Комментарий к Шмот 34:24

אוריש means as the Targum has it אתריך, I will drive out. Similar is (Deuteronomy 2:31) “Begin to drive out (רש)”; and similar is, (Numbers 21:32) “and drove out (ויורש) the Amorites” — all having the sense of expelling.

כי אוריש גוים מפניך, "For I will dispossess nations from your presence, etc." In the event that you would feel empathy with the nations whom you displace, G'd assures us that we would not even see the remnants of these nations, i.e. מפניך, "out of the sight of your face."

Therefore I establish for you. . . [Rashi knows this] because otherwise, why does it say, “For I will drive out”? How does this give a reason [for the preceding]?

V. 24. כי אוריש וגו׳ wird die jährlich dreimal sich wiederholende Tatsache sein die die unmittelbare Beziehung Gottes zu Israel, und den mächtigen, einzig durch Israels Hingebung an Gottes Gesetz erzielten Erfolg in der offenkundigsten Weise vor Augen legen soll. כל זכורך, wie es im vorigen Verse heißt, alles Mann- und Wehrhafte in Israel wird im Mittelpunkte, in Jerusalem, um das Heiligtum des göttlichen Gesetzes versammelt sein und kein lüsterner Feind wird es wagen, das reiche offenliegende Land zu betreten. Israels Land wird nicht durch eine Armee an den Grenzen, sondern durch die Gotteshuldigung vom Mittelpunkte aus geschützt. ולא יחמד: siehe zu Kap. 20, 14.

ולא יחמוד איש את ארצך, “and no-one will covet your land;” the gentiles, even though aware that the Israelites who make the pilgrimages to Jerusalem three times a year leave their land exposed to invaders, will reason that if they had been unable to hold on to their own lands when G–d gave it to them as an inheritance, how much less will they be able to recapture it at a time when these people are preoccupied with fulfilling the commandment of the G–d Who had given it to them!”

כי אוריש גוים מפניך והרחבתי את גבולך, “When I will drive out nations on your account and expand your boundaries;” seeing that the season when you make the pilgrimages is one in which G-d is especially well disposed toward you, I shall expand your boundaries beyond what I had promised Avraham. The reference is to the lands of Sichon and Og which are on the East bank of the Jordan and had not been included in G-d’s original promise. There had been a fear that seeing these lands had not been promised to Avraham, the survivors of these lands would attempt to reclaim it. G-d reassures the people that their temporary absence during pilgrimages to the Temple would not be exploited by their neighbours.[I do not understand this a) as these lands were conquered before the Israelites had made a single pilgrimage in the West bank to the Temple, and they were still eating manna, not having had what to harvest. b) Moreover, at the covenant between the pieces in Genesis 15,18 G-d had promised that the north eastern borders of these lands would be at the river Euphrates, far from the boundaries of the lands of Sichon and Og, even. Ed.]

והרחבתי את גבלך [I WILL DRIVE OUT THE NATIONS BEFORE THEE] AND ENLARGE THY BOUNDARIES — and consequently you may be far from the Chosen House (the Temple) and you will then not be able to appear before Me continually; therefore I appoint for you these three seasons.

והרחבתי את גבולך, "and I will expand your borders, etc." This may be understood in accordance with Gittin 57 which claims that the boundaries of the land of Israel will expand in direct proportion to the Jewish population in the country. The sages base this on Jeremiah 3,19 where the land of Israel is described as ארץ צבי, as comparable to the deer. The skin of the deer is exceptionally elastic.