Quoting Commentary for Isaiah 5:1

AFTER HE HAD SMITTEN SIHON, THE KING OF THE AMORITES, WHO ‘DWELT’ IN HESHBON — for Heshbon was not his, but he conquered it from the king of Moab and he built it to be his royal capital. Similarly, and Og the king of Bashan, who ‘dwelt’ in Ashtaroth, at Edrei³⁹In Verse 4 before us. means that it was previously the land of Rephaim⁴⁰Further, 3:13. [and then it was occupied by the king of the Amorites] as I will explain⁴¹Ibid., 2:10; 3:11. with the help of G-d. And because Scripture states, who dwelt in Ashtaroth, at Edrei,³⁹In Verse 4 before us. it indicates that Ashtaroth is the name of a place in which Edrei is located [as will be explained further]. The text of the Sifre is as follows:⁴²Sifre, Devarim 3. “‘B’ashtaroth’ — it was as hard as ashtaroth. ‘B’edrei’ — this was the seat of the government [i.e., the royal city].” Rashi wrote: “Ashtaroth — is an expression denoting rocks and hardness. Ashtaroth is Ashteroth-karnaim⁴³Genesis 14:5. This is an expression for “strength” [“the hard rocks of Kamayim”]. where the Rephaim were, as it is said, and they smote the Rephaim in Ashteroth-karnaim.⁴³Genesis 14:5. This is an expression for “strength” [“the hard rocks of Kamayim”]. ‘B’edrei’ — this was the name of the kingdom [indicating that the kingdom of Edrei was located in Ashteroth-karnaim]. And⁴⁴The text from this point on, until the end of the quotation is not found in our texts of Rashi. Part of it is found in Rashi further, 7:13. so it is written, ‘ashteroth’ of thy sheep,⁴⁵Further, 7:13. meaning, as Targum [Onkelos] rendered it [‘the flocks of thy sheep’]. And our Rabbis have said:⁴⁶Chullin 84b. Why is the name ashtaroth given to them [i.e., flocks of sheep]? It is because they ‘enrich’ [from the Hebrew word ashir — rich] their owners and strengthen them like these ashtaroth which are strong rocks.” [This is Rashi’s language].
Now the Rabbi [Rashi] incorporated into the word [ashtaroth] two meanings [strength and riches], but we do not know from what source the Rabbi inferred that ashtaroth is a name for rocks and stones. But it is possible for us to say that ashtaroth is a term for flocks of sheep, from the word ashir (rich) as in the words of the Sages [quoted above: “Why is their name ashtaroth? It is because they enrich their owners”]. Ashteroth-karnaim⁴³Genesis 14:5. This is an expression for “strength” [“the hard rocks of Kamayim”]. was a place of high mountains upon which there were strongholds of stone, these being likened by Scripture to “the horns of cattle,” just as Scripture likens them to “teeth,” as it says upon ‘the crag’ [literally: “the tooth”] of the rock, and the stronghold.⁴⁷Job 39:28. Similarly, upon ‘the horns’ of the altar.⁴⁸Exodus 29:12. So also, ‘b’keren’ ben shamen⁴⁹Isaiah 5:1. These verses illustrate the Scriptural tendency of likening topographical characteristics to parts of animals such as horns and teeth. [literally: “in a fruitful ‘horn'”] which the Targum [Yonathan ben Uziel] renders: “On a high hill, in a fruitful land.” There, [upon these high hills,] the flocks of sheep ascend, the he-goats, the she-goats, and the wild-goats⁵⁰Psalms 104:18: The high mountains are for the wild-goats. and their like; and therefore the place is called Ashteroth-karnaim⁵¹Judges 2:13. [because the flocks which “enrich” their owners (ashtaroth) ascend to the “horns” of the mountain (karnaim)]. So also, and they served Baal and the Ashtaroth⁵¹Judges 2:13. — ‘Ashtaroth’ because the idol was made in the form of a sheep in order to protect them [the flocks of sheep], in accordance with their foolish belief. [This is in line with our explanation of the word ashtaroth as a synonym for sheep.] Now at the foot of the mountain they built a city whose name was Edrei, this being intimated in the verse which states, and Og the king of Bashan came out against us, he and all his people, unto battle at Edrei,⁵²Further, 3:1. This verse clearly indicates that Edrei is the name of a particular locality rather than the name of the entire country, hence it can be said that Og gathered his army there. This proves Ramban’s explanation “that Ashtaroth is the name of a region wherein Edrei is located.” However, it could not be as Rashi explained that Edrei is the name of the kingdom, for if it were the name of an entire country, how could it be said that Og, gathered his army “at Edrei” when it is not the name of a specific, particular place? (Aboab). denoting that he gathered his entire army to the city where the palace of the king and the throne of the kingdom were. And this is the purport of the [following] Midrashic text [which seems to agree with Rashi’s interpretation], wherein the Rabbis, of blessed memory, have stated: “Who dwelt in Ashtaroth, at Edrei. Even if Og himself had not been difficult to defeat but had resided in Ashtaroth, he would have been difficult to defeat, because the city was a difficult one to capture etc.”⁵³“And even if the city had not been difficult to capture, but Og resided in it, it would have been difficult to capture because its king was difficult to defeat. How much more so when the king was difficult to defeat and the city difficult to capture” (Sifre). Therefore they interpreted, Ashtaroth to mean that it was “as hard as Ashtaroth,”⁵⁴In other words, the word Ashtaroth here does not indicate something hard. But because Og’s royal city Edrei was well fortified, the Sifre compares it to Ashteroth-karnaim where the Rephaim lived and from where Og originated. [the phrase from which Rashi, quoted above, deduced that the word ashtaroth is defined as “hard”], as if to say that his residence was like the fortified city of Ashteroth-karnaim⁴³Genesis 14:5. This is an expression for “strength” [“the hard rocks of Kamayim”]. from which he and his family originated; for at that time he was not residing in Ashtaroth, but was residing in the land of the Amorites. And “the place of the government” [mentioned in the Sifre above] means that the city where he lived was Edrei⁵⁵Thus, unlike Rashi who wrote that Edrei was the name of the kingdom, Ramban holds that Edrei was the name of the royal city, and the name of the kingdom was “The Bashan.” but Bashan was the name of the land of his kingdom.

שחת לו לא בניו מומם, "Its corruption caused them no longer to be His fit children due to their blemish." When they become corrupt they cause harm to themselves. They are no longer called the children of the living G'd as our sages have said in Baba Batra 10: "as long as the children of Israel follow the path of G'd they are called "children;" if they stray, they are called "slaves." Moses mentions that if Israel becomes corrupt vis-a-vis G'd they are no longer His children. He adds the word מומם, their blemish, to remind Israel that if it does become blemished the fault is not with G'd but with themselves. Moses had to add this so that one would not conclude that the blemish found in the Israelites must eventually be traced back to G'd Himself, to their origin. G'd had created man, i.e. Israel, ישר, morally upright; we know this from Isaiah 5,1 where G'd describes Himself as "having owned a vineyard on a fruitful hill. He broke the ground, cleared it of stones and planted it with choice vines, etc. etc. Instead it yielded wild grapes." In other words, the corruption, the blemish, developed out of the people not out of their association with G'd. We are told in Sotah 3 that one does not commit a sin until after one's mind has been invaded by a streak of madness. This is the mystical dimension of Deut. 15,21 מום רע, "a severe blemish." The continued presence of this blemish is attributable exclusively to the deeds of man.

THE BELOVED OF THE ETERNAL SHALL DWELL IN SAFETY BY HIM. He called Benjamin the beloved of the Eternal, saying: “Benjamin, who is the beloved of G-d, will dwell in his land in safety relying on G-d and G-d will shelter him always and cause His Divine Presence to rest in his land.” And He dwelleth between his shoulders — this alludes to what the Rabbis have derived from this expression.¹⁹³When making plans for the building of the Sanctuary — which was to be in Benjamin’s territory — David felt that it should be built on the highest elevation of the Land. Then he and Samuel the prophet decided to built it on a lower point, for the verse before us says, and He dwelleth between his shoulders, and the shoulders are lower than the head. (Zebachim 54 b).
By the way of the Truth, [the mystic teachings of the Cabala], the verse states: the Beloved, the Eternal,¹⁹⁴The word yedid (beloved) does not refer to Benjamin, describing him as “the beloved of G-d.” Instead it is a descriptive noun referring to G-d — “G-d, the beloved” — as in the verse, Let me sing of my Beloved (Isaiah 5:1 — Ha’kthav V’hakabalah). will dwell over Benjamin, and this is the assurance to the Benjaminites that they may trust in the Eternal forever, for the Eternal is G-d, an everlasting Rock.¹⁹⁵Isaiah 26:4. And He will shelter and protect Benjamin all the day, and they shall not be ashamed at the time of trouble,¹⁹⁶Psalms 37:19. and between the shoulders of Benjamin He will dwell forever. It is from this verse that Solomon was called Yedidiah [i.e., the beloved of the Eternal], for the Eternal’s sake,¹⁹⁷II Samuel 12:25. and he built His lovely dwelling-place,¹⁹⁸See Psalms 84:2. just as he was called Shlomoh, also meaning to say that his nature was perfect (shleimah) in peace (shalom), and therefore it is spelled with the letter hei [at the end, in order to indicate that he is shleimah — “perfect”]. And the Rabbis said in the Midrash of Rabbi Nechunya ben Hakanah:¹⁹⁹Sefer Habahir, 65. See Vol. I, p. 24, Note 42. “The Holy One, blessed be He, said to him [Solomon]: Since your name is like the name of My Glory I will give you My daughter, for it is written, And the Eternal gave Solomon wisdom etc.²⁰⁰I Kings 5:26. But it did not become manifest [to others]. And where did it become manifest? Further on, [where it is said], for they saw that the wisdom of the Eternal was in him, to do justice,²⁰¹Ibid., 3:28. etc.”
It is correct to interpret that with his three references in this verse to the Divine Presence, Moses alludes to the three Sanctuaries. Of the First Sanctuary he says, He shall dwell in safety by him, similar to what is stated, and the Glory of the Eternal filled the House.²⁰²II Chronicles 7:1. Of the Second Sanctuary he says, He covereth him all the day, since the Divine Presence did not dwell there,²⁰³Yoma 21b. See Vol. III, p. 473, Note 165. but only sheltered and protected it. Or it may be that it [the Divine Presence] literally “hovered” over it, as is mentioned in Pirkei Heichaloth.²⁰⁴Heichaloth Rabboth, 29. See above, Note 149. [The third reference,] and He dwelleth between his shoulders alludes to the days of the Messiah, for at that time they shall call Jerusalem The throne of the Eternal.²⁰⁵Jeremiah 3:17. It is interpreted in the Sifre in this manner.²⁰⁶Sifre, Brachah 352.