Devarim
Book 5: Deuteronomy

KI SAVO - NOTES ON RASHI COMMENTARY

Chapter 26 - Text Notes

1 Kidushin, 37b. As with the first fruits here, Scripture above (17:14) conditions the mitzvah of appointing a monarch on the inheritance and settlement of the land. Rashi there, however, does not remark that the mitzvah did not apply until the land was apportioned. He reserves that comment for our passage, because of its novel teaching; until the conquest and apportionment were completed, it was permissible to enjoy the produce of the land without bringing the first fruit offering to the Temple. (M., based on Kidushin, ibid.)

2 From {Hebrew Ref} , "  'Of' the first fruits"-take from some species of first fruits, but not from all. This differs from "Of the first of your loaves" (Bemidbar, 15:21), which refers to the chalah portion which must first be removed from the loaf and given to the Kohein. There, "  'Of' the first" teaches that only part of the loaf may be designated as chalah. But not the entire loaf (Rashi there). That derivation follows from the tevel restriction, which prohibits the eating of the loaf until the chalah portion has been designated. As it is the function of the chalah designation to remove this restriction from the remainder of the loaf, it follows that only a part may be designated as chalah. With our bikurim-first fruits, however, no such tevel restriction applies. Thus, the designation here need not be limited, and, indeed, the grower may designate all his crops as bikurim if he so desires. (G.A.)

3 "...grapes, figs, and pomegranates. A land of oil olive and date honey." (8:8)

4 Menachos, 84b.

5 Berachos, 39a. Although {Hebrew Ref} appears in a previous chapter (8:8), Rashi records the interpretation here to justify "seven" species rather than eight. {Hebrew Ref} is not translated as "the olive, and oil," thereby adding an eighth species, but rather as a single species. (M)

6 In pockets, rather than absorbed in the flesh of the fruit, as in other olives. (Rashi to Berachos, there). All olives yield oil. The special mention of 'oil' here indicates an abundance. (G.A.)

7 Not to the honey produced by bees, which cannot be considered a fruit. Rashi mentions this interpretation here to indicate that the seventh "honey" species mentioned in Scripture refers, like the others, to a fruit. This justifies "seven" species of first fruit, rather than "six." (M. See fn. 5.)

8 Sifrei, 26:2.

9 Unripened, from "the first." However, if he failed to make the earlier declaration, he may do so after harvesting as well. (M)

10 Or of the six other species. The fig is mentioned specifically because it generally matures earlier. (S.C.)

11 Bikurim, 3:1.

12 Even if he is not as excellent as the earlier kohanim. Ramban objects to this interpretation, contending that, as the obligation to deal with any kohein available is self evident, it is unnecessary for Scripture to specify the obvious. Divre David answers. Scripture here requires that G-d's Name be associated with the kohein---"I ascertain, today, before 'The Lord your G-d'.. .." Generally, the Name may be associated only with the greatest of the saints (Rashi to Bereishis, 31:42); thus, it is necessary for Scripture here to permit the association of the Name with any available kohein, even if he is not as excellent as the earlier kohanim.

13 Sifrei, 26:3.

14 "...I have come to the land...," merely as a statement of fact, seems purposeless. Evidently, it implies a grateful acknowledgement of the great benefit derived from living in the land. (G.A.)

15 Sifrei, 26:3.

16 From "today." (M)

17 Only one reading each year. If the farmer should make a second pilgrimage to the Temple, bearing the first fruits of a later-ripening species, he does not repeat the readings (vs. 3, 5--10) in our chapter. (M)

18 Sifrei, ibid.

19 This is derived by comparing the word "hand" here with "hand" in the chapter concerning the shelomim offering (Vayikra, 7:30), where waving is mandated. (Succah, 47b)

20 Not literally. The owner grasps the basket at the outer rim, and the kohein at the bottom. (Rashi to Sukkah, ibid, from Bikurim, 3:6)

21 Sotah, 32b. Not a reply, as there was no preceding statement. (M)

22 Although the Aramite incident is not directly related to the gift of the land mentioned above (v. 3), it is cited as another example of G-d's benevolence. (G.A.)

23 Intending to murder him, when G-d intervened. (Bereishis, 31:29) However, Scripture omits this, and turns immediately to the Egyptian exile and the exodus. Why not mention the intervention? Because this would close the Lavan incident, thus separating it from the Egyptian story. Scripture prefers to link the two, to highlight the phenomenal advance of the Jewish nation from near extinction at the hands of Lavan, to the glories of the deliverance from Egypt. (G.A.)

24 Sifrei, 26:5.

25 Yerushalmi, Peah, 1:1. With Israel, however, G-d equates the intent with the deed only in case of idolatry. (Minchas Yehudah, from Kidushin, 39b)

26 The descent to Egypt is a new episode, unrelated to the Lavan incident. (S.C. See fn. 23)

27 Sifrei, 26:5, from Bereishis, 46:27.

28 But not to the entire country, as that is mentioned next. (Sifrei, 26:9)

29 Meaning the entire country, whereas "this place" refers to the Temple. (M)

30 The kohein has already set down the basket before the owner's recitation began (v. 4). Why is the owner now instructed to set it down? Evidently, the owner took it before reciting. (M)

31 "You shall place it" here is compared to "he shall place it" in verse 4, where waving is mandated. (G.A. See fn. 19)

32 "You shall rejoice," addressed to the commoner bringing his first fruit, cannot be construed literally, as a command for him to rejoice by partaking of the first fruits, since the fruits are forbidden to anyone but a kohein. Rather, the sense of the passage is, 'you shall rejoice with your bounty when bringing the first fruits'. (G.A.)

33 Pesachim, 36:2.

34 The Levi'im did not receive parcels of land, but they were given cities (Bemidbar, 35:2).

35 The proselyte is tacitly included in all mitzvos. Why specify him here? To include him in bringing although he cannot recite. (S.C.)

36 Vs. 4, 7.

37 Bikurim, 1:4. Yerushalmi (Bikurim, 1:4), however, permits the proselyte to make the recitation, considering him a "child" of "the father of multitudes of nations" (Bereishis, 17:4), the patriarch Avrohom. (M. See Rambam, Bikurim, 4:3)

38 The tithes of the produce which grew during the third year. The tithing process however, was completed during the fourth year, as Rashi explains. (M.)

39 After shmittah. The tithing cycle is completed at the third year (see Rashi below to "the year of the tithe"), resumes with the produce of the fourth year, and is again completed three years later, at the sixth year. Indeed, the "third year" in our passage refers to both the third and sixth years after shmittah, as each completes the cycle. (M)

40 Of any remaining tithes by removing them from one's property, and fulfilling the required Mitzvah-first tithe to the Levi, second tithe to the indigent. See Maaser Sheni, 5:6.

41 Of the declaration set forth in vs. 13--15.

42 The biur---divesture takes place on the eve of the first of Pesach, followed by the recitation on the seventh of Pesach. (S.C., from Maaser Sheni, 5:10. See Rambam, Maaser Sheni V'neta Revai, 11:7)

43 14:28.

44 "...all the tithes of your produce..."

45 In the passage just quoted (14:28), which, like like our passage here, refers to the biur-divesture of the tithes.

46 31:10.

47 "... during the Succos festival ... assemble the people. .." This refers to the mitzvah of Hakhel---assembly, when the people assembled at the Temple for the reading of the Torah during the Succos festival following shmittah.

48 Hence, the designated time for divesture would fall on the eve of Succos rather than Pesach.

49 So that the process of actually separating the tithes, which may only be performed after harvesting, must take place after Succos. The specific tithing obligations, however, follow those of the third year (first tithe, indigent tithe), when the fruit blossomed and was formed.

50 Sifrei, 26:12.

51 "The year of the tithe" meaning one tithe---otherwise, every year has its tithe. (G.A.)

52 Whereby six working years are followed by a seventh shemittah year.

53 To be given to the Levi.

54 "Speak to the levi'im, and say to them: when you take, from the Israelites, etc." (Bemidbar, 18:26)

55 To be eaten in Jerusalem.

56 14:23.

57 Sifrei, 26:12, Rosh Hashanah, 12b.

58 If the gift is given at home, however, the size of an olive is sufficient. (M., from Tosefta, Peah, 4:2)

59 Equivalent to the size of twelve eggs (M)

60 With other foods, the amount varies; barley, a full kav, wine, half a lug, etc. (M., from Peah, 8:5)

61 Sifrei, 26:12.

62 But the declaration is not made to convey the information that the tithes were given, as G-d is omniscient. (G.A.)

63 Sifrei, 26:13.

64 Of any tree. The fruit borne during the first three years after planting is forbidden. The fruit of the fourth is sacred, and must be eaten in Jerusalem, like the second tithe. (Vayikra, 19:23, 24)

65 Sifrei, ibid. Both of these are Scripturally described as "sacred"---the second tithe, Vayikra, 27:0; the fourth year fruit, Vayikra, 19:24. See Rashi there. (G.A.)

66 The second tithe mentioned here, obligatory during the second shemittah year, but not during the third, when the indigent tithe applies.

67 During the fourth year. (S.C., citing Rashi, v. 12)

68 Sifrei, ibid. But not to the second tithe mentioned previously in the passage, although that, too, should be given to the Levi (14:27). Our additional phrase indicates an additional tithe, besides the one mentioned previously. (M)

69 Some Rashi texts read "the terumah gifts," referring to a) the terumah taken by the Israelite from his produce, and given to the kohein, and b) the terumas ma'aser taken by the Levi from his first tithe portion, and given to the kohein. (G.A.)

70 Yerushalmi, Ma'aser Sheni, 5:5.

71 Sifrei, ibid.

72 Ibid. Beyond the basic tithing commandment itself; the "total" commandment, including even the proper sequence of the various tithes. (G.A.)

73 In the Torah, indicating that order is required (S.C.)

74 After harvesting and further processing. The designation of bikurim, however, takes place while the fruit is growing. See Rashi, v. 2.

75 Shemos, 22:28.

76 For example, tithing ten bushels of wheat for ninety bushels of barley. (S.C.)

77 Sifrei, ibid.

78 With a general expression of praise, but not with the formal text prescribed for all the blessings, beginning with, "May You be blessed, O G-d our Lord, King of the universe, ...," which is of Rabbinic origin. (M). However, Divrei David contends that the Rabbinic text originates from our passage. See Rambam, Tefilah, 1:4.

79 Sifrei, ibid.

80 The second tithe, entitled "sacred" (fn. 65), but not the other tithes or terumah. (M)

81 At the death of a close relative, until the burial. See Rambam, Ma'aser Sheni V'neta Revai, 3:6.

82 Sifrei, 26:14.

83 Sifrei, ibid.

84 The recitation in our passage indicates that eating when defiled is prohibited, but the recitation itself is not a prohibition. Where, in the Torah, is the prohibition stated? (G.A.)

85 "...the tithe of your grain, wine, etc." (12:17)

86 Blemished animals disqualified as Temple offerings.

87 "...together" (15:22)

88 The tithe, of which the Torah says, "You may not eat in your cities."

89 The defiled and the clean together---i.e., without concern for ritual defilement.

90 Concerning disqualified sacred offerings.

91 Yevamos, 73b.

92 By redeeming the fruits sanctified as Ma'aser -tithe, thereby transferring their sanctity to the redemption money, and using the money to buy a casket or shrouds. Actually, Scripture has already specified that the money may be used only for food items (14:25). Our passage further prohibits non-food use even for a mitzvah, such as supplying the burial needs of the dead. (S.C., from Ramban.)

93 Ma'aser Sheni, 5:12.

94 All of the various mitzvos relating to the tithe were already mentioned in vs. 13 and 14, leaving only the mitzvah of bringing it to the Temple (M). Since the pilgrimage to the Temple is the fundamental purpose of the tithing, it is described as 'heeding the voice of G-d'---fulfilling the basic commandment. (G.A.)

95 Ma'aser Sheni, ibid.

96 To others. (S.C. See 14:26, 27)

97 Ma'aser Sheni, ibid.

98 This follows directly from the recitation asserting that all of the tithe-related mitzvos were fulfilled---'Give us the reward for fulfilling mitzvos.' (M).

99 Ma'aser Sheni, ibid.

100 Vayikra, 26:3.

101 But not with milk and honey. The oath to the fathers was for the land, but did not specify milk and honey. (M)

102 G-d fulfilled it by providing a land flowing with milk and honey. Thus, the phrase "a land flowing with milk and honey" is not related to "as you swore to our forefathers," but to "the land you have given us" (M); the sense of the passage is 'the land you have given us---a land flowing with milk and honey---as you swore to our forefathers.' (Ramban)

103 Tanchuma, 1.

104 The passage seems redundant, unless interpreted as a blessing. (G.A.)

105 "You have glorified Him, He has glorified you."

106 Tehilim, 94:4.

107 Shemos, 19:5.

108 Mechilta, 12:78.

109 Vayikra, 20:26.

110 Mechilta, ibid.

Chapter 27 - Text Notes

111 {Hebrew Ref} , meaning "keep constantly." "Keep" simply as a command, however, is vocalized as {Hebrew Ref} . (M)

112 In the river bed, when the waters split miraculously before the Israelites. (Yehoshua, 3:15--17)

113 From the Book of Yehoshua (4:9), which states that the twelve stones which were erected in the river bed were left there, to remain "until this day," and others were removed to Mount Eival (ibid v.3. See Rashi there).

114 Not literally three types, as the stones erected at Eival were removed and placed in Gilgal (Rashi to Sotah, 35b, Yehoshua, 4:3, from 4:20.) Rather, three commandments, to erect them at three separate sites---the Yardein, Eival, and Gilgal. (G.A.)

115 35b.

116 Sotah, 32a, from our phrase, otherwise redundant. (G.A.) The intention was for the Gentiles to study the Torah (Nachlas Ya'akov, from Sotah, 35b). Unfortunately, they did not take advantage of the opportunity. (ibid).

117 {Hebrew Ref} , "take heed."

118 Otherwise, why tell them that on that day they became a people by entering the covenant? (G.A.)

119 Berachos, 63b.

120 32a.

121 Those between the ages of thirty and fifty, who were qualified to carry the ark. Our passage places the remaining levi'im at the summit of Mount Gerizim. Or, the elders of the tribe were below, while the remaining Levi'im stood at the summit. (Sotah, 37a).

122 The levi'im cursed, as stated in verse 14, and blessed as well. Accordingly, "these shall stand to bless the people ...Shimon, Levi, Yehudah, etc.," does not mean that they actually pronounced the blessings, but that they stood on Mount Gerizim while the levi'im turned towards them and blessed. (M., from Rashi to Sotah, 32a)

123 Scripture, however, does not mention the blessings, since the purpose of the assembly was to accept the Torah by acquiescing to the curses. (G.A.)

124 Not casts aside in a direction which enlarges the property, but casts back, so that the property is reduced. (G.A.)

125 Yeshaya, 59:4.

126 From Vayikra, 19:14, where placing a pitfall before the blind is interpreted as offering ill advice to the unknowing. See Rashi there. (S.C.)

127 Which is most damaging when spread secretly, whereas a physical blow is equally reprehensible when delivered openly. (M.Y.)

128 Pirkei DeR' Eliezer, 53.

129 Actually twelve, but the twelfth (v. 26), directed against anyone who refuses to uphold the Torah, is all encompassing, and corresponds with the nation as a whole. The eleven particularized curses correspond with the eleven tribes. (L.H.)

130 33:1. See Rashi there to v.7.

131 Shevuos, 36a.

Chapter 28 - Text Notes

132 {Hebrew Ref} , "the flocks of your sheep."

133 From {Hebrew Ref} , "riches," and {Hebrew Ref} , "powerful palisades."

134 Chulin, 84:. Still, the proper "riches" reading would be " {Hebrew Ref} ." Why the ' {Hebrew Ref} ', {Hebrew Ref} "? This indicates the necessity for an additional interpretation. (G.A.)

135 But why not simply {Hebrew Ref} , "strengtheners"? Evidently, to include the {Hebrew Ref} , "riches" interpretation. Thus, the two interpretations complement one another. (Ibid).

136 Carried in the basket. (M)

137 Wine, oil, etc. (M)

138 This follows the interpretation of {Hebrew Ref} as liquids. According to the "fruit" interpretation, {Hebrew Ref} means "your leftover food," as in Shemos, 12:34. (G.A.)

139 Bava Metziah, 107a. Otherwise, why not bless the intervening activity as well? (M) But how do we explain, "Cursed are you upon your arrival and cursed are you upon your departure" (28:19). Your departure from the world will be empty of merit, like your arrival into the world. (G.A.)

140 The number seven is figurative, representing multiple retreat routes. The cohesive enemy which advanced towards you will retreat in utter disintegration. (M)

141 Vayikra, 13:51.

142 32:22.

143 Eyov, 30:30.

144 Yirmiyahu, 6:29.

145 From without, unlike the inner sickness mentioned previously in the passage (M).

146 But not "until they annihilate you." (G.A.)

147 By Divine inspiration (Tosefos to Megillah, 31b), with G-d's immediate acquiescence (G.A.). Or, in both places G-d alone composed the language. In Vayikra, He chose the personal form, outlining His intended action. Moshe articulated this as His emissary. Here, He chose the descriptive form, whereby Moshe describes G-d's intended action. (D.D.)

148 Vayikra, 26:14--46.

149 Megillah, ibid.

150 Vayikra, 26:14.

151 Ibid, v. 21.

152 V. 15.

153 V. 21.

154 V. 22.

155 Mortal imprecations, as well as blessings, are not as pronounced as those by G-d. (G.A.)

156 So as not to include everyone.

157 Vayikra, 26:19.

158 Toras Kohanim, 26:28.

159 Otherwise, how can rain turn to dust? (M)

160 An alternate Rashi text: dry outside and moist inside.

161 These are the symptoms of the Egyptian boils in particular. (M)

162 41a. See Rashi to Vayikra, 21:20.

163 Since dry boils are mentioned next. (S.C.)

164 Oven baked.

165 {Hebrew Ref} does not describe a single act, but defines the person. You will be 'a person of wrangling'---i.e., constantly subject to altercation.

166 But not 'swindled of your wages', as in {Hebrew Ref} (Vayikra, 19:13), as this amounts to larceny, which is mentioned next in our passage. Rather, you will be subject to altercation in the courts, where you will be unjustly deprived of your property, resulting in the larceny mentioned next. (D.D.)

167 {Hebrew Ref} , "The mistress was seated near him." (Nechemiah, 2:6).

168 As the term does not specify intercourse. This follows Divrei Dovid's interpretation. Minchas Yehudah understands {Hebrew Ref} as the more refined term, but Tosefta to Megillah (3:20) supports Divrei Dovid.

169 The refinement is not a change in the Torah introduced by the scribes, but is part of the Torah itself, composed by G-d with the kind of refinements mortal scribes would make. (M., G.A.)

170 Megillah, 25b.

171 The fourth year grapes may not be eaten outside Jerusalem unless they are redeemed. See Rashi to Vayikra, 19:24.

172 You will cause stupefaction in others. (M)

173 6:7.

174 Yaakov related to Lavan. (Bereishis, 29:13)

175 Yoel, 1:4.

176 Part of its wooden handle. (19:5. See Rashi there). {Hebrew Ref} is causative, meaning that the olive tree will discard its fruit (Rashi to Beitzah, 35b), as is {Hebrew Ref} , meaning that the iron discards its handle. (M)

177 Who advance emitting a shrieking howl, from {Hebrew Ref} , clamor. (S.C., from R' B'chaya)

178 Not 'from' total affluence, which would indicate that the affluence caused the lack of service, but 'in' total affluence---while you had every benefit. (G.A.)

179 The eagle simile is not related to the distance from the ends of the earth, but to the way G-d will carry them---so that they appear suddenly, travelling successfully and swiftly. (M)

180 "Hear" means "understand," as in the examples Rashi cites.

181 You will be unable to beg for mercy. (S.C.)

182 Bereishis, 41:15.

183 Ibid, 42:23.

184 Not "the downfall, collapse" [of your ramparts]. The collapse of the walls would not result from the siege mentioned at the beginning of the passage (G.A.)

185 The siege will not cause the eating, but the torment. That will cause the eating. (M)

186 V. 56.

187 The infants are mentioned in the next passage. (M)

188 Generally, this means afterbirth. Here, it means infant. See Rashi to Shmuel 1, 1:17.

189 Not the Egyptians, but the plagues, as Rashi goes on to prove. (S.C.)

190 Shemos, 15:26.

191 The reading is not {Hebrew Ref} , "Will conceal," but "Will raise up." The final {Hebrew Ref} is a suffix, meaning [raise] "them." (M)

192 Astoundingly few, instead of astoundingly many. (G.A.)

193 Megillah, 10b.

194 Mishlei, 15:25.

195 "You shall serve there, peoples who worship abominations."

196 Yeshaya, 28:12.

197 Yeshaya, 14:9.

198 Shemos, 15:14.

199 Shmuel 2, 22:5.

200 Which may close at any time, subjecting him to starvation. He is more exposed than the one who buys produce at the market, whose purchase may last for an extended period. (S.C.)

201 Menachos, 103b.

202 Not evening in general, as one's disposition improves by day, but last evening, with fewer troubles, as Rashi explains below (S.C.)

203 Sotah, 49a.

204 Ibid.

205 The captivity is why this is a curse. (M)

206 The reflexive usage and the lack of buyers indicates that the interpretation is 'You will attempt to sell yourselves,' rather than 'You will be sold.' (G.A.)

Chapter 29 - Text Notes

207 As specified in the following verses. (G.A.)

208 31:19.

209 27:9.

210 Through your victory here over Sichon and Og. (G.A.)

211 Avodah Zarah, 5b. Accordingly, the sense of vs. 4--7 is: Since you now fathom the full extent of your master's teaching, you may properly appreciate the miracles of the wilderness, and of the military victories. (G.A.)

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