Devarim
Book 5: Deuteronomy
VA'ESCHANAN - RASHI COMMENTARY
Chapter 03 - Rashi
Verse 23: I pleaded.
The word {Hebrew Ref} everywhere
signifies an undeserved gift.1
Although the righteous might claim [reward]
based on their good deeds,
they ask the Almighty
only for an undeserved gift.2 3
Because [the Almighty] had said to him,
4"I will be gracious to whom I will be gracious,"5
he [Moshe] uses the expression {Hebrew Ref} .6 7
There is another explanation:
This is one of the ten terms
by which prayer is described,
as is stated in Siphrei.8
At that time.
After I had captured the land of Sichon and Og,9
I imagined that the vow10 had been cancelled.11
Saying.
This is one of the three occasions
where Moshe said to the Almighty,
"I will not leave You alone
until You make known to me
whether You will do as I requested or not."12
Verse 24: Ad-noy, El-him.
Merciful in judgement.13 14
You have begun to show Your servant
an opportunity to stand and pray
even though the decree has gone forth.
He [Moshe] said to Him, "I learned this from you,15
for You said to me,16 'Now leave me alone.'
Was I then holding You?
[But You said this] to provide an opportunity
[and to show] that it was up to me
to pray for them.
Similarly, I thought to do so now."17
Your Greatness.
This refers to Your attribute of goodness.
Similarly it is said,
18"And now please magnify the Might of my Master."19
And Your hand.
This refers to Your right hand
which is extended to all who enter the world.20 21
Powerful.
You subdue with [Your] compassion
the attribute of strict justice.22
That there is no power etc.
You are unlike a king of flesh and blood
who has advisors and critics
who would deter him when he wants to do kindness
and to forgo his attribute [of strict justice].
You, however, there is no one to deter You,
should You pardon me and annul Your decree.23
But according to its simplistic sense [it means]:
You have begun to show Your servant
the war with Sichon and Og, as it is written,
"I have begun defeating before you;"
show me also the war with the thirty-one kings.24 25
Verse 25: Please allow me to cross over.
The word {Hebrew Ref} 26 is a term denoting a request.
27
This good mountain.
A reference to Jerusalem.28
And the Lebanon.
A reference to the Bais HaMikdosh.29
Verse 26: Ad-noy grew angry [at me].
He was filled with wrath.30
Through your fault.
You caused this [to happen] to me.31
Similarly it is said,
32"And they provoked Him at the waters of Merivah,
and Moshe suffered harm because of them."33
Enough for you.
So that people should not say,
"How harsh is the Master,
and how stubborn and pleading is the disciple."34
Another explanation [of {Hebrew Ref} ]
Much more than this is preserved for you,
great is the goodness that is hidden away for you. (Siphre)
Verse 27: And see with your own eyes.
35
36
You asked of Me---
37"And let me see the good land";
I will show you all of it,38
as it is said,
39"And Ad-noy showed him all the land."40
Verse 28: And command Yehoshua.
Regarding the troubles, the burdens
41and the strifes [of leadership.]42
And encourage him and embolden him.
With your words43
so that he will not become faint-hearted, saying,
"Just as my teacher (Moshe) was punished
because of them,
so eventually will I be punished because of them;
I [therefore] assure him that he will cross over
and he shall apportion to them [the land.]
Because he will cross.
If he will cross at the head [of this people]
they will possess [the land],
but if not they will not possess it.44
And similarly you find
that when he sent some of the people against Ai
and he remained [in the camp],
45"The men of Ai killed [thirty-six] of them."
And when he fell on his face,46
he [G-d] said to him, "Get up."47
It [the word {Hebrew Ref} ] is written [without the vov]
[so that it can be read] {Hebrew Ref} ---
[It is because of] you remaining in your place
and sending My children to war [that caused this defeat.]
Why is it that you have fallen on your face?
Did I not say this to Moshe, your teacher:
If he will cross over [at the head] they will cross,
and if not, they will not cross.48
Verse 29: We lived in the valley [facing Beis Peor].
And you attached yourselves to idolatry,49
but nevertheless,50 "And now Yisroel,51
listen to the statutes," and everything is forgiven you.
But I was not privileged to be forgiven.52
Chapter 04 - Rashi
Verse 2: Do not add.
For instance to place53 five parshiyos in the
tefillin,
to take five54 species [of fruit] for the mitzvah of
lulav,
to place five55 fringes [instead of four on one's garment];
56
and this also applies to (the command),
"And do not subtract from them."57
Verse 6: You will preserve them.
This refers to the study of the Mishnah.58 59
And you will fulfill them.
As literally implied.
For that [displays]
your wisdom and understanding, etc.
Through this you will be considered
wise and understanding60 in the eyes of the nations.
Verse 8: Upright statutes and laws.
That are proper and acceptable.61
Verse 9: [Only] look out for yourself, etc.
Lest you forget the words.
Then, if you do not forget them,
and you fulfill them correctly
will you be considered wise and understanding;62
but if you distort them through forgetfulness,
you will be considered fools.
Verse 10: The day you stood.
This verse is connected with the preceding verse:63
"[the words] your eyes witnessed"
on the day you stood at Choreiv,
where you saw the thunder and lightning.
They will learn.
for themselves [ {Hebrew Ref} ].
They will teach.
Others. [ {Hebrew Ref} ].
Verse 14: Ad-noy commanded me at that time to teach you.
This refers to the Oral Law.64
16 {Hebrew Ref} .
Form.
Verse 19: Or lest you raise your eyes [heavenward]---
to speculate about the matter,
and to set your heart to blunder after them.65
When Ad-noy has made them available
to provide them with light.66
Another explanation:
[He made them available] as deities.67
He did not prevent them
from blundering after them,
but paved the way for them [to err]
through their meaningless speculations,
in order to banish them from the world.68
Similarly it states:
69"For he smoothes [the way] before his eyes,
causing Him [G-d] to discover his iniquity
for which He will hate him.
Verse 20: [Iron] crucible.
This is a vessel in which gold is refined.
Verse 21: Grew angry.
He was filled with wrath.70
On account of your statements.
Because of your attitude and your actions.
Verse 22: For I am to die---I am not crossing.
Since he was to die, how was he to cross?
But [what he meant was]
"even my bones will not cross over."71
Verse 23: An image of anything.
The likeness of any object.72
That Ad-noy commanded you.
That He commanded you not to make.73
Verse 24: A jealous Almighty.
He is jealous to take vengeance;74
In Old French---emportement.
His anger is glowing to punish
those who worship idols.
Verse 25: And have grown old.
He hinted to them
that they would be exiled from it
at the end of eight hundred and fifty-two years,
which is the numerical value [gematria] of {Hebrew Ref} .
But he sent them into exile earlier---
at the end of eight hundred and fifty years.75
He exiled them two years earlier
than the numerical value of {Hebrew Ref}
so they would not suffer the fulfillment of
76"that you will be completely removed [from the
land]."
And this is [the meaning of] what is said:
77"And Ad-noy precipitated the evil,
and He brought it upon us,
for Ad-noy our G-d is righteous."
He acted righteously [charitably {Hebrew Ref} ) with us,
for He hastened to bring [the evil]
two years before its time.78
Verse 26: I bring as witness against you.
I have designated them to be witnesses
that I have warned you.79
Verse 28: There you will serve gods.
[This should be understood] as the Targum [has it]:
Since you will serve those who worship them [idols]
it will be considered as though you worship them [idols].80
Verse 31: He will not forsake you
by not supporting you with His hands.
The expression of {Hebrew Ref} is an expression signifying
that He will not cause something---
he will not cause you to be weakened [forsaken],
for He will not separate you from Him.
Similarly, "I grasped him and would not let him go,"81
the word {Hebrew Ref} is not vocalized {Hebrew Ref} .82
The term {Hebrew Ref} always refers
to the causative or reflexive form---
[one who forsakes others
or one who causes himself to be forsaken],
as for example:83 "Leave her alone,"---let her be
released.
84"Leave Me alone"---release yourself from Me.
Verse 32: The early years.
85Regarding the early years.
From one end of the heavens.
Also86 inquire of all the creatures
[that exist] from one end [of heaven] to the other end.
This is its plain meaning;
but a Midrashic explanation teaches us
regarding the height of Adam
which reached from earth to heaven,87
which is the same measurement
as from one end [of the heavens] to the other end.88
Did anything ever happen comparable
to this great event?
And what is this great event?
[See next verses] Did any people [ever hear], etc.
Verse 34: Did any god ever miraculously [come].
Has any god ever performed such miracles
to come and take for himself a nation, etc.
All these letters hei ( {Hebrew Ref} ) are interrogative
prefixes,
and are therefore vocalized with chataph patach:
{Hebrew Ref} ---Did anything ever happen.
{Hebrew Ref} ---Did anyone ever hear
{Hebrew Ref} ---Did any people ever hear.
{Hebrew Ref} ---Did any god ever miraculously.
Through tests.
By means of tests,
he made His mighty deeds known to them,
for example: "Glorify yourself at my expense,"89
whether I will be able to do so.
This is an example of a test.
With signs.
With signs to confirm that he [Moshe]
is the messenger of the Almighty,
for example, "What is that in your hand."90
With wonders.
These refer to the wonders that He brought upon them---
the astonishing plagues.
Through warfare.
This refers to the episode of the Reed Sea,
as it is said, "For Ad-noy is fighting for them."91
Verse 35: You have been shown.
{Hebrew Ref} according to Targum Onkelos means
"You were shown."92
When the Holy One, blessed is He, gave the Torah,
He lay open for them the seven heavens.93
And just as he split [opened] the upper spheres
so too did He split the lower spheres,
and thus they saw that He is the only One.
It is therefore stated:
"You have been shown that you might know."
Verse 37: Because He loved [your fathers].
And all this94 was because He loved [your fathers].
And He took you out before Him.
Like a man who leads his son before him,95
as it is said,
96"the angel of G-d moved [from its position]
when it traveled in front of the Israelite camp,
and went behind them.97
Another explanation:
"And He took you out in His Presence,"
in the presence of their fathers,98 as it is said,
99"In the presence of their fathers, He did wonders."
Do not be puzzled
that it refers to them (the fathers) in the singular100
for it has [already] written about them
in the singular,
"And He chose his descendants after him."
Verse 38: [Stronger] than you from before you.
Invert [the order of the verse] and then explain it:
"to expel from before you
nations greater and stronger than you."
Like this day.
Just like you see this day.
Verse 41: Then Moshe set aside.
[ {Hebrew Ref} is
the future tense]
He gave thought in his heart
to be concerned about the matter101
to set them [the cities] aside.
And although they would not offer asylum
until those cities of Canaan were set aside,102
Moshe said, a mitzvah that I can fulfil,
I will fulfil.103
Across the Yardein where the sun rises.
On that side which is on the east of Yardein.104
Where the sun rises
Because {Hebrew Ref} is in the construct state,
the letter reish is vocalized with a chataph [
sheva],105
[meaning] the rising of the sun---
i.e., the place of the sun's rising.
Verse 44: And this is the Torah.
This refers to that which he was about
to set forth after this chapter.
Verse 45: These are the testimonies...
that Moshe addressed.
They are the very same [testimonies etc.]
that he spoke when they went out of Egypt.106
He reviewed and taught it to them107
on the plains of Moav108
which are on the side of the Yardein
that is on the east,
because the second side was to the west.
Chapter 05 - Rashi
3--4: Not with our fathers
alone109
did Ad-noy make this covenant etc.,
but with us, etc., face to face.
R' Berachia said, "This is what Moshe said [implied],
Do not say that I am misleading you
about something that is not a matter of fact
such as an agent does
acting as a middleman between the buyer and seller;
for in this case,
the seller himself110 is speaking to you.
Verse 5: Saying.
[The word {Hebrew Ref} ] is connected [with the previous
verse]:111
Ad-noy spoke to you at the mountain
from within the fire saying I am Ad-noy etc.";112
while I was standing between Ad-noy and you.
Verse 7: In My presence.
In any place where I am
and that includes the entire world.
Another explanation: So long as I exist.113
I have already explained the Ten Commandments.
Verse 12: Preserve.
In the previous [Ten Commandments]
it states "remember."
[the explanation is] both of them ( {Hebrew Ref} )
were pronounced simultaneously and as one word,
and were heard in one sound.114
As ... commanded you.
Before the giving of the Torah
[you were commanded to do so] at Marah.115 116 117
Verse 15: Remember that you were a slave, etc.
He freed you on the condition
that you shall be His servant118
and preserve His commandments.
Verse 16: As the way . . . commanded you.
Also regarding the honor of father and mother
were they commanded at Marah, as it is said,
119"there He set before them statutes and ordinances."120
Verse 17: Do not commit adultery.
The term {Hebrew Ref} , adultery, is applicable
only in reference to a married woman.
Verse 18: Do not covet.
[" {Hebrew Ref} " is translated by Targum Onkeles]---"
{Hebrew Ref} "
which is also an expression of desiring,121
similar to {Hebrew Ref} (pleasant to look at),122
which the Targum translates
{Hebrew Ref} (desirable to behold.)
Verse 19: Without cessation.
The Targum translates {Hebrew Ref} ,---
{Hebrew Ref} without interruption,
(Because it is the nature of a human being
that he is incapable of speaking
all his words in one breath
and therefore he must pause [between words];
and it is characteristic of
the Holy One, blessed is He, that this is not so,
[Therefore] He did not pause,
and since He did not pause,
there was no need to resume,)
because His voice is strong and eternal.123
Another explanation of {Hebrew Ref} :
He never again revealed Himself
in such a public demonstration.
Verse 24: And you will tell us.
You have diminished my strength
like that of a woman,124
for I was distressed about you
and you weakened my hands,
because I saw you were not anxious
to come near to Him out of love.125
Would it not have been better for you
to learn [directly] from the Mighty One,
and not to learn from me.
Chapter 06 - Rashi
Verse 4: Ad-noy is our G-d, Ad-noy is one.
Ad-noy who is presently our G-d
and not the G-d of the nations,
will in the future126 be [recognized] as the One G-d,127
as is said, "For then I will turn over to the peoples
a pure language
that they may all call upon the Name of Ad-noy."128
And it is said, "On that day
Ad-noy will be One and His name One."129
5--6: You are to love.130
You are to obey His words (commands)131
because of your love [for Him].132
There is no comparison between
one who obeys out of love
and one who obeys out of fear.
He who obeys (serves) his master out of fear,
should the master over burden him,
he will leave him and go away.133
With all your heart.
With your two inclinations.134 135
Another interpretation, "with all your heart"---
your heart should not be fragmented with G-d.136
With all your soul.
Even if He were to take your soul.137
And with all your possesions.
With all your wealth.
There are men whose wealth
is dearer to them than their bodies.138
It is therefore said, "With all your possessions."
Another interpretation, "With all your measures"---
with what ever measure He apportions you,
weather it is a measure of goodness
or a measure of punishment (you must love Him).139
Similarly did Dovid say:
140"the cup of deliverance I will raise
[and upon the Name, Ad-noy, I will call].
141"Trouble and sorrow I encounter,
[and upon the Name, Ad-noy, I call]."
What is the form of love [you are commanded]?142
"These words143 [that I command you today, etc.]"
For in this manner you be aware
of the Holy One blessed is He,
and You will cling to His ways.144
That I command you today.
[These words] shall not be in your eyes
like an out dated decree
which no one takes seriously,
but rather like a newly given one,145
which is read eagerly by all.146
The word {Hebrew Ref} implies
a royal command in written form.
Verse 7: And you shall teach them.
The word {Hebrew Ref} is an expression of sharpness,147
implying that they (words of Torah)
should be sharp in your mouth,148
so that if a person asks you anything about them,
you will not need to stammer (hesitate) about it,
but tell him (the answer) immediately.149
To your children.
[In this instance {Hebrew Ref} ] refers to the disciples
(students).150
We find everywhere that
disciples are referred to as children, as it is said,
151"You are children of Ad-noy, your G-d,"
and it says,
152"the children (disciples) of the prophets
who were in Beis Eil."
Similarly in reference to King Chizkiyahu
who taught the Torah to all of Yisroel,
and he called them children, as it is said,
153"My children, now, do not be carelessely forgetful."
And even as disciples are called children
as it is said, "You are children of Ad-noy, your G-d,154
so too is the Rav (teacher) called father, as it is said,
155"My father, my father, the chariot of Yisroel, etc."156
And you are to discuss them.
Your main discussions should be only about them.157
Make them (words of Torah) primary
and do not make them of secondary importance.158
When you go to sleep.
I might conclude that this means
even if you go to sleep in midday,
it is therefore stated, "When you arise."
I might then conclude that this means
even if you arise in midnight,
it is therefore stated,
"When you sit at home
and when you walk on the road;"159
thus the Torah speaks of the usual way of life,
[indicating that {Hebrew Ref} means] the usual time of
sleeping
[and {Hebrew Ref} means] the usual time of rising.
Verse 8: And you are to tie them as a sign
upon your arm.
These are the tefillin that are placed on the arm.
And they are to be totafos between your eyes.
These are the tefillin that are placed on the head.
It is due to the number of Scriptural sections160
[contained in them] that they are called totafos,
for {Hebrew Ref} in Coptic language means two,
and {Hebrew Ref} in the African language means two.161
Verse 9: The doorposts of your house.
The word {Hebrew Ref} is written defectively162
to indicate that only one is necessary [for each door.]163
And on your gateposts.
[The plural is used] to include the gates of courtyards,
the gates of provinces and the gates of cities.164
Verse 11: Hewn cisterns.
since it [Eretz Yisroel] is a place of
stones and cliffs,
the word {Hebrew Ref} , hewn, is an appropriate term here.
Verse 12: From the house of slavery.
As the Targum explains: "From the house of slavery,"
from the place where you were slaves.165
Verse 13: And swear by His Name.
If you possess all these qualities:166
You fear His Name and you serve Him,
then you may swear by His Name;
for since you fear His Name
you will be prudent with your oath,
otherwise you should not swear.
Verse 14: From the gods of the peoples around you.
This laws also applies to those that are far away,
but since you observe how those around you
go astray after them, the need to warn you
against them was of greater necessity.
Verse 16: At Massoh.
When they went out of Egypt,
it was there that they tested Him regarding water,
as it is said, "Is Ad-noy among us (or not ).
Verse 18: The upright and the good.167
This refers to compromises
beyond what is outlined by the law.
Verse 19: As (Ad-noy) declared.
And where did He so declare?
"And I will bring panic to all the people, etc."168
Verse 20: When your son asks you tomorrow.
The word {Hebrew Ref} (tomorrow) is used sometimes
in reference to a distant future.169
Chapter 07 - Rashi
Verse 1: And He will cast out.
This is an expression of casting away and displacing,
and similarly, "And the iron flies off."170
Verse 2: And do not favor them.
Do not hold them in esteem.
It is forbidden to say,
"How handsome is the heathen."
Another interpretation:
do not give them
an encampment (settlement) in the land.171
Verse 4: For he will turn your son away from me.
If the son of the gentile
will marry your daughter,
he will turn away your son (grandson)
whom your daughter will bear for him,
from following after Me.
From this we learn
that your daughter's son,
who is born of a gentile,
is considered your son;172
but your son's son, born of a gentile woman,
is not considered your son,
but rather her son;173
for it is not said [regarding the prohibition:]
"Do not take his daughter for you son,"
because she will turn [your (grand)son away from Me],174
but only that he (the gentile) will turn your son, etc.175
Verse 5: Their altars.
Constructed of several stones.
Their monuments.
Made of a single stone.
Their worship-trees.
Trees which they worship.176
Their statues.
Carved images.
Verse 7: Not because of
the multitude of your population.
This is to be taken literally,
but there is also a Midrashic interpretation:177
Because you do not magnify yourselves (boasting)
when I shower you with goodness,
therefore did [Ad-noy] delight in you.178
For you are the least.
You diminish yourselves, as did Avrohom, who said,
179"I am but dust and ashes,"
and like Moshe and Aharon who said,
180"What are we"?
And you are not as Nevuchadnetzar, who said,
181"I will be compared to the Most High,"
or like like Sancherev, who said,
182"Who are they among all the gods of these lands,
[that have delivered their land out of my hand
that Ad-noy should deliver Jerusalem and of my hand?"]
or like Chirom, who said,
183"I am a god, in the seat of G-d, I sit."184
For you are the least.
Here the word {Hebrew Ref} is used to express "for."
Verse 8: Rather, out of Ad-noy's love.
Here the word {Hebrew Ref} is used to express "rather."
"Not because of the multitude of your population,
did Ad-noy desire you,
rather, out of Ad-noy's love for you."
And out of His keeping the oath.
On account of185 His keeping the oath.
Verse 9: For a thousand generations.
But below it states: "For thousands of generations."186
Here where it is connected to
"and for those who keep His commandments"
[referring to those who do so out of fear]
it states "for a thousand generations;187
but below it is connected to
"for those who love Me"188
[referring to those who do so and of love,
whose reward is greater,]
it states for thousands of generations.189
For those who love Him.
They obey [G-d's commandments] out of love.
And for those who keep His commandments.
Referring to those who do so out of fear.
Verse 10: And He pays His enemy to his face.
During his lifetime,
He rewards him (for his good deeds,)
in order to destroy him190
[from participating] in the World to Come.
Verse 11: Today, to fulfill.
And tomorrow in the World to Come,
[will you] receive the reward for them.191