A dramatic shift takes place in the global standing of the Israelites as they transition from a wandering population sustained by ancient miracles into a formidable military force [ביאור שטיינזלץ]. Earlier, they had peacefully bypassed the borders of Edom, Moab, and Ammon without engaging in combat. This avoidance led the Canaanite nations to mistakenly conclude that the Israelites were weak and faint-hearted. Therefore, securing a decisive victory over mighty kings like Sihon and Og was essential to shatter the illusion of vulnerability. This military success cast a heavy dread over the inhabitants of the land, ultimately paving the way for the future conquest of the seven Canaanite nations [מלבי״ם, חזקוני]. Even though Moses knew in advance that Sihon would reject a diplomatic approach, he still initiated a call for peace. This was done to prevent any desecration of God's name, ensuring that the surrounding nations could not accuse the Israelites of unprovoked aggression, much like how God previously dealt with Pharaoh [כלי יקר].
The resulting terror was meant to be so intense that it would be clearly visible on the faces of the surrounding peoples [ביאור יש״ר]. However, this psychological impact manifested in two distinct ways. A visceral, immediate panic gripped the nearby nations who believed an Israelite attack was imminent. In contrast, distant nations who knew they were not in immediate danger of conquest experienced a profound, overwhelming awe at the sheer magnitude of Israelite power [העמק דבר]. A deep anxiety and trembling [אוהב גר, ביאור שטיינזלץ] would seize even those who only heard rumors of the Israelites from afar, without ever seeing them in person [ביאור יש״ר].
One might wonder why a global terror was promised when Moses only fought two kings on the eastern side of the Jordan River. This sweeping declaration was actually a long-term promise directed toward the Israelites and Joshua, anticipating the complete conquest of Canaan [רמב״ן, הטור הארוך, בכור שור]. Remarkably, despite this paralyzing fear, the Canaanites still mustered the courage to wage war rather than surrender. This occurred because God intentionally hardened their spirits, ensuring they would fall in battle rather than survive to become slaves [רמב״ן, ביאור יש״ר].
The primary approach among commentators links this worldwide dread to a staggering cosmic miracle: the halting of the sun. To ensure that the fear of the Israelites resonated globally, the sun stood still for Moses on the day of battle, broadcasting the event across the entire world [רש״י, רבנו בחיי, תורה תמימה, צאינה וראינה]. While there is some discussion over whether this occurred during the war against Og [רש״י, דברי דוד] or the battle against Sihon [יריעות שלמה], the magnitude of the event remains undisputed. Pausing the celestial bodies without destroying the universe is an unprecedented wonder. As the sun moves, it continuously sings praises to God; thus, to halt its orbit, it was simply commanded to be silent, which naturally stopped its motion [רבנו בחיי, צאינה וראינה].
This cosmic intervention carried profound spiritual and moral weight. The Canaanite nations worshipped the sun and the stars, drawing their confidence from these celestial bodies. By stopping the sun, God systematically dismantled the deities of the nations, proving that anyone who places their trust in the heavens will ultimately fall [כלי יקר].
A notable question arises regarding why this extraordinary miracle is only hinted at during the time of Moses, whereas a similar event is detailed extensively later during Joshua's leadership. One perspective suggests that Moses's absolute greatness was already undeniable following the miracles in Egypt, the splitting of the Red Sea, and the giving of the Torah. Therefore, the event required no elaboration, unlike Joshua, who needed a public validation of his new leadership [שפתי כהן]. A deeper, more symbolic approach notes that Moses is traditionally compared to the sun, meaning his command over it was not entirely surprising. Joshua, however, is compared to the moon; for him to control a heavenly body greater than his own symbolic counterpart was an act worthy of immense praise [פני דוד]. Furthermore, while Joshua had to actively pray and plead for the sun to stop, God initiated this wonder for Moses entirely on His own accord, without Moses ever having to ask [משכיל לדוד, דברי דוד].