Chapter 29 - Text Notes
1 Vs. 9 and 10 indicate that everyone in the congregation was
in the audience. Moshe must have gathered them there from their various
dwellings. (M)
2 The purpose of the covenant was to perpetuate
Moshe's influence after his death. Obviously, then, the time for
entering it was just before he died. (G.A.)
3 But not "your
tribes" as a separate entity. The tribesmen would not have been
mentioned before their elders, who appear next in the verse. Onkelos,
however, renders "your tribes," as this includes the elders and the
others, followed by the elders alone. (G.A.)
4 The specific
mention of wood cutters, implying that they were a separate entity.
(G.A.)
5 Yehoshua, 9. The Givonites feigned interest in embracing
Judaism, and deceived Yehoshua into granting them a protective
covenant. When he discovered the ruse, he appointed them as wood
cutters and water carriers.
6 Ibid, v.4.
7 They,
too---as the Canaanites had before them. Moshe, however, was not
deceived. He did not grant them a covenant, and immediately designated
them as wood cutters and water drawers. (M. from Ramban)
8
Tanchuma, 2. Yevamos, 79a.
9 The purpose of the gathering is
not for others to bring you into the covenant, but for you to
experience passing into it. (S.C.)
10 The mitzvos. (14:4).
11 Yirmiyahu, 34:18.
12 The covenant was not to make them His people, but to keep
them from sinning (v. 17, etc.), so that they would remain his people,
as promised. (G.A.)
13 28:15--69.
14 Vayikra, 26:14--46.
15 Tanchuma, 1.
16 The imprecations prevent you from
sinning, the suffering brings atonement. (S.C.)
17 V.1,
reminding them of the miracles G-d performed for them in Egypt and in
the wilderness.
18 Yehoshua, 24:1.
19 Shmuel 1, 12:7.
20 Vs. 10 and 11 record the presence of all living Jews.
Evidently, then, "those who are not here" are the future generations.
(M).
21 Any decree issued by the Rabbinical High court is
perpetually binding, unless abrogated by a greater, more universally
accepted tribunal. Since no court can ever surpass Moshe's proficiency
or breadth of authority, his covenant is perpetually effective. (G.A.)
22 Tanchuma, 3.
23 {Hebrew Ref} , 'for' [you are aware],
implies an explanation for the preceding statements. Rashi demonstrates
how vs. 15--17, etc., explain the need for the oath of the covenant
mentioned in vs. 11--14. (G.A.)
24 V. 17.
25 Only the silver and golden idols are described as "with
them." (M)
26 Tanchuma, 3.
27 Not "lest," but
"perhaps." This explains why the oath is necessary-in case there is,
among you, etc. (G.A.)
28 Imaginary blessings, actually bringing him curses. (G.A.)
29 The non-imprecation, or lack of a curse, is not the blessing,
but the resulting tranquility. (M)
30 Vayikra, 13:3.
31
Melachim 1, 8:42.
32 The evildoer in our passage does not sin so
that he might be punished. "So that" does not refer to his purpose,
but to the result of his sinfulness: punishment by G-d. (G.A., from
Ramban)
33 Shmuel 2, 22:9.
34 {Hebrew Ref} , feminine gender. Here, however, the
masculine, {Hebrew Ref} , is used in modifying the identical noun, {Hebrew Ref} . "...which is not inscribed in this Torah
scroll...." (28:61).
35 Feminine.
36 Masculine.
37 28.
38 Demarcating the end of the clause.
39
Feminine, like "Torah," which is feminine.
40 G-d did not apportion the idols to the Israelites.
According to Onkelos, the idols did not apportion benefits to the
Israelites.
41 Yirmiyahu, 12:14.
42 This explains how
this passage follows from the preceding ones. They seem to indicate
that the community is punished for the individual's private sinful
thoughts. Our passage explains that this applies only when the
individual's sin is known (M).
43 ...An individual or tribe whose thoughts stray from
G-d, and who intends to engage in idolatry. (Vs. 17, 18.)
44 V.21.
This indicates that everyone in the country will be punished, although
only individuals sinned. (M).
45 And over the first {Hebrew Ref} of
{Hebrew Ref} , "forever." The oral tradition teaches that dots
limit the scope of the words over which they appear---the communal
responsibility expressed by "for us and our posterity forever" did
not apply immediately, but only after the crossing of the Yardein. (M.,
G.A. Cf. Bereishis, 33:4)
46 Sanhedrin, 43b. According to
another opinion there, the community is liabile even for inscrutable
sins, the dots teaching that the liability became effective only after
the crossing. Maharsha (there), however, stipulates that such liability
only applies when the community has failed to implement safeguards that
would have prevented the sin.
47 11:29,30, 27:12-26. Some
commentators explain that the eleven dots here [ {Hebrew Ref} ]
correspond with the eleven imprecations levelled at Mount Eival
(27:15--25) against those who defy the Torah. (G.A.)
Chapter 30 - Text Notes
48 Megilah, 29a.
49 Yeshaiah, 27:12.
50 Yirmiyahu, 48:47.
51
Yechezkel, 29:14. The return of the nations to their homelands
satisfies G-d's concern for a more perfect universal order, with each
creature in its proper place. Scripture reflects this satisfaction by
depicting their return as if G-d Himself were returning. With Yisroel,
G-d's concern is for His very glory on earth, which depends on the
fortunes of His chosen people. Because His glory is intertwined with
theirs, it is as if G-d Himself has accompanied them throughout the
exile and the return. (G.A.)
52 17:8.
53 Onkelos' rendition.
54 Eichah, 1:9.
55 Not that you would then be absolved because of its
unattainability. (M)
56 Even heaven is accessible through
prophetic vision. (G.A.)
57 Eruvin, 55a.
58 Even the difficult sections of the written Torah are made
available and close to you through the explanations in the oral law.
(S.C.)
59 G-d gives life, but not goodness, which is a matter of
choice. Similarly, G-d may give death, but not wickedness, which
depends on one's choice. Thus, the sense of our passage is, 'I give you
life, depending on your goodness; and death, depending on your
wickedness.' (M)
60 Without goodness, there can be no life.
61 Koheles, 1:5.
62 Sifrei, 32:1.
63 Tehilim, 16:5 See Rashi there.
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