Devarim
Book 5: Deuteronomy
EIKEV - RASHI COMMENTARY
Chapter 07 - Rashi
Verse 12: In the future,
as a consequence of your heeding.
If,1 even the lesser commandments2
which a person [sometimes] treads on with his heels,3
you will heed, [then]4---
Ad-noy, your G-d will preserve...
He will keep5 his promise to you.
Verse 13: The offspring of your cattle.
The young of your cattle6
which the female7 casts out from her womb.
And the herds of your sheep.
Menachem (ben Seruk) explains
that {Hebrew Ref} (the strong bulls of Bashan)8
means the choicest of the flock,
similar to {Hebrew Ref} ,9 which expresses
strength.
Onkelos translates it as herds of your sheep.
Our Sages said: "Why are they called {Hebrew Ref} ?
"Because they enrich their owners."10
Verse 14: A sterile male---
who cannot beget children.
Verse 17: Perhaps you may think to yourself.
You must agree that ( {Hebrew Ref} ) in this context
is an expression of perhaps:
Perhaps you may think to yourself
"Because11 they are [so] many,
I will be unable to dispossess them."
You should not say [think] so.12
Verse 18: Do not fear them.
And it is impossible to explain [the word {Hebrew Ref} ]
according to any of the other meanings of {Hebrew Ref} 13
that would fit in with:14 Do not fear them.15
Verse 19: Tests.
{Hebrew Ref} means tests.
Signs.
For example, "And it became a snake,16
and "it became blood on the dry land."17
And the wonders---
the wondrous plagues.
The mighty hand.
This refers to the pestilence.18 19
And the extended arm.
This is a reference to the sword
20of the plague of (the Egyptian) first born.21
Verse 20: The tzir'oh.
This a flying insect
which injected a poisonous substance into them,
and castrated them and blinded them
in every place where they would hide.22
Verse 22: Lest the wild animals multiply against you.
But is it not true
that if they do the will of the Omnipresent
they would not have to fear the beast,
as it is said,
23"And the wild animals will be at peace with you?"
However it was known to Him
that they would sin in the future.
Verse 23: And will confuse them.
Both syllables of the word {Hebrew Ref} have a kometz
vowel
because the last mem is not part of the root.
Thus {Hebrew Ref} is the same as {Hebrew Ref}
[and will confuse them].
However (the word {Hebrew Ref} in the verse,)
24"And though the roller of his wagon was noisy,"
the verb {Hebrew Ref} consists entirely of root letters;
therefore half of it has a kometz ( {Hebrew Ref} )
and half of it has a patach ( {Hebrew Ref} )
like any other verb of three letters.
Chapter 08 - Rashi
Verse 1: The entire mitzvah.
This can be understood in its plain sense.25
There is also a Midrashic explanation:26
If you began to fulfill a mitzvah, complete it;
for the mitzvah carries the name only [it is only
accredited]
of the one who completes it, as it is said,
27"And the bones of Yoseif
which Bnei Yisroel brought up from Egypt
they buried in Shechem."
Now, didn't Moshe himself attend to them [the bones]
28to bring them [up from Egypt]?
However, since he had no opportunity to complete it,
and Bnei Yisroel did complete it,
it is called by their name.29
Verse 2: Will you guard His mitzvos--
not to test Him
and not to be critical of Him.30
Verse 4: Your garment did not wear out on you.
The clouds of Divine Glory
rubbed the grime off their clothes
and pressed them like pressed garments;31
and their children too, as they grew,
their clothes grew with them,
similar to the covering (shell) of a snail32
which grows with it.33
Nor did...swell.
It did not blow up like dough ( {Hebrew Ref} ).
This usually happens to those who walk barefoot,34
that their feet become swollen.
Verse 8: {Hebrew Ref} ---(literally, the olive of
oil).
Its meaning is, olives that produce oil.35
Chapter 09 - Rashi
Verse 1: Greater and more powerful than you.
You are powerful36
but they are even more powerful than you.37
Verse 4: Do not say in your heart:
My righteousness and the wickedness of the nations
was the cause [of my inheriting the land.]38
Verse 5: Not because of your righteousness---
are you coming to inherit---
but because of the wickedness, etc.
Here the word {Hebrew Ref} means "but."
Verse 9: I remained on the mountain:
In this sense, the word {Hebrew Ref} ( {Hebrew Ref} )
means remaining.39
Verse 10: Tablets
The word is written as {Hebrew Ref} (a singular form)
[without a {Hebrew Ref} -vov before the {Hebrew Ref} -
tof]
to imply that they were both alike.40
Verse 18: I prostrated myself before G-d as before,
forty days [and forty nights].
As it is said, "I will now ascend to Ad-noy,
perhaps I will gain atonement for your sin."41
During that ascension,
I remained for forty days---
hence, they came to a close on the twenty-ninth of Av,
as he ascended on the eighteenth of Tammuz.42
That day,
G-d granted the Israelites favor43
and said to Moshe,
"Carve two stones for yourself,"44
and he remained for an additional forty days---
hence, they came to a close on Yom Kippur.
That day,
the Holy One, may He be blessed, granted favor
to the Israelites joyfully,
and said to Moshe,
'I have forgiven, just as you spoke.'45
This is why it was designated
for atonement and forgiveness.
From where is it derived
that He granted complete favor?
For it is said concerning the forty days
of the last tablets,
46"I remained on the mountain
just as during the first days.47"
Just as the first48 were with favor,
so were the last with favor.
You may thus say
that the interim days49 were with anger.50
Verse 20: And at Aharon, Ad-noy grew very angry.
Because he listened to you.
To destroy him.
This refers to the death of children.51
Similarly, it is said,
52"I shall destroy his fruit from above."53
I also prayed for Aharon.
My prayer was effective
in atoning for half.54
Two died,55
and two56 were spared.57
Verse 21: Grinding.
This is the present tense,
like58 "going,"59 "longing."
Molant in Old French.
Verse 25: I prostrated myself, etc.
These are the very days
mentioned above.60
They are repeated here
because Scripture here records
the pattern of his prayer,
as it is said,
"Ad-noy G-d, do not destroy your people, etc."61
Chapter 10 - Rashi
Verse 1: At that time.
At the end of forty days,
He granted me favor,
and said, "Carve for yourself,"
and, afterward, "Make for yourself an ark."
However, I made the ark first,
for, when I arrive with the tablets in hand,
where shall I place them?62
Now this is not the ark which Betzalel made,
for they were not engaged with the Tabernacle
until after Yom Kippur,
since, it was only when he descended from the mountain63
that he instructed them
concerning the construction of the Tabernacle.64
65And Betzalel made the Tabernacle first,
and afterward the ark and the vessels.66
Hence, this was a different ark;67
this one went with them when they waged war,
while the one Betzalel made did not go to war,
except in Eli's time,68
when they were punished over it,
and it was captured.69
6--7: Bnei Yisroel
travelled from Be'eiros Bnei Ya'akon to Moseiroh.
Why is this relevant here?
Furthermore,
was it from Be'eiros Bnei Ya'akon
that they travelled to Moseiroh?
Was it not, rather, from Moseiroh
that they came to Bnei Ya'akon,
as it is said,
"They travelled from Moseiros, etc."?70
Also, "There Aharon died?"
Was it not at Mount Hor that he died?71
Make a reckoning,
and you will discover
that there were eight journeys72
from Moseiros to Mount Hor.73
But, rather,
this, too, is part of the reprimand.
'In addition, you perpetrated this;
When Aharon died at Mount Hor
at the end of forty years,
and the clouds of glory departed,
you were afraid of war with the king of Arad,74
so you decided to return to Egypt.
You turned back eight journeys,
until Bnei Ya'akon,
and from there to Moseiroh.
There, the Levites fought with you.
They killed some of you,
and you some of them,
until they brought you back
along the route of your retreat.75
From there you returned to Goodgode,
which is Chor Hagidgad.76
And from Goodgode, etc.
At Moseiroh,
you expressed deep grief
over the death of Aharon,
which brought this upon you,
so that it seemed to you
as if he had died there.77
Moshe juxtaposed this reprimand
with the shattering of the tablets
to teach
that the death of the righteous is as disagreeable
before G-d,
as the day when the tablets were shattered.78
Also, to inform you
that He was as disturbed
when they exclaimed,
"Let us choose a leader"79
in order to turn away from Him80
as on the day that they made the [golden] calf.
Verse 8: At that time, Ad-noy separated, etc.
This refers to the original subject.
At that time.
During the first year of your departure from Egypt,
when you transgressed with the calf,
and the Levites did not transgress,
the Omnipresent separated them from you.81
This passage is juxtaposed with the retreat to Bnei Ya'akon
to teach that, here as well,
the Levites did not transgress,
but remained steadfast in their faith.
To carry the ark.
The Levites.82
To stand before Ad-noy to serve Him,
and to bless in his Name.
The kohanim.83
This refers to the lifting of the hands.84 85
Verse 9: This is why Levi had no share.
Because they were separated
for service at the altar,
and do not have the opportunity86
for plowing and planting.
Ad-noy is his heritage.
He receives his allotted portion87
provided readily88 from the palace of the King.89
Verse 10: And I remained on the mountain.
To receive the last tablets.
Because he did not specify above
how long he remained on the mountain
during this final ascent,
he returns now and begins anew.
Like the first time.
With the first tablets.90
Just as they were with favor,
so were these with favor.91
However, the intermediate ones,
when I remained there to pray for you,
were with anger.92
Verse 11: And Ad-noy said to me.
Although you turned away from Him
and sinned with the calf,93
He said to me,
94"Go, lead the people."
Verse 12: And now, Yisroel.
Although you have perpetrated all this,
He is still compassionate
and affectionate towards you,
so that, despite all your transgressions before Him,95
He requires nothing of you
'...other than to fear, etc.'
Other than to fear, etc.
The Rabbis extrapolate from here:
All things96 are in the hands of Heaven,
aside from the fear of Heaven.97
Verse 13: To keep Ad-noy's commandments.
And this is also not for naught,
but 'for your benefit'---98
so that you may be rewarded.
Verse 14: Look! to to Ad-noy your G-d.
All things.99
Even so,
Verse 15: Only your forefathers did Ad-noy desire.
Above all things.
You.
Just as you see yourselves,100
desired above all nations,
like this day.
Verse 16: Your heart's blockage.
Your heart's obstruction---
its covering.101
Verse 17: And Lord over lords.
No lord is capable
of rescuing you from His hand.
Who neither exercises favoritism.
If you cast off His yoke.102
Nor accepts bribes.
To appease him with monetary gifts.103
Verse 18: Who performs justice for orphan and widow.
This104 expresses power.
Adjacent to His power,
you find His humility.105
And loves the convert
to give him bread and a garment.
This106 is a significant matter,
as Ya'akov devoted himself totally
to praying for this,
"...and gives me bread to eat
and clothing to wear."107 108
Verse 19: Because you were strangers.
With your own blemish
do not taunt your fellow.109
Verse 20: Fear Ad-noy your G-d.
And serve Him, and cling to Him.110
After having acquired
all of these attributes,
then 'swear in His Name.'111
Chapter 11 - Rashi
Verse 2: Know today.
Pay close attention,112
so that you know and understand,
and accept my reprimand.
For it is not with your children.
That I now speak,113
who might say,
'We do not know,
now have we seen, all this.'
Verse 6: Amid all of Yisroel.
Wherever any of them fled,
the earth split and swallowed him up.
These are R' Yehudah's remarks.
R' Nechemiah said to him,
'But is it not already stated,
114"The earth opened its mouth"
---not "its mouths?" '
He said,
'Then how am I to sustain
"amid all of Yisroel?" '
He replied,
'The ground sloped, funnel-like,
so that wherever one of them was,
he rolled into the abyss.115
And all the sustenance at their feet.
This refers to a man's wealth,
which establishes him on his feet.116
Verse 7: But rather your eyes have witnessed.
This completes the passage stated above,117
'For it is not with your children
who have not known, etc.,
but rather with you, whose eyes have witnessed, etc.'118
Verse 10: Is not like the land of Egypt.
But better than it.
This assurance was made to the Israelites
when they departed from Egypt,119
when they said,
'Perhaps we shall never come
to a land as good and as beautiful as this.'
But perhaps Scripture speaks derogatorily
and this is what he told them:
'It is not like the land of Egypt,
but inferior to it.'120
The Torah therefore teaches,
"Chevron was built seven years before,121 etc."
One man built them,
Cham built Tzoan for his son Mitzrayim,
and Chevron for Canaan.
it is customary for a man to build the superior one
and afterward the inferior one,
so that what is discarded by the first
is relegated to the second.
Everywhere, what is cherished takes precedence.
Thus you learn that Chevron is superior to Tzoan.
Now Mitzrayim is the most praiseworthy of all lands,
as it is said,
"Like Ad-noy's garden, like the land of Mitzrayim."122
And Tzoan was the most praiseworthy in Mitzrayim,
for it was the seat of royalty,
as it is said,
"for his ministers were in Tzoan."123
Chevron was most inferior in Eretz Yisroel---
that is why it was set aside as a cemetery.
Yet, despite this, it was superior to Tzoan.124
In Kesubos,125 this is expounded differently.
Is it possible that a man would build a home
for his younger son,
and then for his older son?
Rather, it was built up
seven times more than Tzoan.126
From which you departed.
Even the land of Raamses,
where you dwelt,127
which is the best of the land of Mitzrayim,
as it is said,
"in the best of the land, etc."---128
even that cannot compare with Eretz Yisroel.129
And watered it on foot.
In the land of Egypt,
you had to bring water from the Nile on foot
in order to irrigate it;
you had to lose sleep, to toil.
The lowlands were irrigable,
but not the highlands,
and you had to bring the water up
from the low areas to the high ones.
But with this,
"by the rain of the skies you will drink water."130
You can sleep in your bed
while the Holy One, may He be blessed,
irrigates lowland and highland,
open and enclosed areas alike.131
Like a vegetable garden.
For which rainfall is insufficient.
It must be irrigated on foot,
with [the water carried on] the shoulders.
Verse 11: Is a land of mountains and plains.
The mountain is more valuable than the plain,
for in the plain,
on a kor-sized percel
you may plant a kor,
but on the mountain,
a kor-sized parcel
yields five kors---
four on its four slopes,
and one at its peak.132
And plains.
This refers to level areas.133
Verse 12: That Ad-noy, your G-d, looks after.
But does He not look after all the lands,
as it is said,
"Bringing rain to no-man's land"?134
But, rather, it is as if
He seeks after no other land but this,
and as a result of seeking after this,
He incidentally seeks after all the other lands.135 136
The eyes of Ad-noy, your G-d, are always upon it.
To see what its needs are,
and to initiate decrees concerning it,137
sometimes beneficial,
and sometimes damaging,138 etc.,139
as stated in tractate Rosh Hashanah.
From the year's beginning.
From the beginning of the year
judgement is passed
determining what is to occur at its end.140
Verse 13: Should you heed [lit., "It shall be . . ."].
"It shall be" relates to the statement above,
"by the rain of the skies you will drink water."141
Should you thoroughly heed.
If you heed the old,142
then you shall heed the new.143 144
Similarly, "It shall be, if forgetting you forget."145
If you begin forgetting,
you shall eventually forget everything.
This is as it is written in the scroll,146
'If you forsake me for a day,
I shall forsake you for two.147
Commanding you today.
They must be as fresh to you,
as if you heard them this very day.148
To love Ad-noy.
You must not say,
'I shall study so that I may become wealthy,
or 'so that I may be entitled "Rabbi,"
or so that I may be rewarded.'
Rather, all that you fulfill,
fulfill with love,149
and the glory will eventually follow.150
And to serve Him with all your hearts.
With the service of the heart---
this refers to prayer,
as prayer is entitled "service,"
as it is said,
"Your G-d whom you constantly serve."151
Was there sevice in Bavel?152
Rather, because he prayed,
as it is said,
153"Windows were open for him,154 etc."
Similarly, with Dovid it is said,
155"May my prayer be established
like incense156 before You."157
With all your hearts and with all your souls.
But has not Scripture already commanded,
"With all your heart and with all your soul?"158
Evidently, one command is addressed to the individual,159
and the other command is addressed
to the community.160 161
Verse 14: I will provide the rain of your land.
You fulfilled your obligation---
I, too, shall fulfill my obligation.162
In its time.
During the night,
so that it does not trouble you.
Another interpretation of "in its time."
On Shabbos eve,
when everyone is at home.163 164
Fall rain.
This refers to the rain
which falls after seeding,
saturating the earth and the seeds.165
Spring rain.
This refers to the rain
which falls just prior to the harvest,
filling the stalks with grain.
The word {Hebrew Ref} denotes something which arrives late,
as Targum renders166 "the late ones," {Hebrew Ref}
Another interpretation.
It is called {Hebrew Ref} because
it descends on the ears and on the stalks.167
You will harvest your grain.
You will gather it into your home,
not your enemies,
as it is said,
"...if I give your grain, etc.,
for he who gathers it shall consume it,"168
but not as it is said,
169"It shall come to pass
that if Yisroel plants, etc."170
Verse 15: And I will provide grass in your field.
So that it will not be necessary for you
to lead it to the desert.171
Another interpretation.
You will reap your produce
throughout the entire rainy season,
and throw it before your animals.172
They you will discontinue reaping for thirty days
prior to the harvest,
and there will be no shortfall of grain.173
And you will eat and be full.
This a different blessing174---
the blessing will visit the bread
with your abdomen,
so that you will eat175 and be full.
Verse 16: Look out for yourselves.
Since you will eat and be full,
look out for yourselves,
so that you are not insubordinate,
for a man does not rebel
against the Holy One, may He be blessed,
except when satiated,
as it is said,
176"Lest you eat and become full,
and your cattle and flocks multiply."
What is said afterward?
177"You shall become arrogant and forget."178
And you turn away.
By abandoning the Torah,179
and because of this,
"you serve alien gods."
For once a man abandons the Torah,
he proceeds to adhere to idolatry.
Similarly, Dovid said,
"For they have driven me away, this day,
from adherence to Ad-noy's heritage,
saying, 'Go, worship, etc.' "180
Now who said this to him?
But, rather, since I have been driven away
from engaging in the study of Torah,
I am thereby brought close to worshipping alien gods.181
Alien gods.
They are alien to those who worship them182---
he cries out to him,
but he does not respond.
Thus, he has become alienated from him.183
Verse 17: Its produce.
Even what you bring to it,184
as it is said,
185"You have planted much,
but gathered little."186
And you will swiftly be removed.
In addition to all the other suffering,187
I will exile you from the land
which caused you to sin.188
This is compared to a king
who sent his son off to a feast,
but sat and admonished him,
'Do not overindulge in eating,
so that you may return home in cleanliness.'
The son payed no attention,
overindulged in eating and drinking,
vomited, and filthied everyone attending the feast.
He grasped his hand and foot,
and flung him behind the palace.189
Swiftly.
I will not allow you any extension.190
But you may ask,
was not an extension granted
to the generation of the flood,
as it is said,
"His days shall be a hundred and twenty years"?191
The generation of the flood
had no one from whom to learn.192
You, however, have someone from whom to learn.193
Verse 18: You are to place these words of Mine.
Even after you are exiled,
you must distinguish yourselves
by performing mitzvos.194
Set the tefilin in place, and affix the mezuzos,195
so that they do not seem novel when you return.196
Similarly, it is said,
197"Establish marks of distinction for yourself."198
Verse 19: To speak in them.
From the time that the son is able to speak,
teach him "Torah, Moshe commanded us,"199
so that this develops his speech.200
From here it is said
that, when an infant begins speaking,
his father should coverse with him
in the sacred language, and teach him Torah.
If he failed to do this,
it is as if he had buried him,
for it is said,
"Teach them to your sons to speak in them,201 etc."
Verse 21: In order that they will be many---
your years and the years of your children.
If you do this,
they will be many,
but if not, they will not be many,
for the Torah's statements may be expounded
so that the negative infers the positive,
and the positive infers the negative.202
To give them.
"To give you"
is not written here,
but "to give them."
Thus, we discover the derivation of the revival of the dead
from the Torah.203
Verse 22: You truly guard [lit. "guarding you guard"].
This admonishment includes many warnings.
One must be diligent in learning,
so that it will not be forgotten.204
To walk in all His ways.
He is merciful---
you should be merciful.
He acts kindly---
you should act kindly.205
And to cling to Him.
Is it possible to say this?
Is He not a consuming fire?206
Rather, cling to the disciples and the sages,
and I will credit you
as if you had clung to Him.207
Verse 23: Ad-noy will expel.
You have fulfilled your obligations---
I, too, shall fulfill my obligation.208 209
And more powerful than you.
You are powerful,
but they are more powerful than you.
For, if the Israelites are not powerful,
what kind of praise is it
by which He extols the Emorites
by saying that they are more powerful than you?
But rather, you are more powerful
than the other nations,
and they are more powerful than you.
Verse 25: No man will stand up, etc.
I only know a man.
A nation, family, or sorceress with her witchcraft---
how is this derived?
The Torah therefore teaches,
"there will not stand up"---in any case.210
If so, why does the Torah teach "a man"?
Even one like Og, king of Bashan.211 212
Fear of you and awe of you.
But are not fear and awe the same?
Evidently, "fear of you" refers to those nearby,
and "awe of you" to those distant.
"Fear" denotes sudden fright,
"awe" denotes long term dread.213
As he promised you.
Where did He promise?
"I shall send My fear before you."214 215
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