and the goat shall be set free in the wilderness.
(יט) וַנִּסַּ֣ע מֵחֹרֵ֗ב וַנֵּ֡לֶךְ אֵ֣ת כׇּל־הַמִּדְבָּ֣ר הַגָּדוֹל֩ וְהַנּוֹרָ֨א הַה֜וּא אֲשֶׁ֣ר רְאִיתֶ֗ם דֶּ֚רֶךְ הַ֣ר הָֽאֱמֹרִ֔י כַּאֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹהֵ֖ינוּ אֹתָ֑נוּ וַנָּבֹ֕א עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ׃
(19) We set out from Horeb and traveled the great and terrible wilderness that you saw, along the road to the hill country of the Amorites, as our God יהוה had commanded us. When we reached Kadesh-barnea,
Importantly, this has been a spiritual journey. Indeed, Moshe's final oration should serve as a powerful reminder of that fact...as the nature of the journey changes, it falls to Moshe - the man who once called himself slow of tongue - to speak for himself, to remind B'nei Yisrael of what they have achieved in spiritual growth.
- First...wherever you live, it is probably Egypt; second, that there is a better place, a world more attractive, a promised land;
- and third, that the way to the land is through the wilderness. There is no way to get from here to there except by joining together and marching.
[During the 40 years in the desert] death, moreover, visited the transgressors in such fashion that they were aware it was meant as punishment for their sins. Throughout all the year not one among them died. On the eighth day of the month of Ab, Moses would have a herald proclaim throughout the camp, "Let each prepare his grave." They dug their graves, and spent there the following night, the same night on which, following the counsel of the spies, they had revolted against God and Moses. In the morning a herald would once more appear and cry: "Let the living separate themselves from the dead." Those that were still alive arose, but about fifteen thousand of them remained dead in their graves. After forty years, however, when the herald repeated his customary call the ninth day of Ab, all arose, and there was not a single dead man among them. At first they thought they had made a miscalculation in their observation of the moon, that is was not the ninth day of Ab at all, and that this was the reason why their lives had been spared. Hence they repeated their preparations for death until the fifteenth day of Ab. Then the sight of the full moon convinced them that the ninth day of Ab had gone by, and that their punishment had been done away with. In commemoration of the relief from this punishment, they appointed the fifteenth day of Ab to be a holy day.
But let’s go back to the 8th of Av. Today. The Torah works in funny ways. What is this midrash telling us about tonight, about hayom, this day, right now, is also a day in which our legendary ancestors were in the process of digging their own graves. Time in the Torah works in funny ways, one day it is 3,000 years ago and another day it is hayom, right now, today, the 8th of Av, and there are disasters, and some people are dying, and here we are.
What could we learn if we all dug our graves together once a year, and lay down in them, uncertain as to whether we would live or die that very night? It sounds creepy, and scary, and hard – and, yet, here’s a way to grow. This is the challenge of the desert. The challenge of the wilderness. We all have to face our wilderness, and our graves, of a sort. We all have something. And the question is: what are we going to learn when we are there – and what are we going to do, together, when we get out of this wilderness? The wilderness might be terrible, but it’s also awesome, and, of course, ha-gadol – great. So may first seem like a problem, but really it’s an opportunity for us to change.
The beginning of the Book of Deuteronomy places us at the border of The Land of Promise after a lifetime of journeying. We pause now to look back at the path we have traveled thus far in order to understand its meaning, receive its lessons, and embrace the wisdom and love that we have received through grace and diligent practice...The Torah tells us that by linear calculations our journey should have taken but eleven days. How did it take a lifetime - forty years - to arrive here? Our calculations must rely on a different kind of sense. Our journey through the wilderness has not taken the form of a straight line, but rather a series of breath-taking spirals that drop us again and again at the same point in a cycle, each time at a new level, with an added dimension of awareness.
But the rabbis understood that it is not Hebrew, but the Torah, that sustains us as a nation. Our language, country of residence, culture, and accent have changed numerous times throughout history. But we are still here today. For the Torah has been studied and its mitzvahs observed in all times, lands, and circumstances. Let the language be compromised, but not the message.
And you say, (Exod. 4:10) ‘I am not a man of words.’” At the end of forty years [from] when Israel left Egypt, [Moses] began to elucidate the Torah in seventy languages, as stated (in Deut. 1:5), “he elucidated this Torah.” The mouth that said (in Exod. 4:10), “I am not a man of words,” [then] said (in Deut. 1:1), “These are the words.” The prophet [thus] cries out and says (in Is. 35:6), “Then the lame shall leap like a hart, and the tongue of the dumb shall shout for joy.” Why? (Ibid., cont.:) “Because waters shall break forth in the wilderness and streams in the desert.” It is therefore stated (in Deut. 1:1), “These are the words.”
6 The Lord our God spoke to us at Horeb. Moses only said this in order to start his speech with a joke; God had spoken only to him, not to them all.
There is a danger that the people Israel will grow too comfortable where they are and will be reluctant to move on into the unknown. There are times when our fulfillment as individuals or as a group requires us to leave the familiar and move on towards a goal...The Hebrew for this phrase expresses impatience, indicating that God was eager for Israel to enter the land immediately. The nearly 40-year delay was not God's original intention but the result of Israel's failure to trust and obey God.
(ט) וָאֹמַ֣ר אֲלֵכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר לֹא־אוּכַ֥ל לְבַדִּ֖י שְׂאֵ֥ת אֶתְכֶֽם׃ (י) יְהֹוָ֥ה אֱלֹהֵיכֶ֖ם הִרְבָּ֣ה אֶתְכֶ֑ם וְהִנְּכֶ֣ם הַיּ֔וֹם כְּכוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹֽב׃ (יא) יְהֹוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵכֶ֗ם יֹסֵ֧ף עֲלֵיכֶ֛ם כָּכֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִיבָרֵ֣ךְ אֶתְכֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם׃ (יב) אֵיכָ֥ה אֶשָּׂ֖א לְבַדִּ֑י טׇרְחֲכֶ֥ם וּמַֽשַּׂאֲכֶ֖ם וְרִֽיבְכֶֽם׃ (יג) הָב֣וּ לָ֠כֶ֠ם אֲנָשִׁ֨ים חֲכָמִ֧ים וּנְבֹנִ֛ים וִידֻעִ֖ים לְשִׁבְטֵיכֶ֑ם וַאֲשִׂימֵ֖ם בְּרָאשֵׁיכֶֽם׃ (יד) וַֽתַּעֲנ֖וּ אֹתִ֑י וַתֹּ֣אמְר֔וּ טֽוֹב־הַדָּבָ֥ר אֲשֶׁר־דִּבַּ֖רְתָּ לַעֲשֽׂוֹת׃
(9) Thereupon I said to you, “I cannot bear the burden of you by myself. (10) Your God יהוה has multiplied you until you are today as numerous as the stars in the sky.— (11) May יהוה, the God of your ancestors, increase your numbers a thousandfold, and bless you as promised.— (12) How can I bear unaided the trouble of you, and the burden, and the bickering! (13) Pick from each of your tribes candidates who are wise, discerning, and experienced, and I will appoint them as your heads.” (14) You answered me and said, “What you propose to do is good.”
1:9. I said to you at that time. Moses says, “I said to you at that time,” even though most of the people he is addressing now were not even born yet at the time he is discussing. And Moses will continue to speak this way in this address. He conveys to the people that they are part of history, that they receive the burden and the legacy of their parents and ancestors. And in the course of his speech he will extend this beyond his immediate audience as well. He mixes past, present, and future generations. So in the end it becomes the message for each generation who reads this text.
12. How can I bear unaided. Hebrew: Eikah essa l'vadi. Traditionally in public reading this verse is changed to the plaintive melody for the Book of Lamentations (Eikah). This parashah is always read on the Shabbat before Tisha b'Av, the fast day on which Lamentations is recited.
(טז) וָאֲצַוֶּה֙ אֶת־שֹׁ֣פְטֵיכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר שָׁמֹ֤עַ בֵּין־אֲחֵיכֶם֙ וּשְׁפַטְתֶּ֣ם צֶ֔דֶק בֵּֽין־אִ֥ישׁ וּבֵין־אָחִ֖יו וּבֵ֥ין גֵּרֽוֹ׃ (יז) לֹֽא־תַכִּ֨ירוּ פָנִ֜ים בַּמִּשְׁפָּ֗ט כַּקָּטֹ֤ן כַּגָּדֹל֙ תִּשְׁמָע֔וּן לֹ֤א תָג֙וּרוּ֙ מִפְּנֵי־אִ֔ישׁ כִּ֥י הַמִּשְׁפָּ֖ט לֵאלֹהִ֣ים ה֑וּא וְהַדָּבָר֙ אֲשֶׁ֣ר יִקְשֶׁ֣ה מִכֶּ֔ם תַּקְרִב֥וּן אֵלַ֖י וּשְׁמַעְתִּֽיו׃
(16) I charged your magistrates at that time as follows, “Hear out your fellow Israelites, and decide justly between one party and the other—be it a fellow Israelite or a stranger. (17) You shall not be partial in judgment: hear out low and high alike. Fear neither party, for judgment is God’s. And any matter that is too difficult for you, you shall bring to me and I will hear it.”
(כו) וְלֹ֥א אֲבִיתֶ֖ם לַעֲלֹ֑ת וַתַּמְר֕וּ אֶת־פִּ֥י יְהֹוָ֖ה אֱלֹהֵיכֶֽם׃ (כז) וַתֵּרָגְנ֤וּ בְאׇהֳלֵיכֶם֙ וַתֹּ֣אמְר֔וּ בְּשִׂנְאַ֤ת יְהֹוָה֙ אֹתָ֔נוּ הוֹצִיאָ֖נוּ מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֥ת אֹתָ֛נוּ בְּיַ֥ד הָאֱמֹרִ֖י לְהַשְׁמִידֵֽנוּ׃ (כח) אָנָ֣ה ׀ אֲנַ֣חְנוּ עֹלִ֗ים אַחֵ֩ינוּ֩ הֵמַ֨סּוּ אֶת־לְבָבֵ֜נוּ לֵאמֹ֗ר עַ֣ם גָּד֤וֹל וָרָם֙ מִמֶּ֔נּוּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצוּרֹ֖ת בַּשָּׁמָ֑יִם וְגַם־בְּנֵ֥י עֲנָקִ֖ים רָאִ֥ינוּ שָֽׁם׃
(26) Yet you refused to go up, and flouted the command of your God יהוה. (27) You sulked in your tents and said, “It is out of hatred for us that יהוה brought us out of the land of Egypt, to hand us over to the Amorites to wipe us out. (28) What kind of place are we going to? Our brothers have taken the heart out of us, saying, ‘We saw there a people stronger and taller than we, large cities with walls sky-high, and even Anakites.’”
(ג) בשנאת ה' אותנו - אפשר שהקב"ה שונא את ישראל? והרי כבר נאמר (מלאכי א) אהבתי אתכם אמר ה'! אלא הם שונאים את הקב"ה. משל הדיוט הוא: מה דבלבך על רחמך - מה דבלביה עלך:
(3) "in the L-rd's hatred of us": Is it possible that the Holy One Blessed be He hates Israel? Is it not written (Malachi 1:2) "I have loved you, said the L-rd"? It is, rather, they, who hate the Holy One Blessed be He (as per the folk saying: "As you are disposed to another you think him disposed to you.")
27. The Lord hates us. We often attribute to others our own feelings about the. This Israelites may have been ambivalent in their feelings about God, often resenting the demands that God placed on them, and they assumed that God had equally negative feelings toward them.
But they say, (in Deut. 1:27), “It is because the Lord hated us.” They interpreted the verse and said, “You yourself know that He hates us. Take the case of a king of flesh and blood who has two sons. Now he also has two fields, one with irrigation and one watered by rain. Is it not that the field with irrigation will be given to whichever one the king loves, while the one watered by rain will be given to that one whom he hates? The land of Egypt has irrigation, and we were in its midst, while the land of Canaan has rain. So He brought us out from Egypt to give us the land of Canaan.
To sum up: What Moses did in our sidra was to interpret the historical events recounted in Numbers. He showed the descendants of those who had left Egypt, the sons of those who had forfeited the right to enter the promised land through their own misdoing, that, in the last resort, every individual is responsible for he misdeeds of the group. Each one is obliged to resist evil and do good, and not excuse himself on the ground that he was influenced by his colleague or superior or even leader.
The spiritual challenge of D'varim is to attain an expansive perspective on our lives in order to investigate the imprint of each defeat and each victory. It is then possible to l earn from those experiences and turn them into wisdom for the journey. In rising to this challenge, we first remember our moments of disappointment, shame, loss or hopelessness that we have accumulated on our journey. How do we wear our defeats? Do they weigh us down? Embitter us? Armor us? Shame us? Immobilize us? Or can we be pruned by them? Learn from them? Be humbled and lifted up? Find compassion for others and ourselves through them? Every defeat can be either a destructive force or a fertilizer for growth and heart-wisdom. The spiritual challenge is to mitigate the destructive force of our defeats through self-compassion and to turn that force instead towards ultimate goodness as we build the strength of our character. In rising to the challenge of D'varim, we next turn to our moments of accomplishment, celebration, and fulfillment. How do we wear our victories? Do they make us arrogant? Do they separate us? Make us complacent? Dull? Judgmental? Forgetful of others' suffering? Or can we learn instead to overflow in gratefulness, channeling that overflow into acts of compassion and justice?
35 Not one of these men...shall see the good land that I swore to give to your fathers. Everyone will get what they want. They did not want to see the land, and won't.
Parashat Devarim seeks to avoid another potential pitfall of (superficial, self-serving) election theology. Subtly but powerfully the text makes clear that notwithstanding God’s unique love of Israel, God is still very much involved in the lives of other peoples; God’s election of Israel must not be taken to imply that God has simply written off everyone else... In other words, as Bible scholar Patrick Miller astutely observes, “other communities from the seed of Abraham have been kept by [God’s] providence; other communities have been given place to live by [God].” As if to emphasize and bolster the point, “the same language [n-t-n] is used for [God’s] consignment of territory to Edom, Moab, and Ammon as is used for [God’s] consignment of land to Israel.” The point of all this, Miller concludes, is to insist that “the Lord of Israel has other stories than simply the one with Israel.”
14. generation of warriors Literally, 'people of battle.' Ironically, that name is given to those who quarreled constantly with God and with Moses in the wilderness - not to their children, who will actually conquer the Promised Land. Ultimately, Israel's quarrels with God and with each other prove a greater obstacle than any external foe.
(30) But King Sihon of Heshbon refused to let us pass through, because יהוה had stiffened his will and hardened his heart in order to deliver him into your power—as is now the case.
And in order to tell of his height and strength, since the Rephaim were a people great, and many, and tall as the Anakim, it states that his bedstead was a bedstead of iron, no bedstead of wood being able to support him as it does other people.
With regard to the rock that Og, King of Bashan, sought to throw upon Israel, there is no biblical reference, but rather a tradition was transmitted. The Gemara relates that Og said: How large is the camp of Israel? It is three parasangs. I will go and uproot a mountain three parasangs long and I will hurl it upon them and kill them. He went, uprooted a mountain three parasangs long, and brought it on his head. And The Holy One, Blessed be He, brought grasshoppers upon it and they pierced the peak of the mountain and it fell on his neck. Og wanted to remove it from his head; his teeth were extended to one side of his head and to the other and he was unable to remove it. And that is what is written: “You break the teeth of the wicked” (Psalms 3:8). And this is in accordance with the homiletic interpretation of Rabbi Shimon Ben Lakish, as Rabbi Shimon Ben Lakish said: What is the meaning of that which is written: “You break the teeth of the wicked”? Do not read it as: You break [shibarta], but rather as: You lengthened [shirbavta]. The story concludes: How tall was Moses? He was ten cubits tall. He took an axe ten cubits long, jumped up ten cubits, and struck Og in the ankle and killed him.
Remember ‘Anakim’? That was our third world for ‘giants,’ along with Rephaim and Nephilim. And the spies make this connection explicit: All the people we saw there are men of great size. We saw the Nephilim there – the Anakim come from the Nephilim – and we looked like grasshoppers to ourselves, and so we were in their eyes. (Num. 13:32-33) So the Anakim come from the Nephilim. These giants come from those mysterious giants back in Genesis, just as Og was descended from those same angelic beings. It seems that all the giants in the Torah are related. But the strangest thing about this verse isn’t how the Anakim looked. It is the last phrase, about how the spies looked. For the spies don’t just say that “we looked like grasshoppers to them.” They say, “we looked like grasshoppers to ourselves … and so we were in their eyes.” The fruit, the cities, the people – everything and everyone looked overwhelmingly big to the Israelites – because in their own self-perception, they were so small. The Anakites may indeed have been people of great stature, but God certainly doesn’t think they are unbeatable. To the spies, however, they are simply giants. More, even – they are the legendary Nephilim, the kind of giants that possess supernatural powers, the kind of giants that take the daughters of men. But then, when you feel like a tiny insect, every person you come across is a giant. The persistence of Og in our collective story, then, is a testament to our persistent feeling of smallness. Giants haunt us because we fundamentally do not believe that we are big enough, or strong enough, to survive. That is why, in the crazy story of Og and the mountain, God sends ants to save the day – as if to say, even the smallest creatures on earth have the power to defeat a giant. And that is why, perhaps, Moses is then suddenly 15 feet tall. At first he was afraid of Og, just as the spies were afraid of their giants. But when one arrives at a place of confidence in one’s own stature in the world, then one walks tall like everyone else.
(כא) וְאֶת־יְהוֹשׁ֣וּעַ צִוֵּ֔יתִי בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר עֵינֶ֣יךָ הָרֹאֹ֗ת אֵת֩ כׇּל־אֲשֶׁ֨ר עָשָׂ֜ה יְהֹוָ֤ה אֱלֹהֵיכֶם֙ לִשְׁנֵי֙ הַמְּלָכִ֣ים הָאֵ֔לֶּה כֵּֽן־יַעֲשֶׂ֤ה יְהֹוָה֙ לְכׇל־הַמַּמְלָכ֔וֹת אֲשֶׁ֥ר אַתָּ֖ה עֹבֵ֥ר שָֽׁמָּה׃ (כב) לֹ֖א תִּֽירָא֑וּם כִּ֚י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם ה֖וּא הַנִּלְחָ֥ם לָכֶֽם׃ {ס}
(21) I also charged Joshua at that time, saying, “You have seen with your own eyes all that your God יהוה has done to these two kings; so shall יהוה do to all the kingdoms into which you shall cross over. (22) Do not fear them, for it is your God יהוה who will battle for you.”