Devarim
Book 5: Deuteronomy

Chapter 07 - Text Notes

1 Acceptance of the law is a matter of free choice. However, "As a consequence of your accepting..." seems to imply that the acceptance is inevitable. Rashi, therefore, adds 'If' [... you will accept], to indicate that the acceptance is discretional. (M.)

2 Unlike Shemos, 21:1, "The laws" here are not limited to dealings in civil affairs, but include all the mitzvos. (M.)

3 {Hebrew Ref} , lit. "as a consequence of", is interpreted homiletically as 'the commandments a person treads on with his heel," from {Hebrew Ref} , "the heel." Otherwise, why not simply {Hebrew Ref} [cf. below, 28:1], "If you listen"? (S.C.)

4 Tanchuma, 1.

5 {Hebrew Ref} , lit. "He kept," is interpreted as "He will keep." The {Hebrew Ref} transformatory prefix changes the future tense to the past. (S.C.)

6 {Hebrew Ref} is translated as "your cattle," as in Tehilim, 144:14, "Our cattle are burdened." (M.)

7 {Hebrew Ref} is from {Hebrew Ref} , "to cast out." (M.)

8 Tehilim, 22:13. The Bashan area produced powerful bulls. (M.)

9 Bereishis, 14:5. {Hebrew Ref} , lit. "horns," denotes strength there, as in Tehilim, 132:17, "I shall cause David's strength [lit. "horn"] to flower." This indicates that {Hebrew Ref} expresses strength as well. (M.)

10 Chulin, 84:b. This is derived from the root {Hebrew Ref} , "riches." (G.A.)

11 Rashi adds 'Because' [they are so many], to indicate that "Perhaps you may think," with its indefinite connotation, does not apply to "they are so many." It was definite that the nations far outnumberd the Israelites. Rather, the reading is "Perhaps ... I will be unable to dispossess them." (M.)

12 The reassurance in v. 18, "Do not fear them," does not use the same language as the doubt expressed in v. 17, "Perhaps you may think to yourself...". Rashi reconciles this by interpreting "Do not fear them" as "Do not think so." The sense of the text is "Perhaps you may think to yourself ... you should not think so; you should not fear them." (M.)

13 'If', 'When', or 'Because' [you think].

14 "You should not think so," as expressed by "Do not fear them." [See fn.11]. One cannot say 'If you think to yourself'---thus recognizing the presence of the thought, and then say 'You should not think so'---thereby denying its presence. Certainly not 'When' or 'Because' you think to yourself ... you should not think so.'(M., G.A.)

15 Gittin, 90:a.

16 Shemos, 4:3.

17 Ibid, v.9.

18 As stated in Shemos (9:3), "The 'hand of G-d' is directed at your livestock ... an extremely serious pestilence." (S.C.)

19 Sifrei, Shelach, 15:74.

20 G-d's sword, by which He slew the Egyptian first born. Or, the sword of the first born, by which they slew their fellow Egyptians. When Moshe warned that the first born would die, they took up arms against their fellows, to coerce them into freeing the Israelites. This is the meaning of "Who smote Egypt through their first born" [Tehilim, 136:10]. (S.C., from Abudarham.)

21 Sifrei, ibid.

22 These insects did not enter the Holy Land, but remained at the banks of the Yardein river, where they propelled their poisons in the direction of the Emorites. (Sotah, 36:a.)

23 Eyov, 5:23.

24 Yeshaya, 28:28.

Chapter 08 - Text Notes

25 Whereby "The entire mitzvah " refers to all of the Torah. (G.A.)

26 Which does not accept the 'all of the Torah' explanation, because of the next phrase---"Which I command you today." All of the Torah was not commanded on that day. Rather, Midrash understands "The entire mitzvah" as referring to the complete fulfillment of each mitzvah. (G.A.)

27 Yehoshua, 24:32.

28 Shemos, 13:19.

29 Tanchuma, 6. A mitzvah may be compared to an edifice built to serve as a home, which may only be entitled "a home" when completed. (G.A.)

30 Because of the suffering in the wilderness, and reject His mitzvos. This is how the suffering in the wilderness would ascertain whether you would guard His mitzvos. (S.C.)

31 "Your garments...on you" infers that the garments were never removed throughout the forty years. This teaches that they did not require laundering, and were never outgrown. (M.) All of the Israelites' needs, including food, drink, and clothing, were supplied miraculously, so that they were perfectly sustained by the hand of Providence. Indeed, Midrash Rabbah (Ki Savo) declares that the very garments themselves were not produced by mortal means, but were presented to the Israelites at Sinai by the angels. (G.A.)

32 Also, their garments were given to them by the angels, just as the snail's shell was created by G-d. (G.A. See fn. 31.)

33 Shir Hashirim Rabbah, 4:11.

34 But you did not suffer this, since you wore shoes, as Scripture states below (29:4), "and your shoe did not shred from your foot." (M., G.A.)

35 Some olives do not produce oil, but Eretz Yisroel is blessed with those that do. (M.) Or, the principal benefit of the olive is the oil it produces. (G.A., L.H.)

Chapter 09 - Text Notes

36 This is derived from "[more powerful] 'than you'  " (M.)

37 And still, G-d will overpower them. (G.A.)

38 Our verse warns against saying that their righteousness and the nations' wickedness gave the Israelites the land, yet verse 5 attributes the inheritance to the nations' wickedness. Rashi reconciles this; do not say that your righteousness and their wickedness combined to give you the inheritance---it was their wickedness alone which caused them to forfeit the land, thus making it available for you to inherit. (M.) Scripture above (7:8), cites G-d's love of the Israelites as the cause for the Exodus and the inheritance of the land. That refers to the historic body of Yisroel. Our passage, however, refers to those who had wandered in the wilderness, rebuking them for their numerous transgressions. (Ramban)

39 Megillah, 21:a.

40 Tanchuma, 10. See Rashi to Shir Hashirim, 4:5, "...the tablets ... were perfectly matched in size, with five commandments on each, every one corresponding with its counterpart: "I [am the Lord your G-d]" corresponds with "You shall not kill," since murder diminishes the Divine image, etc."

41 Shemos, 32:30. As Rashi explains, the forty day ascension mentioned here began the day after the Israelites worshipped the golden calf, and ended on the twenty ninth day of Av. This should not be confused with the next forty day period, which began on the first of Ellul, and ended on Yom Kippur. (M.)

42 The day after the calf was worshipped.

43 By instructing Moshe to carve a new set of tablets. The full favor of atonement, however, was not granted until Yom Kippur. (M.)

44 Shemos, 34:1.

45 Bemidbar, 14:20. This refers to the sin of the spies, which took place more than a year after the golden calf. Evidently, Rashi's interpretation is, 'I forgave, just as you spoke, the sin of the golden calf---but not the sin of the spies.' (Chizkuni, Rabeinu B'chayah)

46 Below, 10:10.

47 Before the calf was worshipped, from the giving of the Ten Commandments until the seventeenth of Tamuz.

48 See Shemos, 24:18.

49 Referred to in our passage---from the eighteenth of Tamuz until the twenty ninth of Av.

50 Seder Olam, 6.

51 Nadav and Avihu, the two sons of Aharon. (Vayikra 10:2) Actually, righteous children are never punished for the sins of their parents (below, 24:16). However, they were not entirely blameless, since they were members of the community which worshipped the calf. (G.A.)

52 Amos, 2:9.

53 Vayikra Rabah, 7:1.

54 "   'Also' [...for Aharon]" implies that the prayer was for his children as well. (S.C.)

55 Rashi to Shemos (24:10) indicates that they were punished for staring brazenly at the Divine Presence. That sin, in combination with the worship of the golden calf, caused their deaths. (M.)

56 Elazar and Isamar, Aharon's two remaining sons.

57 Vayikra Rabah, ibid.

58 Bereishis, 12:9.

59 Below, 28:32.

60 V. 18.

61 V. 26.

Chapter 10 - Text Notes

62 Tanchuma, 10. G-d gave precedence to the tablets, since it was for their sake that the ark was built. In practice, however, the ark took precedence, so that the tablets would have a resting place. (G.A.)

63 On Yom Kippur.

64 Rashi to Shemos, 35:1.

65 Still, perhaps this was actually the Tabernacle ark, built by Betzalel for Moshe before the post Yom kippur commandment to build the Tabernacle? (S.C.)

66 So that Betzalel's ark could not have been the one used by Moshe before Yom Kippur. (ibid)

67 In which Moshe place the tablets when he brought them down from Mount Sinai on Yom Kippur. Later, they were placed in the ark of the Tabernacle, and the broken pieces of the first tablets were placed in Moshe's ark. (M.)

68 Shmuel 1, 4.

69 Yerushalmi Shekalim, 6:1. However, according to a dissenting Talmudic opinion, the pieces of the first tablets as well as the second tablets were later placed in the ark of the Tabernacle, and Moshe's ark was removed from use. According to Ramban, this is the prevailing opinion. (M., from Ramban)

70 Bemidbar, 33:31.

71 Ibid, 20:23--29.

72 This number includes the original camping place, [see Rashi to Shemos, 40:38], but there were only seven actual journeys, as Rashi states to Bemidbar, 21:4. (G.A.)

73 Bemidbar, 33:31--37.

74 Ibid, 21:1.

75 Yerushalmi, Sotah 1:10.

76 Bemidbar, 33:32.

77 Pirkei DR' Eliezer, 17.

78 Vayikra Rabah, 20. The tablets were "the work of G-d" (Shemos, 32:16)---they were invested with spirituality, like the souls of the righteous. When spirituality passes from the world, it is disagreeable before G-d. (G.A.)

79 Bemidbar, 14:4.

80 Rashi [there] explains that "a leader" refers to an idol, like the golden calf. (G.A.)

81 They were not actually separated until the second year after the Exodus (See Shemos, 28:1, Bemidbar 8:6), when the Mishkon was constructed. However, G-d decided to separate them during the first year. (G.A., S.C.)

82 Not the descendants of Aharon, who served as Kohanim, but the other members of the tribe of Levi. (M.)

83 They, too, were members of the tribe of Levi. (M.)

84 When blessing. See Vayikra, 9:22.

85 Erachin, 11:a.

86 But their separation in itself cannot be the reason for denying them the benefit of the land. (M.) On the contrary, their special sanctification brings added benefit. (G.A.)

87 The terumah and ma'aser tithes. (M.)

88 So that he may freely devote himself to the Temple service. (M.)

89 This is Rashi's interpretation of '  "G-d" is his heritage'. (M.)

90 Which ended on the seventeenth of Tammuz. (M. See Rashi to 9:18)

91 Without the anger which marked the intermediate days. However, the favor of complete forgiveness was not granted until Yom Kippur, the last day of the final forty day period. (G.A.)

92 Seder Olam, 6.

93 This explains why our passage is relevant to the reprimand which precedes it. (M.)

94 Shemos, 32:34.

95 Rashi explains why this passage is relevant here. [See fn. 32.] (M.)

96 Which make up the personality, aside from a person's choice of good or evil behaviour. Hence, he is asked only to choose the fear of G-d. (M.)

97 Berachos, 33:b.

98 V. 12 asked you to serve G-d objectively. Our verse adds that you will also be rewarded. (G.A.)

99 As enumerated, "The heavens, etc.". (S.C.)

100 This explains why "you, etc." is added to the passage. (G.A.)

101 Which suppresses your understanding. (G.A.)

102 Completely by worshipping another god, or "lord," since He is the 'Lord over lords.' (G.A.)

103 Sacrificial offerings, or Temple donations, which are ineffective when offered by evildoers. (G.A.)

104 Verse 17, followed by our verse, which indicates His humility in defending the lowly orphan and widow. (S.C.)

105 Megillah, 31:a.

106 The supply of food and clothing, as Ya'akov indicated by his prayer. Thus, in His love for the proselyte, G-d provides him with this directly. With others, however, G-d merely supplies monetary means, which they must convert into food and clothing. (G.A.)

107 Bereishis, 28:20.

108 Bereishis Rabbah, 70:5.

109 "Because you were strangers, etc." is not the reason for loving the convert, but for not insulting him, as if it has said, 'Love the convert and do not insult him, because you were strangers, etc.' (M., G.A.)

110 "Fear G-d," "serve Him," "cling to Him" are not separate mitzvos, but describe the combination of attributes necessary for swearing in His name. (G.A.)

111 Tanchuma, Vayikra 7.

Chapter 11 - Text Notes

112 "Know" does not refer to absorbing matters previously unknown, but to the proper application to the reprimand. (M.)

113 The words 'that I now speak' are Rashi's insertion into the text. Although unstated, this is its obvious meaning. (M., G.A.)

114 Bemidbar, 16:32.

115 Yalkut Shimoni, Korach:752.

116 Pesachim, 119:a.

117 V. 2.

118 "Rather with you" is understood as the obvious, unstated intention of the text. Otherwise, Scripture has not identified those whom the discourse addresses. (G.A.)

119 This explains why Egypt is mentioned, rather than other countries. (S.C.)

120 Since the Egyptian plain may be constantly irrigated, whereas Eretz Yisroel's mountains and valleys depend on seasonal rainfall. Perhaps Moshe stressed the Holy Land's natural inadequacies to emphasize its spiritual excellence as a land which could only sustain the people by the hand of G-d. (Minchas Yehudah. Cf. Rashbam)

121 "...the city of Tzoan in Egypt." (Bemidbar, 13:22)

122 Bereishis, 13:10.

123 Yeshaya, 30:4.

124 Sifrei, 7:12.

125 112:a.

126 Its produce was esteemed seven times more than that of Tzoan. See The Metzudah Bamidbar, 13:22, fn. 30.

127 Otherwise, why mention "from which you departed"? (M.)

128 "Yosef settled his father and brothers ... in the best part of the land." (Bereishis, 47:11)

129 Sifrei, 11:10.

130 V. 11.

131 Sifrei, ibid.

132 Sifrei, 11:11.

133 Preferable for cities, or for certain crops which cannot thrive in mountainous areas. (G.A.)

134 Eyov, 38:26.

135 Since Eretz Yisroel was the focal point of creation itself, and all other lands were created incidentally. (G.A.)

136 Sifrei, 11:12.

137 During the year. If they conflict with the decree decided upon on Rosh Hashanah, adjustments are made. For example, if the Rosh Hashanah decree was for abundant rainfall, but the people were then wicked, a decree is initiated directing that all the rain descend at a time when it is ineffective. Or, if the Rosh Hashanah decision was for meager rainfall, but the people were then virtuous, a decree is initiated directing that all the rain descend over the crop area, so that it is maximally effective. (Rosh Hashanah, 17:b)

138 This is derived from "...'eyes' are upon it," rather than "eye." The plural indicates that the decrees differ, sometimes beneficial, and sometimes damaging. (G.A.)

139 Ibid. The renewal of decrees throughout the year in addition to those decided on Rosh Hashanah is derived from "until the year's end." (M.)

140 Rosh Hashanah, 8:a.

141 V. 11. This teaches that "you will drink water" shall be, i.e., is conditional on "if you heed," as stated explicitly in verse 14. (M) Otherwise, our passage is out of context. (G.A.)

142 Fulfilling the mitzvos familiar to you.

143 You shall also fulfill the new, unfamiliar ones. One mitzvah engenders another. (G.A.) Or, if you review the Torah material you have already studied, you shall gain deeper understanding of your new studies. (Rashi to Succah, 46:b)

144 Succah, 46:b.

145 8:19.

146 This does not refer to any of the sacred Scriptures, but to Megilas Storim, a privately held scroll containing Rabbinic writings. (S.C.)

147 Sifrei, 11:22.

148 Sifrei, 11:32. This is derived from "today." (M.)

149 "To love the Lord" is not separate, but completes the preceding phrase, "My commandments that I am commanding you today, to love the Lord," i.e., to be performed with love of G-d. (G.A.)

150 Nedarim, 62:a.

151 Daniel, 6:17. When the emperor had Doniel cast into the lions' den, he said; 'Let your G-d whom you constantly serve rescue you.'

152 'Service' generally refers to the sacrificial services at the Temple in Jerusalem.

153 Ibid, v. 11.

154 ". ..facing Jerusalem. Three times daily...he prayed."

155 Tehilim, 141:2.

156 Offered at the Temple services.

157 Sifrei, 11:13.

158 6:5.

159 In reference to the commandments incumbent on the individual, such as tefilin, terumah, etc. The personal command is necessary so that no one may absolve himself because others are fulfilling the mitzvah. (G.A.)

160 Referring to communal commandments, such as the construction of the Temple, or the offering of sacrifices. This command is necessary to require each individual to assume responsibility for the communal mitzvah. (G.A.)

161 Sifrei, ibid.

162 Our parshah mentions only rainfall and abundant food, whereas Vayikra (26:3--13) adds extensively to the list of blessings. Here, the blessings are mentioned to teach that G-d considers them His obligation. There, to reveal their full scope. (G.A.)

163 For fear of harmful spirits then at large. (M.)

164 Sifrei, 11:14.

165 Ibid.

166 Bereishis, 30:42.

167 Ta'anis, 6:a. Mal denotes ears, kosh stalks.

168 Yeshaya, 62:8.

169 "...Midyan and Amalek shall ascend and reach up to it". (Shoftim, 6:3.)

170 Sifrei, 11:14.

171 To find pasture land. (M.) This is why grass in the field for the animals is a blessing. (G.A.)

172 The regular crop will be plentiful enough for your animals. (M.)

173 Sifrei, 11:15.

174 Scripture has already stated "you will eat and be full." This is an additional blessing. (G.A.)

175 Sparingly. (M.)

176 8:12.

177 Ibid., v. 14.

178 Sifrei, 11:25.

179 But not the actual worship. That is stated separately, "and you serve alien gods." (G.A.)

180 "...alien gods." (Shmuel 1, 26:19.)

181 Sifrei, ibid.

182 But not literally "other G-ds." This would infer that there are other gods aside from the true one. (G.A.)

183 Sifrei, ibid.

184 The restraint of the skies and lack of rain already implies the lack of regular produce. Thus, {Hebrew Ref} is not interpreted literally as "produce," but as "what is brought." The soil will not even yield the seeds you bring when you plant. (M.)

185 Chagai, 1:6.

186 Sifrei, ibid.

187 The exile is not related to the lack of rain and produce, but is a separate punishment. (M.)

188 Exile itself is the punishment. Why mention "from the 'good' land"? To infer that the goodness of the land is the cause of the exile. (G.A.)

189 Sifrei, 11:15.

190 To permit you to repent. (M.)

191 Bereishis, 6:3.

192 Although one third of the world had previously been drowned in a flood (Rashi to Bereishis, 6:4), the survivors attributed this to natural causes. (Minchas Yehudah)

193 Sifrei, ibid.

194 This explains why vs. 18--20 follow the loss of the land (M.) Accordingly, "In order, etc" [v. 21] is interpreted as promising a return to the land for many years as a reward for keeping the mitzvos during the exile. (Ramban)

195 Sifrei derives the obligation for performing all the other commandments in exile as well. (M.)

196 All non-farming mitzvos apply universally. Why, then, is the "novel" reasoning necessary? Because the tefilin require absolute concentration, virtually unattainable during the desperation of exile. And the mezuzah obligation applies (Biblically) only when the home is owned, but not when it is occupied temporarily, as during the wanderings of exile. Still, the Torah requires extreme mental effort to achieve concentration even during the exile, so that the tefilin mitzvah will not seem novel at the return. And the exiles are required to own homes even while wandering, so that the mezuzah will not seem novel. (G.A.)

197 Yirmiyahu, 31:20.

198 Sifrei, ibid.

199 33:4.

200 "To speak in them" is otherwise redundant. (M.)

201 "...in order that your years will be many." See Rashi, v. 21.

202 Sifrei, 11:19.

203 Sifrei, 11:21. The forefathers will arise and settle in the land. (M.)

204 Sifrei, 11:22.

205 Ibid.

206 Since walking in His ways has already been mentioned, clinging to Him seems to be literal. (Imrei Shefer)

207 Sifrei, ibid.

208 Personally, not through mortals, since you have lovingly fulfilled all the mitzvos detailed in the preceding passages. (M.)

209 Sifrei, ibid.

210 This is derived from the literal phrasing, 'There will not stand up, a man', rather than 'A man will not stand up.' The precedence of 'There will not stand up' indicates that no entity will stand up. 'A man' seems to be an afterthought. (Tzeidah Laderech)

211 Who was supremely powerful. See Bemidbar, 21:34,35. Rashi there.

212 Sifrei, 11:25.

213 Ibid. Sudden fright is appropriate with those nearby, long term dread with those distant. (Nachalas Ya'akov)

214 Shemos, 23:27.

215 Sifrei, ibid.