וְעַל־הַנַּ֣חַל יַעֲלֶ֣ה עַל־שְׂפָת֣וֹ מִזֶּ֣ה ׀ וּמִזֶּ֣ה ׀ כָּל־עֵֽץ־מַ֠אֲכָל לֹא־יִבּ֨וֹל עָלֵ֜הוּ וְלֹֽא־יִתֹּ֣ם פִּרְי֗וֹ לָֽחֳדָשָׁיו֙ יְבַכֵּ֔ר כִּ֣י מֵימָ֔יו מִן־הַמִּקְדָּ֖שׁ הֵ֣מָּה יֽוֹצְאִ֑ים והיו [וְהָיָ֤ה] פִרְיוֹ֙ לְמַֽאֲכָ֔ל וְעָלֵ֖הוּ לִתְרוּפָֽה׃ (ס)
Di tepi sungai itu, di kedua sisi tepiannya, akan tumbuh segala macam pohon yang buahnya dapat dimakan. Daunnya tidak akan layu dan buahnya tidak akan habis; setiap bulan pohon-pohon itu akan menghasilkan buah yang baru masak, sebab airnya mengalir keluar dari Bait Suci. Buahnya akan menjadi makanan, dan daunnya menjadi obat.”
Rabbeinu Bahya
You should realize that there is also a mystical dimension connected to the rebuilding of these towns and renaming them. Whereas our verse, as is customary, is explicit regarding events on terrestrial earth, it also contains allusions pertaining to what occurs in the celestial spheres in which we also have “structures” parallel to those on earth.
We are dealing here with nine names (Attarot, Divon, Yaazer, Nimrah, Cheshbon, Elealeh, Sebam, Nevo and Beon) which correspond to the nine times we find the word ויאמר אלו-הים in the report of the creation in Genesis chapter 1. The tenth (equivalent) of the word ויאמר is not mentioned as it is the word בראשית, and at a time when there was no matter to be addressed yet it would have sounded peculiar to issue instructions to אין, something non-existent. [This is a reference to the statement in Avot 5,1 that the world was created by means of ten directives, the assumption being that each directive was introduced by the word ויאמר. Rashi there comments that the tenth (missing) ויאמר is actually represented by the very word בראשית. Ed.]
Our verse here draws our attention to the nine directives with which the world was created after the initial raw material had come into existence, and divides it into three stages as represented by our mussaph prayer on Rosh Hashanah when we have three separate groups of benedictions called מלכיות, זכרונות, שופרות. The mystical dimension of the Mishnah in Rosh Hashanah 32 describing that three groups of shofar blasts must be blown on that day, is linked to the statement of our sages to read the weekly Torah portion three times. We must appreciate that just as repeating something three times, such as the blowing of the shofar or the reading of the Torah portion, each time deepens our understanding of it, so that even such names as Attarot and Divon which when we read them the first time make no impression upon us are going to give rise to more profound analysis if we repeat them again and again.
Seeing that the entire Torah from Bereshit to Vezot Habracha is a continuous document, indivisible, these names simply must have a significance over and beyond their sound. It is up to us to decipher the deeper meaning. There is no qualitative difference between reading about the leaders of the tribes of Esau, the names of the towns captured from Sichon, or the Ten Commandments. All of the Torah is of equal degree of sanctity. All of it stems from the same source. Its “waters” originate from the Temple (Ezekiel 47,12), and all have been given to us from the same shepherd.
[I believe the reason the author is at such pains to provide a meaning for these place names over and above merely giving us this information is that he wants to pre-empt anyone asking why the Torah did not simply write that these two tribes claimed lands in Gilead and Yaazer especially suitable for grazing without giving us a list of these names which we should read for the next several thousand years every week when these places had even be renamed. How would we know where these locations are if we did not know their original names? On the other hand, if the names listed are the original names why would we have to remember all these sites of idolatry? Ed.]
The meanings of the words עטרות ודיבון, etc. are as follows: the location עטרות, is spelled in the verse it occurs next, (34) without the letter ו, i.e. it is an allusion to עטרת, a crown. The word דיבון refers to the river which originates in Gan Eden which never ceases to flow. The word is written with the conjunctive letter ו at the beginning, although all the other locations mentioned have not been linked by the letter ו. The numerical value of the word ודיבון is 72, an allusion to the 72-lettered name of G’d. A never ceasing river reminds us of Psalms 78,20: הכה צור ויזובו מים, “He struck the rock and waters flowed.” The name of the place יעזר is a reference to the emanation הוד of which we know from Psalms 145,5 הדר כבוד הודך. The emanation הוד is the “lowest” on the left side of the diagram of emanations, a side representative of the negative spiritual influences of Satan. Because of this, man, i.e. Israel is in need of divine assistance to overcome its influence. The location described by the name נמרה symbolises the emanation נצח, the one opposite הוד on the right side of the diagram we referred to. The word may be perceived as an acrostic of the line ימין ה' רוממה In Psalms 118,16. The two emanations הוד, נצח are perceived as the two “thighs,” supports of the universe, in the diagram of the emanations which I referred to. We have an allusion to this in Psalms 16,11 נעימות בימינך נצח. The location described as חשבון is an allusion to our patriarch Yaakov, of whom it is written in Psalms 16,11: ישראל אשר בו אתפאר, a reference to the tetragram, i.e. the word חשבון has a numerical value of שם כ'ו, ‘the name equal to 26” [numerical value of י-ה-ו-ה]. The location described as אלעלה is an allusion to the patriarch Yitzchak who has been described variously as עולה תמימה, “an unblemished burnt-offering.” We could therefore read the word אלעלה as עלה לאל by slightly re-arranging the sequence of the letters. Since the Torah wanted to hint at his outstanding characteristic גבורה, a manifestation of the attribute of Justice, (the last letter ה in the tetragram), the name אלעלה concludes with the letter ה in the list of these nine locations. This becomes clearer when you compare the name in verse 37 as אלעלא with the letter א at the end instead of the letter ה. We have another instance where Yitzchak’s outstanding characteristic is alluded to by a change in the spelling of his name in Psalms 105,9 where the letter צ in יצחק is replaced by the letter ש, an allusion to the fact that he is a “great fire.”
The location described as שבם is a reference to Avraham; it may be understood as an acrostic of אברהם סבא, “grandfather Avraham, i.e. the originator of Judaism.” The location described as נבו alludes to the emanation בינה, whereas the location described as בעון is an allusion to the emanation חכמה. When you reverse the sequence of the letters in that word you get נובע. We find this word connected to wisdom, חכמה in Proverbs 18,4 נחל נבע מקור חכמה, “the source of wisdom is a flowing stream.” The word is also connected to מעון, מעונה (when the letters are reversed) “regions in the upper celestial heavens, origin of wisdom.” This is why this place is referred to as מעון in verse 38, i.e. ואת בעל מעון. At any rate, I believe we have demonstrated that the names of these locations all relate to important concepts although at first glance they may appear as irrelevant.
We are dealing here with nine names (Attarot, Divon, Yaazer, Nimrah, Cheshbon, Elealeh, Sebam, Nevo and Beon) which correspond to the nine times we find the word ויאמר אלו-הים in the report of the creation in Genesis chapter 1. The tenth (equivalent) of the word ויאמר is not mentioned as it is the word בראשית, and at a time when there was no matter to be addressed yet it would have sounded peculiar to issue instructions to אין, something non-existent. [This is a reference to the statement in Avot 5,1 that the world was created by means of ten directives, the assumption being that each directive was introduced by the word ויאמר. Rashi there comments that the tenth (missing) ויאמר is actually represented by the very word בראשית. Ed.]
Our verse here draws our attention to the nine directives with which the world was created after the initial raw material had come into existence, and divides it into three stages as represented by our mussaph prayer on Rosh Hashanah when we have three separate groups of benedictions called מלכיות, זכרונות, שופרות. The mystical dimension of the Mishnah in Rosh Hashanah 32 describing that three groups of shofar blasts must be blown on that day, is linked to the statement of our sages to read the weekly Torah portion three times. We must appreciate that just as repeating something three times, such as the blowing of the shofar or the reading of the Torah portion, each time deepens our understanding of it, so that even such names as Attarot and Divon which when we read them the first time make no impression upon us are going to give rise to more profound analysis if we repeat them again and again.
Seeing that the entire Torah from Bereshit to Vezot Habracha is a continuous document, indivisible, these names simply must have a significance over and beyond their sound. It is up to us to decipher the deeper meaning. There is no qualitative difference between reading about the leaders of the tribes of Esau, the names of the towns captured from Sichon, or the Ten Commandments. All of the Torah is of equal degree of sanctity. All of it stems from the same source. Its “waters” originate from the Temple (Ezekiel 47,12), and all have been given to us from the same shepherd.
[I believe the reason the author is at such pains to provide a meaning for these place names over and above merely giving us this information is that he wants to pre-empt anyone asking why the Torah did not simply write that these two tribes claimed lands in Gilead and Yaazer especially suitable for grazing without giving us a list of these names which we should read for the next several thousand years every week when these places had even be renamed. How would we know where these locations are if we did not know their original names? On the other hand, if the names listed are the original names why would we have to remember all these sites of idolatry? Ed.]
The meanings of the words עטרות ודיבון, etc. are as follows: the location עטרות, is spelled in the verse it occurs next, (34) without the letter ו, i.e. it is an allusion to עטרת, a crown. The word דיבון refers to the river which originates in Gan Eden which never ceases to flow. The word is written with the conjunctive letter ו at the beginning, although all the other locations mentioned have not been linked by the letter ו. The numerical value of the word ודיבון is 72, an allusion to the 72-lettered name of G’d. A never ceasing river reminds us of Psalms 78,20: הכה צור ויזובו מים, “He struck the rock and waters flowed.” The name of the place יעזר is a reference to the emanation הוד of which we know from Psalms 145,5 הדר כבוד הודך. The emanation הוד is the “lowest” on the left side of the diagram of emanations, a side representative of the negative spiritual influences of Satan. Because of this, man, i.e. Israel is in need of divine assistance to overcome its influence. The location described by the name נמרה symbolises the emanation נצח, the one opposite הוד on the right side of the diagram we referred to. The word may be perceived as an acrostic of the line ימין ה' רוממה In Psalms 118,16. The two emanations הוד, נצח are perceived as the two “thighs,” supports of the universe, in the diagram of the emanations which I referred to. We have an allusion to this in Psalms 16,11 נעימות בימינך נצח. The location described as חשבון is an allusion to our patriarch Yaakov, of whom it is written in Psalms 16,11: ישראל אשר בו אתפאר, a reference to the tetragram, i.e. the word חשבון has a numerical value of שם כ'ו, ‘the name equal to 26” [numerical value of י-ה-ו-ה]. The location described as אלעלה is an allusion to the patriarch Yitzchak who has been described variously as עולה תמימה, “an unblemished burnt-offering.” We could therefore read the word אלעלה as עלה לאל by slightly re-arranging the sequence of the letters. Since the Torah wanted to hint at his outstanding characteristic גבורה, a manifestation of the attribute of Justice, (the last letter ה in the tetragram), the name אלעלה concludes with the letter ה in the list of these nine locations. This becomes clearer when you compare the name in verse 37 as אלעלא with the letter א at the end instead of the letter ה. We have another instance where Yitzchak’s outstanding characteristic is alluded to by a change in the spelling of his name in Psalms 105,9 where the letter צ in יצחק is replaced by the letter ש, an allusion to the fact that he is a “great fire.”
The location described as שבם is a reference to Avraham; it may be understood as an acrostic of אברהם סבא, “grandfather Avraham, i.e. the originator of Judaism.” The location described as נבו alludes to the emanation בינה, whereas the location described as בעון is an allusion to the emanation חכמה. When you reverse the sequence of the letters in that word you get נובע. We find this word connected to wisdom, חכמה in Proverbs 18,4 נחל נבע מקור חכמה, “the source of wisdom is a flowing stream.” The word is also connected to מעון, מעונה (when the letters are reversed) “regions in the upper celestial heavens, origin of wisdom.” This is why this place is referred to as מעון in verse 38, i.e. ואת בעל מעון. At any rate, I believe we have demonstrated that the names of these locations all relate to important concepts although at first glance they may appear as irrelevant.
Radak
His leaf also shall not wither: – for the leaf withers from dryness, but in the case of this (that is planted) over the streams of water – its leaf does not wither. And (the phrase) in its season, which he has mentioned already, is to be supplied here, as if he said: its leaf shall not wither in its season; and this is the hot season when the children of men need its shade. Notice that the children of men who are crossing backwards and forwards find in it (a source of) refreshment, and rest beneath it for the shade of its leaves, and drink from the water under it, and eat of its fruit, for in the rainy season the leaves fall from most of the trees. Or it may be (taken) hyperbolically; for even in the rainy season its leaf does not fall, as is the case with some trees, from the nature of the large amount of sap in them. And as it says, “its leaf shall not wither nor fail” (Ezek. 47:12); it says also, “And the fruit thereof shall be for meat, and the leaf thereof for healing” (ibid.), so from the good man the children of men get his fruit and his instruction, and it is from him they learn his Law (religion) and his good works. Whose leaf also shall not wither, for they will take refuge in the shadow of his good ways. Our teachers have expounded (Babli, Abodah Zarah 19b) bringeth forth in its season (as meaning) that he teaches when he has attained the right to teach and not before his time; but when he has attained his time he does not hold back from the office. And the interpretation of in its season (is) in the time for learning, learning, and in the time for work, work. And further our teachers of blessed memory have interpreted (ibid. with a slight change) whose leaf also shall not wither (as meaning) that even the conversation of the wise must be studied, as though to say that even from their ordinary conversation a man can learn instruction (in the affairs of) the world and (proper) human conduct (in intercourse) one with another.
Ibn Ezra
And whatever it produces thrives (וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ - ve-khol asher ya'aseh yatzliach): This refers back to the person (ha-adam) who is compared to the tree. And some say (v'yesh omrim): That the phrase "whatever it produces thrives" refers back to the tree itself – meaning that if a branch (sa'if) is taken from it and planted, it will thrive. And others have said (v'acherim amru): That it refers back to "its foliage" (alehu), similar to (Ezekiel 47:12) "and its foliage shall be for healing" [li-trufah - implying the leaf itself produces a successful outcome]. And according to my opinion (u-lefi da'ati): The meaning of "its fruit" (piryo) is the wise soul (ha-neshamah ha-chakhamah) that will be filled with God's Torah, enabling it to recognize its Creator and His deeds which endure forever. It [the soul] will cleave to its supernal world upon separation from its body, like ripened fruit on a tree that separates from it and no longer needs it – for the tree existed for the sake of the fruit.