Devarim
Book 5: Deuteronomy

VA'ESCHANAN - NOTES ON RASHI COMMENTARY

Chapter 03 - Text Notes

1 {Hebrew Ref} is from the same root as {Hebrew Ref} , "for nothing." (G.A.).

2 When praying for themselves. [See Berachos, 10:b]. However, when the righteous pray for another, they do invoke that person's merit. (Ibid.)

3 Sifrei, 23.

4 Shemos, 33:19.

5 Even if they are undeserving. This taught Moshe to ask for a gift. (S.C.)

6 Rather than {Hebrew Ref} , "I prayed." (S.C.) Our passage teaches that {Hebrew Ref} , used elsewhere with the righteous (Shmuel 1, 1:10) as a general term for prayer, actually refers to a request for a gift. (G.A.)

7 Tanchuma, 3.

8 23.

9 Scripture above (vs. 18, 21) has already stated that the time period was when they had conquered Sichon and Og. Why emphasize here "at that time"? (M).

10 G-d's oath not to allow Moshe to bring the Israelites into the Holy Land. (Bemidbar, 20:12). Moshe thought that, since G-d had permitted him to participate in the conquest and apportionment of the land of Sichon and Og, the oath had been abrogated. He thus prayed for forgiveness of his sin. However, the oath actually applied only to the land west of the river Yardein, as yet unconquered. Thus, the oath remained intact. (G.A. See Rashi to Bemidbar, 27:12.).

11 Sifrei, 23.

12 Ibid. This is derived from "saying." The other occasions: When Moshe prayed for Miriam's recovery (Bemidbar, 12:13), and when he asked that his position of leadership be inherited by his sons (Ibid, 27:15). Sifrei also lists two additional occasions: when Moshe requested that G-d tell him whether or not He would redeem the Israelites (Shemos, 6:12), and when he requested that G-d tell him whether he would overcome the people's complaints against him (Ibid. 17:4). Rashi omits them, as he lists only Moshe's requests during prayer. (G.A.).

13 The {Hebrew Ref} name represents judgement, the {Hebrew Ref} name mercy. (M). {Hebrew Ref} --- Judgement appears first, indicating that G-d is primarily engaged in judgement. This is followed by {Hebrew Ref} --- mercy, illustrating that His judgement is tempered by mercy. (G.A.)

14 See Sifrei, 24.

15 This is derived from {Hebrew Ref} , "You have begun [to show]", rather than simply {Hebrew Ref} , "You have shown." (M.)

16 Shemos, 32:10.

17 Sifrei, 24.

18 Bemidbar, 14:17.

19 This is followed by G-d's forgiveness (there, vs. 19,20.). Here, too, "greatness" refers to G-d's goodness in granting forgiveness. Hence it is relevant to Moshe's prayer for forgiveness of his transgression. (M.)

20 In acceptance of their repentance. This relates to Moshe's prayer. (G.A.)

21 Sifrei, Pinchas, 23.

22 Sifrei, ibid. Here, too, Rashi explains how the text relates to Moshe's prayer. (S.C.)

23 Sifrei, 24. Again, Rashi illustrates how this was incorporated into prayer. (M.)

24 Who dwelt in the Holy Land. (Yehoshua 12:9--24).

25 The patriarch Yaakov feared that his miraculous survival had expended his store of merit, so that he would no longer be worthy of miracles (See Rashi to Bereishis, 32:11), yet Moshe invoked past miraculous victories on his behalf in requesting new ones. Because Moshe had participated in the miraculous first stage of the conquest of the Holy Land. Invoking his participation, he asked that Providence complete the process already begun, by permitting him to join in the conquest of the land west of the Jordan as well. (G.A.)

26 As used here. Elsewhere, however (Bereishis, 12:1), {Hebrew Ref} is translated as "now." (M.)

27 Sifrei, Pinchas, 23.

28 Ibid. Jerusalem is exalted beyond other cities, like a mountain which is elevated above other areas. (G.A.)

29 Sifrei, ibid. The forests rising above the hills of Lebanon represent ultimate sanctity, like the Bais Hamikdosh, more sacred even than Jerusalem. "Levanon" is also interpreted literally as "Whitener" --- the Temple's sanctity purified, or "whitened" those who were tainted by iniquity. (G.A.).

30 Sifrei, ibid. The reflexive usage indicates that the wrath filled Him. (G.A. See above, 1:37.)

31 But not "For your sake" i.e., because you so desired (M.), or because I demeaned you by calling you "rebels" [Bemidbar, 20:10]. Rather, "through your fault" --- because your provocative behavior incited my anger, leading to my sin. (G.A.)

32 Tehilim, 106:32. This supports Rashi's assertion that it was was not for their sake that Moshe was punished, but through their fault --- because of their provocation, which led to his sin. (M., G.A.)

33 Sifrei, ibid.

34 Sotah, 13:b. Otherwise, why stop Moshe from praying? Or, {Hebrew Ref} is interpreted literally, as "You have a Master," alluding to remarks accusing the master of harshness and the disciple of stubborness. (M., G.A. from Sifrei.)

35 In the afterworld --- greater than the goodness of the land. (S.C.)

36 Sifrei, Pinchas, 23.

37 V. 25.

38 This explains how G-d's reply to Moshe was related to his request. (M.)

39 Below, 34:1.

40 Sifrei, ibid.

41 But not regarding the conquest itself --- that is included in "encourage and embolden him." (G.A.).

42 Sifrei, ibid.

43 By telling him "he will cross," as Scripture explains. (M.)

44 This is derived from {Hebrew Ref} , "He will cross...and he will apportion." (S.C.)

45 Yehoshua, 7:5.

46 And said, 'Why have You brought this people across the Yardein to deliver us into the hand of the Emorite, etc.' (Ibid, vs. 7--9).

47 Ibid. v.10.

48 Sifrei, 28.

49 Bemidbar, 25:3.

50 This explains the releverance of the valley facing Beis Peor here. (M.)

51 Below, 4:1. Although directly related to the sinners of Peor in verse 27, as Rashi explains here, "And now Yisroel" appears in a separate chapter. The dissociation from the sinners teaches that everyone is Yisroel must carefully fulfill the statutes and the laws, not only those burdened with the guilt of sin. (G.A.)

52 Sifrei, ibid.

Chapter 04 - Text Notes

53 Instead of four.

54 Instead of four.

55 Instead of four.

56 However, the Rabbinically legislated prohibitions which augment the Biblical restrictions are not considered additions, since they are clearly intended as protective measures to guard against infractions of the Biblical commandments. (G.A.)

57 Sifrei, Re'eh, 55.

58 Whereby the mind preserves the mitzvah forms conceptualized in the Mishnaic teachings. (G.A.) This leads to {Hebrew Ref} , the fulfillment of the mitzvos. (M.)

59 Sifrei, 51.

60 Rashi changes "your wisdom and understanding" to "you will be.. .wise and understanding." The point is not the wisdom and understanding itself in the eyes of the nations, but the status of the Jews as wise men in their eyes. (M.)

61 Not literally {Hebrew Ref} , "righteous," as opposed to {Hebrew Ref} , "wicked." That applies to persons, not statutes. (M.)

62 "Only" moderates the nations' consideration of the Jews as wise and understanding (v. 6). They will consider you wise only if you do not forget. (M.)

63 "Lest you forget the words your eyes witnessed on the day you stood, etc.". But the connection is not with the end of the preceding verse, "You will make them known to your sons --- the day you stood, etc.". The plural usage, '..make "them" known', indicates that you are to make known "the words" mentioned above, not "the day" mentioned below. (G.A.)

64 Which must be taught. The written law, however, is simply put before them, as stated above, (v.8) "...like this entire Torah that I am putting before you today." (G.A.)

65 Raising one's eyes to the heavens innocently, however, does not lead to the error of worshipping them. (S.C.)

66 Rashi summarizes the text, reading "...has made them available to them [the nations]"---to provide them with light. This teaches that the luminaries were created primarily for the nations' use (G.A.), corresponding with the interpretation the Rabbis provided to the Egyptian king Ptolemy. (M., from Megillah, 9:b).

67 Not for the purpose of idolatry, but, as Rashi explains below, without preventive measures to guard against the nations' worship of the heavenly bodies which influence the earth. (M.)

68 Avodah Zarah, 55:a.

69 Tehilim, 36:3.

70 See Above, 3:26.

71 Sifrei, Pinchas 23.

72 {Hebrew Ref} , "any", is always followed by an explanatory word, as in "any form" [v. 16]. (M.)

73 Not, as the superficial reading seems to infer, that He commanded you to make. (S.C.)

74 G-d is not subject to jealousy. He is described as "jealous" to indicate that His actions in meting out punishment may be compared to those of a jealous person (M.)

75 The Temple in Jerusalem was consecrated four hundred and eighty years after the Exodus from Egypt (Melachim 1, 6:a), or four hundred and forty years after the Israelites conquered the Holy Land. Four hundred and ten years later, it was destroyed, and the people were exiled. (S.C., from Rashi to Yechezkel, 7:2.)

76 V. 26.

77 Daniel, 9:14.

78 Sanhedrin, 38:a.

79 But not as witnesses to their trangressions, which did not yet take place. (M.)

80 Why assume that they will definitely serve G-ds? Because the dispersion among the peoples (v.27) as their servants is equivalent to serving their G-ds. (S.C.)

81 Shir Hashirim, 3:4.

82 Meaning "heal him," but rather "let him go." (S.C.)

83 Melachim 2, 4:27.

84 Below, 9:14.

85 Not 'Inquire of the early years.' One cannot converse with years. (M.)

86 Rashi separates our phrase from the preceding one. 'Inquire about the early years that preceded you. etc., on earth; and also, inquire of all the creatures, etc., to the other end.' (M.)

87 This is derived from {Hebrew Ref} , "On earth, till the end of heaven." (Chagigah, 12:a).

88 Derived from "From one end of the heavens to the other end of heaven." (Ibid). 'One end of heaven' refers to its highest point above the earth, 'The other end of heaven' to its lowest point, where it meets the earth. Hence, 'From earth to heaven' and 'From one end to the other end' are two ways of saying the same thing. (M. See G.A.)

89 Moshe said to Pharoah, 'Glorify yourself, etc.' (Shemos, 8:5), i.e., test me by asking for a miracle which you think I cannot perform.

90 Shemos, 4:2. Moshe turned the rod into a snake.

91 Shemos, 14:25.

92 Not 'You showed.' (M.)

93 P'sikta, 20.

94 "And" does not introduce a new idea, but elaborates on the preceding passage, as if it had said "And all this was, etc.". (M.)

95 {Hebrew Ref} , lit. "in His presence," is understood as {Hebrew Ref} , "before Him," See Below, 25:9. (M.)

96 Shemos, 14:19.

97 Mechilta.

98 Accordingly, 'his presence' refers to the presence of the forefathers mentioned above, "He loved your forefathers." (M.)

99 Tehilim, 78:12.

100 The singular, "his," includes the three forefathers, Avraham, Yitzchok, and Yaakov, as if it had said "their" presence.

101 The future tense, when used to describe a past incident, indicates that the incident recurred continuously. [Rashi to Iyov, 1:5]. {Hebrew Ref} , lit. "will set aside," teaches that Moshe was constantly concerned about setting the cities aside, until he finally did so. (Minchas Yehudah).

102 See Rashi to Bemidbar, 35:13. (M.)

103 Makos, 10:a.

104 "Across the Yardein" may refer to the western, Canaanite side, or the eastern, Moabite side. "Where the sun rises" teaches that the reference is to the eastern side. (M.)

105 Generally, {Hebrew Ref} is translated as "east," and the reish is vocalized with a komatz. Here, however, where {Hebrew Ref} is translated as "the rising of", the 'reish' is vocalized with a chataf sheva. (G.A.)

106 Our verse is connected with verse 44. 'This is the Torah that Moshe set before the Bnei Yisroel, the same testimonies that he spoke when he went out of Egypt. (M.)

107 Rashi inserts this phrase as the obvious, but unstated, opening to verse 46. "[He reviewed it and taught it to them] On the side of the Yardein, etc.". (M.)

108 "The side of the Yardein," literally the entire area conquered by the Israelites, refers here only to the plains of Moav, where Moshe taught the people [Bemidbar, 36:13]. (G.A.)

Chapter 05 - Text Notes

109 "Not with our fathers" seems to exclude them. Rashi includes them by interpreting 'Not with our fathers alone, etc.'. (G.A.)

110 G-d, "face to face." (S.C.)

111 4.

112 "Because you were afraid..." does not relate to "saying." Evidently, the sense of the passage flow is 'G-d spoke to you on he mountain (while I stood between Him and you, because you were afraid) saying.' (S.C.)

113 The prohibition against idolatry applies always, not only for the generation of the exodus. (Mechilta to Shemos, 20:3. Cf. Rashi there.) Although prefaced by 'I am...your G-d who took you out of the land of Egypt,' the prohibition is addressed to all generations. (G.A.)

114 Mechilta, Shemos, 20:8. 'Remember the Shabbos day to sanctify it' implies proclaiming the day's sanctity by reciting the kiddush. "Preserve the day of Shabbos" implies refraining from prohibited work. The Kiddush proclamation is meaningless if the day is desecrated through work; and abstention from work is empty of purpose unless given direction by the Kiddush sanctification. Since the two mitzvos are interdependent, they were pronounced simultaneously. (G.A.).

115 "There [at Marah] he set before them statutes and ordinances" (Shemos, 15:25). He gave them...Shabbos, Parah Adumah, and the administration of justice. (Rashi there, from Sanhedrin, 56:b).

116 Shabbos, 87:b. Only Marah is cited here, although they were also commanded to keep the Shabbos at the Desert of Sin, when they were given the Manna (Shemos, 16:23--30). Because "as. ..your G-d commanded you" in our passage is compared with "as...your G-d commanded you" in the mitzvah regarding honoring one's parents (below, v.4). That mitzvah was given at Marah, but not at the Desert of Sin. (Tosafos to Shabbos, 87:b). Or, "as. ..your G-d commanded you" refers to an oral command. The mitzvos at Marah were given orally, whereas the Shabbos command at Sin was written. (G.A.)

117 Perhaps "as...your G-d commanded you" refers to the Shabbos mitzvah mentioned in the ten commandments given at Sinai (Shemos, 20:8--11)? But Moshe did not now remind the people of the mitzvos they had been given. Rather, he recited them verbatim, as recited when given at Sinai. Then, "as...your G-d has commanded you" referred to the commandment at Marah. (Rashi to Sanhedrin, 57:b)

118 Otherwise, why mention the slavery in Egypt here? (G.A.). The condition of freedom is mentioned with particular reference to Shabbos, because abstention from work is especially difficult. (S.C.)

119 Shemos, 15:25.

120 Sanhedrin, 56:b.

121 Hence, {Hebrew Ref} here is equivalent to {Hebrew Ref} , as stated in the Torah's first description of the ten commandments [Shemos, 20:14]. (S.C.)

122 Bereishis, 2:9.

123 Not literally G-d's voice, as heard at Sinai --- that is not eternal. Rather, G-d's role as the generator of Torah wisdom, figuratively referred to as His "voice." G-d generates wisdom eternally. Sometimes, as during the revelation at Sinai, His "voice" is heard. At other times, when the people are incapable of listening, His "voice" is not heard. The voice itself, however, is eternal. (G.A.)

124 This is derived from the feminine usage, {Hebrew Ref} , rather than the masculine, {Hebrew Ref} . (S.C.)

125 Later (v.25), however, G-d allayed Moshe's fears, and assured him that the people had spoken excellently, (S.C.)

Chapter 06 - Text Notes

126 Otherwise, why not say simply "Listen Yisroel! G-d is one."? (M.)

127 In heaven and earth, whose power extends in every direction. As Jews, we recognize this at present. We are therefore commanded to concentrate on this concept of the unity of G-d when intoning "...is one" during the recitation of the Shema. (M. See Orach Chaim, 65:6).

128 Tzefanya, 3:10.

129 Zecharya, 14:9.

130 Sifrei, 6:4.

131 Forbidding idolatry. (Sanhedrin, 74:a.)

132 Hence, sacrifice your life for love of G-d (See Rashi below, 'Even if He were to take your soul') rather than submit to idolatry. (Sanhedrin, ibid). Sanhedrin confines our passage to idolatry, yet Rashi generalizes. (M.) Although Sanhedrin's self sacrifice requirement refers only to idolatry, the love of G-d mandated here infers that all the mitzvos should be performed with love. In commenting, therefore, on the commandment to love G-d, Rashi generalizes. (G.A.)

133 Sifrei, 6:5.

134 With your good inclination, and your evil one as well. Channel your natural passions into the service of G-d.

135 This is derived from {Hebrew Ref} , rather than {Hebrew Ref} . (S.C.)

136 Sifrei, ibid.

137 Ibid.

138 Although the body itself is certainly of greater intrinsic value, material wealth enjoys an area of technical superiority, as it sustains the body. According to hermeneutic principle, a subject with even a minor differentiating characteristic cannot be equated with a Biblically specified source subject. Thus, the obligation to sacrifice one's wealth cannot be derived hermeneutically from the obligation to sacrifice one's life, as mandated by "with all your soul"; it is only from the additional passage, "with all your possessions," that the sacrifice of wealth becomes obligatory. (G.A.)

139 Scripture has already obligated you to sacrifice your soul. In addition, you must love and extol Him for the very act of taking your soul, or measuring other punishment. (G.A.)

140 Tehilim, 116:13.

141 Ibid, v.3. David invokes the name when encountering trouble and sorrow, just as when raising the cup of deliverance.

142 How can you love an incomprehensible being? (M.)

143 The words of Torah will teach you to love Him. Otherwise, why does "These words, etc." follow "You are to love, etc."? (G.A.). Or, the mitzvos contained in the words of Torah will teach you to love Him. (M.).

144 Sifrei, 6:6.

145 Although the commandments had been given forty years previously, Scripture states "today." (S.C.)

146 Sifrei, ibid.

147 As in {Hebrew Ref} , "The great warrior's arrows are sharp" (Tehilim, 120:4). Otherwise, {Hebrew Ref} , "and you shall teach," would have been more appropriate. (M.)

148 Whereby one "owns" the Torah, as Scripture states, "and reflects upon 'his Torah' day and night." (Tehilim, 1:2. See Rashi there.). (G.A.).

149 Kiddushin, 30:a.

150 Since the plural, {Hebrew Ref} , "your children," appears here. One relates to a number of disciples at once. When referring to the biological child, however, the Torah uses the singular, "You shall tell your son" [Shemos, 13:8.] (G.A.)

151 Below, 14:1.

152 Melachim 2, 2:3.

153 Divrei Hayamim 2, 29:11.

154 Note 25.

155 Melachim 2, 2:12.

156 Sifrei, 6:7.

157 Why not the contraction, {Hebrew Ref} , as above, {Hebrew Ref} ? The separation, {Hebrew Ref} , lit. "speak 'in them'  ", emphasizes the words of Torah. (M.)

158 Sifrei, ibid.

159 But not when you walk at home, as it is customary to walk on the road. Similarly, "when you go to sleep" and "when you arise" refers to the customary time of going to sleep and arising. (M.)

160 Four.

161 Sanhedrin, 4:b. The Torah is written in pure Lashon Hakodesh. However, unknown Scriptural words may be defined by comparison with other languages (Divrei David), since Lashon Hakodesh was included in the babel of languages which G-d created to confuse the builders of the tower of Bavel [Bereishis, 11:7--9]. (Devek Tov, Rules for the study of Rashi, 15). Or, because all languages are derived from Lashon Hakodesh. The similarities represent those instances where the original Lashon Hakodesh remained intact. (Shelah).

162 {Hebrew Ref} , rather than {Hebrew Ref} .

163 However, every doorway within the house requires its own mezuzah. See also Menachos, 34:a. (S.C.)

164 Yoma, 11:a.

165 Not literally the house of slaves, as there were masters in Egypt too. Rather, from the house of slavery --- where you were enslaved. (M.)

166 As if the Torah had written, "  'If' you fear, etc., 'then' swear, etc.". However, there is no positive commandment here to swear in the name of G-d. (M. See Ramban)

167 Shemos, 17:7.

168 "...among whom you will come when you enter Eretz Yisroel." (Shemos, 23:27. Sifrei, Eikev).

169 Mechilta, Shemos, 13:14.

Chapter 07 - Text Notes

170 Below, 19:5.

171 Eretz Yisroel. Even if you do not make a treaty with them, do not permit them to own the land. (S.C.)

172 The child of a Jewish mother and Gentile father is Jewish.

173 The child of a Gentile mother and Jewish father is not Jewish.

174 Still, our passage supplies the reasoning for prohibiting taking his daughter for your son in verse 3, by indicating that the child of such a union is not Jewish --- this itself is sufficient cause for the prohibition. (G.A.).

175 Kiddushin, 68:b.

176 Avodah Zarah, 48:a.

177 Obviously, since you are few in number, G-d does not delight in your size. Why mention the literal interpretation at all? (G.A.)

178 Chulin, 89:a.

179 Bereishis, 18:27.

180 Shemos, 16:7.

181 Yeshaya, 14:14.

182 Ibid, 36:20.

183 Yechezkel, 28:2.

184 Chulin, ibid.

185 The prefix {Hebrew Ref} is generally interpreted as "of", or "from." Here, however, the interpretation is "On account of." (M.)

186 Above, 5:10.

187 Our verse is read, 'Who keeps the covenant and the kindness for those who love Him; and for those who keep His commandments, for a thousand generations." (M.)

188 Above, 5:10. The interpretation there is, 'And performs kindliness for thousands [of generations] for those who love me; [and performs kindliness] for those who guard my commandments.' (M.)

189 Sotah, 31:a.

190 Our passage begins with the reward for good deeds, yet explains that its purpose is destruction. (M.).

191 "Today" is not connected with "I am commanding you"---the command was given before that day. Rather, "today" is connected with "to fulfill" (M.)

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