Devarim
Book 5: Deuteronomy
VA'ESCHANAN - NOTES ON RASHI COMMENTARY
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.
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.)
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.)
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.
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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