After a prolonged encampment at Mount Sinai, the time arrives for the Israelites to break camp and advance toward the conquest of their homeland. God issues an immediate, practical command to inherit the land [רמב״ן], signaling an end to any further delays in the desert [מלבי״ם]. The departure begins with a physical shift. While encamped, the Israelites pitched their tents facing Mount Horeb out of deep reverence. To begin their march, they must physically turn away from the mountain [ביאור יש"ר]. Beyond the physical movement, this shift carries a spiritual demand to turn away from all wrongful deeds [קיצור בעל הטורים]. The journey is designed entirely for their benefit and enjoyment [ביאור יש"ר], echoing the ancient call made to Abraham to go forth toward his destiny [אבן עזרא].
The planned route directs the nation through Arad and Hormah [רש"י, גור אריה], with the initial target being the mountainous stronghold of the Amorites. Although the Amorites are just one of the Canaanite nations, they are highlighted as the representatives of the entire land because they are the strongest and the first the Israelites are slated to encounter [רש"ר הירש, אדרת אליהו]. From a strategic standpoint, launching an invasion through steep, mountainous terrain contradicts natural military logic. However, because the conquest is destined to be achieved through God's miraculous intervention, standard military tactics are entirely unnecessary [העמק דבר].
The divine directive then outlines expansive borders, encompassing the neighboring territories of Ammon, Moab, and Mount Seir [רש"י, רבנו בחיי]. This raises a distinct challenge, as God later explicitly forbids the Israelites from waging war against these specific nations. The primary approach among commentators is that the original divine plan was to grant the Israelites the lands of ten nations, fulfilling the ancient covenant made with Abraham. Under this original vision, the territories of Ammon, Moab, and Edom were included. However, following the tragic sin of the spies, the immediate inheritance was reduced to seven nations, postponing the conquest of the remaining territories to the distant future [שפתי חכמים, רש"ר הירש, אדרת אליהו, ברכת אשר]. Alternatively, the instruction simply implies that the Israelites are meant to travel directly through these lands on their way to the Amorite mountains, without needing to take a longer, evasive route around them [מלבי״ם].
As the borders are detailed, a rich topographical diversity is laid out, ensuring that each tribe will receive an inheritance with varied landscapes. This variety is essential, as the flavor and quality of agricultural produce change and improve depending on the specific region [תורה תמימה]. The territory includes the wooded plains of the Jordan Valley and the Dead Sea area [רש"י, רש"ר הירש], the central mountain range known as the King's Mountain [רש"י], the western slopes and southern lowlands [רש"י, רש"ר הירש], the deep southern regions [רש"ר הירש], and the western coastal cities like Ashkelon, Gaza, and Caesarea [רש"י, רבנו בחיי].
Reaching the northern frontiers, the boundary includes the Lebanon mountain range [רש"ר הירש]. Beyond the physical geography, the mention of Lebanon serves as a spiritual hint toward the future obligations to appoint a king and construct the Temple. The Temple is symbolically called Lebanon because it whitens and atones for the sins of the people [צפנת פענח, אדרת אליהו]. Finally, the northeastern border extends to the Euphrates, which is described as a great river. Geographically, the Euphrates is actually the smallest and last of the four rivers of Eden. It earns the title of greatness solely because of its proximity to the Land of Israel. Much like a commoner who absorbs the fragrance of an anointed leader standing nearby, or a servant who receives honor simply by attending to a king, the river is elevated and magnified merely by being adjacent to such a significant and holy land.