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.
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