וַיְבִאֵ֖נוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וַיִּתֶּן־לָ֙נוּ֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃
At dinala Niya kami sa lugar na ito, at ibinigay Niya sa amin ang lupaing ito, isang lupaing dinadaluyan ng gatas at pulot.
Ramban
AND IT SHALL BE WHEN THE ETERNAL SHALL BRING THEE INTO THE LAND OF THE CANAANITE, AND THE HITTITE, AND THE AMORITE, AND THE HIVITE, AND THE JEBUSITE. “Although it enumerates here only five peoples, all of the seven nations369The five nations mentioned here and the Perizzite and the Girgashite. See Ramban above, 3:8. are implied. They are all included in [the generic term] Canaanite although there was one of the races which had no name other than that of Canaanite.”370Thus under the name Canaanite, one may understand either that particularly so-called nation or any of the other six nations who, besides bearing the generic name Canaanite, were also known as Hivites, etc. In the verse before us, the Canaanite thus refers to the particular nation and to the two other nations, i.e., the Perizzite and the Girgashite, which are not specifically mentioned here, since they are included in the generic name Canaanite. Thus the language of Rashi.
It is true that they are all included in [the generic term] Canaanite, for they were all his sons.371Genesis 10:15-16. Therefore when Scripture says, And it shall be when the Eternal shall bring thee into the land of the Canaanite, it alludes to all of the seven nations, and thus everywhere does Scripture make use of the term, “the land of Canaan.” But here, [according to Rashi’s interpretation], there is no reason why Scripture should mention most of them and yet leave some of them included in the term Canaanite!
In the opinion of our Rabbis,372In the Sifre mentioned further on in the text. the land of these five nations mentioned here was a land flowing with milk and honey, but not so the land of the remaining two nations [omitted here]. Therefore He gladdened them only with this land [of the five nations]. Thus the Rabbis taught in the Sifre with respect to first-fruits:373Sifre, Ki Thavo, 300. “And He hath given us this land, a land flowing with milk and honey.374Deuteronomy 26:9. Just as the land flowing with milk and honey mentioned elsewhere, [i.e., in the verse before us], refers to the land of the five nations, so also the land flowing with milk and honey mentioned here [in the case of the first-fruits] means the land of the five nations. Rabbi Yosei says that first-fruits are not brought from beyond the Jordan since it is not a land flowing with milk and honey.” Thus the land of the two nations, [the Perizzite and the Girgashite], were excluded from the law of first-fruits because theirs is not a land flowing with milk and honey, and for the same reason, Rabbi Yosei also excluded the land beyond the Jordan, which belonged to the Amorite.375Numbers 32:33. And the Amorite mentioned here [among the five nations whose land was flowing with milk and honey], is the Amorite who lived in the Land of Israel proper. A text similar [to the one in the Sifre] is found in the Mechilta on this chapter.
It is further taught in the Sifre:376Sifre, Shoftim, 164. “And they, [i.e., all the tribe of Levi], shall have no inheritance377Deuteronomy 18:2. — this refers to the inheritance of the five nations; Among their brethren — this refers to the inheritance of the two nations.” The Rabbis [of the Sifre] thus separated these five nations as different, because theirs was the main land which He promised them, for that was the land flowing with milk and honey. And Rashi, in the section of Shoftim V’shotrim, experienced difficulty in explaining this Beraitha.378Upon quoting the text of the Sifre — though with a different version — Rashi comments there: “I do not, however, know for certain what the Sifre means.” Rashi then proceeds to suggest his interpretation, and then mentions still another version of the text of the Sifre in question. The intent of Ramban’s words here that Rashi experienced difficulty in explaining this text in Deuteronomy 18:2 is thus clear. (See Note 209 above on the meaning of the word Beraitha.)
Now according to this opinion [that only the land of the five nations mentioned here was flowing with milk and honey], Scripture stated above, [And I am come down to deliver them… and to bring them up] unto a good and large Land, unto a Land flowing with milk and honey,379Above, 3:8. [and then proceeds to mention the five nations listed here as well as the Perizzite]. However, it does not add the Perizzite there on account of its land flowing with milk and honey, but because it was part of the good and large Land.
These are the six nations mentioned everywhere,380See further, 23:23 and 34:11. for the Girgashite, [the seventh nation], emigrated of his own accord, and is not mentioned in the Torah except in the verse: And He shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations.381Deuteronomy 7:1. This is why He said many nations, [i.e., because all seven are mentioned]. And it is also written: But thou shalt surely destroy them: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite,382Ibid., 20:17. but He did not mention the Girgashite, thus alluding to the fact that he would not war against the Israelites but instead would emigrate of his own accord.
It is true that they are all included in [the generic term] Canaanite, for they were all his sons.371Genesis 10:15-16. Therefore when Scripture says, And it shall be when the Eternal shall bring thee into the land of the Canaanite, it alludes to all of the seven nations, and thus everywhere does Scripture make use of the term, “the land of Canaan.” But here, [according to Rashi’s interpretation], there is no reason why Scripture should mention most of them and yet leave some of them included in the term Canaanite!
In the opinion of our Rabbis,372In the Sifre mentioned further on in the text. the land of these five nations mentioned here was a land flowing with milk and honey, but not so the land of the remaining two nations [omitted here]. Therefore He gladdened them only with this land [of the five nations]. Thus the Rabbis taught in the Sifre with respect to first-fruits:373Sifre, Ki Thavo, 300. “And He hath given us this land, a land flowing with milk and honey.374Deuteronomy 26:9. Just as the land flowing with milk and honey mentioned elsewhere, [i.e., in the verse before us], refers to the land of the five nations, so also the land flowing with milk and honey mentioned here [in the case of the first-fruits] means the land of the five nations. Rabbi Yosei says that first-fruits are not brought from beyond the Jordan since it is not a land flowing with milk and honey.” Thus the land of the two nations, [the Perizzite and the Girgashite], were excluded from the law of first-fruits because theirs is not a land flowing with milk and honey, and for the same reason, Rabbi Yosei also excluded the land beyond the Jordan, which belonged to the Amorite.375Numbers 32:33. And the Amorite mentioned here [among the five nations whose land was flowing with milk and honey], is the Amorite who lived in the Land of Israel proper. A text similar [to the one in the Sifre] is found in the Mechilta on this chapter.
It is further taught in the Sifre:376Sifre, Shoftim, 164. “And they, [i.e., all the tribe of Levi], shall have no inheritance377Deuteronomy 18:2. — this refers to the inheritance of the five nations; Among their brethren — this refers to the inheritance of the two nations.” The Rabbis [of the Sifre] thus separated these five nations as different, because theirs was the main land which He promised them, for that was the land flowing with milk and honey. And Rashi, in the section of Shoftim V’shotrim, experienced difficulty in explaining this Beraitha.378Upon quoting the text of the Sifre — though with a different version — Rashi comments there: “I do not, however, know for certain what the Sifre means.” Rashi then proceeds to suggest his interpretation, and then mentions still another version of the text of the Sifre in question. The intent of Ramban’s words here that Rashi experienced difficulty in explaining this text in Deuteronomy 18:2 is thus clear. (See Note 209 above on the meaning of the word Beraitha.)
Now according to this opinion [that only the land of the five nations mentioned here was flowing with milk and honey], Scripture stated above, [And I am come down to deliver them… and to bring them up] unto a good and large Land, unto a Land flowing with milk and honey,379Above, 3:8. [and then proceeds to mention the five nations listed here as well as the Perizzite]. However, it does not add the Perizzite there on account of its land flowing with milk and honey, but because it was part of the good and large Land.
These are the six nations mentioned everywhere,380See further, 23:23 and 34:11. for the Girgashite, [the seventh nation], emigrated of his own accord, and is not mentioned in the Torah except in the verse: And He shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations.381Deuteronomy 7:1. This is why He said many nations, [i.e., because all seven are mentioned]. And it is also written: But thou shalt surely destroy them: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite,382Ibid., 20:17. but He did not mention the Girgashite, thus alluding to the fact that he would not war against the Israelites but instead would emigrate of his own accord.
Rashi
אל ארץ הכנעני וגו׳ TO THE LAND OF THE CANAANITE — And although it enumerates here only the five peoples, all the seven nations are implied (Mekhilta) for all are included in the generic term Canaanite, although there was one of the races of Canaan which had no other name than that of Canaanite (whilst the other races had, beside the generic name Canaanite, some special designation as Hittite etc.: hence under the term Canaanite one may understand either the one race bearing this name or any of the other races. Here, therefore, the introductory word הכנעני alludes to the particular tribe so called and to the two others included in this generic term, or it may allude to three tribes included in the generic term. In either case we get the “seven peoples of Canaan”).
Rashi
נשבע לאבתיך WHICH HE SWORE UNTO THY FATHERS — In the case of Abraham it says, (Genesis 15:18) “On that day the Lord made a covenant with Abram [saying, To thy seed I will give this land]”; in the case of Isaac it says, (Genesis 26:3) “Sojourn in this land … [for to thee and to thy seed I will give all these countries]”; and in the case of Jacob it says, (Genesis 28:13) “the land wheron thou liest [to thee will I give it and to thy seed]” (Mekhilta).
Rashi
זבת חלב ודבש FLOWING WITH MILK AND HONEY — milk flows from the goats and honey flows from the dates and from the figs.
Rashi
את העבודה הזאת THIS SERVICE — that of the Paschal offering. But has it not already been said above, (Exodus 12:25) “And it shall come to pass when ye be come into the land … [that ye shall keep this service]”? Why then does it repeat it again? On account of a new matter that is introduced here; viz., in the former chapter it says, (v. 26) “And it shall come to pass when your children shall say unto you, What mean ye by this service?” and there Scripture is speaking about a wicked son who excludes himself from the Israelite community (by saying ye, as though he does not wish to participate in the service), whilst here it states, (v. 8) “And thou shalt tell thy son”, referring to a son who does not know how to enquire, and Scripture teaches you that you yourself must open up the conversation with Agadic explanations which attract the heart (cf. Mekhilta; Shabbat 87a).