Devarim
Book 5: Deuteronomy


KI SAVO - RASHI COMMENTARY


Chapter 26 - Rashi

Verse 1: When it happens that you come . . . and you inherit it and settle it.

This teaches that they were not obligated to bring the first fruits until they conquered the land and apportioned it.1

Verse 2: Of the first.

But not all the first, as not all fruits are subject to the first fruit obligation, but only the seven species.2 The phrase here is "the land," and the phrase there is "A 'land' of wheat, barley,3 etc." Just as the reference there is to the seven species by which Eretz Yisroel is extolled, so, too, is the reference here to the extollment of Eretz Yisroel, meaning the seven species.4 The oil olive. The aguri olive,5 with its oil gathered inside.6 Honey. This refers to date honey.78

Of the first.

When a man enters his field and notices the first9 fig to mature,10 he wraps a garamond strip around it as a marking symbol, and declares, "This is bikurim."11

Verse 3: Who shall be [of service] during those days.

You have no one except the kohein who serves during your days, as he may be.12  13

And you will say to him.

That you are not ungrateful.14  15

I ascertain today.

Once16 each year,17 not twice.18

Verse 4: The kohein shall then take the basket from your hand.

In order to wave it19--- the kohein places his hand below the owner's hand20 and waves.

Verse 5: You shall then proclaim.

This denotes a loud proclamation.21

The Aramite destroyed my forefather.

He cites the Omnipresent's benevolence.22 The Aramite destroyed my forefather--- Lavan sought to uproot everything when he pursued Yaakov,23 because he intended to act, the Omnipresent considered it as if he had actually acted;24 for with the nations, the Omnipresent equates the [evil] intent with the deed.25

Then he descended to Egypt.

Yet others fell upon us26 to annihilate us, for after this Yaakov descended to Egypt.

With a tiny community.

With seventy souls.27

Verse 9: To this place.

This refers to the Beis Hamikdosh.28

And He gave us this land.

As indicated by the plain connotation.29

Verse 10: You shall then place it.

This teaches that he takes it after the kohein's waving,30 holds it in his hand while reciting, and then waves it again.31

Verse 11: You shall rejoice with all the good.

From here they derive that one does not recite the first-fruit reading except during the time of rejoicing32--- from the Atzeres-Shavuos holiday until the Succos celebration, when a man gathers his grain, fruit, wine, and oil. However, from Succos and onward, he brings without reciting.33

You, the Levi.

The Levi, too, is subject to the first obligation--- if they planted in their cities.34

And the proselyte in your midst---

who brings without reciting,35 as he is unable to say, "to our forefathers."36    37

Verse 12: When you finish tithing all the tithes of your produce in the third year.

When you finish setting aside the tithes of the third38 year,39 designate the time for the divesture40 and the recitation41 on the eve of Pesach42 of the fourth year, as it is said,43 "At the end of three years you shall remove, etc."44 Here,45 "at the end of" is said, and below,46 "at the end of seven years"47 is said, concerning Hakhel. Just as, there, [it refers to] a festival, so here, [it refers to] a festival. Perhaps, just as there [it refers to] the Succos festival, so here, [it refers to] the Succos festival?48 The Torah therefore teaches, 'When you complete tithing the tithes of the third year'--- the festival during which the tithes are completed, which is Pesach, since there are many trees which are harvested after Succos.49 Thus, the tithes of the third [year] are completed at Pesach of the fourth [year], and if anyone delayed his tithes, Scripture requires that he divest his property of them.50

The year of the tithe.

The year when the tithing obligation is for only one51 of the two tithes which were applicable during the two preceding years; during the first and second years of the Shemittah cycle,52 the obligation is for the first tithe53--- as it is said, 54"...when you take, from the Israelites, the tithe..."--- and the second tithe,55 as it is said, 56"You shall eat, before Ad-noy your G-d, the tithe of your grain, wine, and oil." Hence, there are two tithes. Here the teaching is that, during the third year, there is an obligation only for one of those two tithes--- which one? The first tithe, and in place of the second tithe, he must give the tithe for the indigent. For it is said here, "You have given to the Levi," his due--- thus, the first tithe. "To the proselyte, orphan, and widow"--- this is the tithe for the indigent.57

So that they may eat within your portals to their satisfaction.

Supply them with enough to satisfy them. We derive from here that one may not reduce the gift to the poor person at the threshing area58 to less than half a kav59 of wheat.60  61

Verse 13: You shall declare before Ad-noy, your G-d.

Acknowledge62 that you gave your tithes.63

I have divested my estate of sacred material.

This refers to the second tithe and the fourth-year fruit,64    65 and teaches you that if one tarried with his two year tithes,66 and did not bring them up to Jerusalem, he must bring them up now.67

And have also presented it to the Levi.

This refers to the first tithe.68

Also.

This includes the terumah-gift,69 and the first fruits.70

The proselyte, the orphan, and the widow.

This refers to the indigent tithe.71

Totally according to Your command.

I gave them in their proper order72--- I did not give precedence to the terumah-gift over the first fruits, or to the tithe over the terumah, or to the second [tithe] over the first; for terumah is entitled "the first,"73 as it is first after becoming grain.74 And it is written, "Your fully ripened produce and your terumah gift, do not delay"75--- do not change the order.

I did not transgress Your commandments.

I did not set aside the tithe of one species for another,76 nor of the new crop for the old (or of detached fruits for those still growing, or of growing fruits for those detached).77

Nor did I forget.

To bless you78 for the setting aside of tithes.79

Verse 14: I did not eat of it when grieving.

From here we derive that it80 is forbidden during grief.81  82

Nor did I devour it when ritually defiled.

Whether I was defiled and it was clean, or I was clean and it was defiled.83 Where is the admonition concerning this?84 "You may not eat in your cities"85--- this refers to eating during defilement, as it is said concerning disqualified sacred offerings,86 "You may eat it in your cities, the defiled and the clean,87 etc." But this,88 you may not eat after the manner of the eating in your cities89 mentioned elsewhere.90  91

Nor did I make use of it for the dead.

To make a casket or shrouds.92  93

I have heeded the voice of Ad-noy my G-d.

I have brought it to the Temple.94  95

I have fulfilled everything that You commanded me.

I rejoiced, and brought joy96 with it.97

Verse 15: View, from Your sacred residence.

We have fulfilled what You decreed for us98--- now You fulfill what is incumbent upon You to do,99 as You said, "If you follow My decrees, etc., I shall give you rain at the proper time."100

Which You have given us, as You swore to our forefathers.

To give to us101, and You fulfilled102--- a land flowing with milk and honey.

Verse 16: This very day, Ad-noy, your G-d, commands you.

Each day let them appear novel to you, as if, on that very day, you had been commanded to perform them.103

You shall observe and perform them.

A heavenly echo blesses him;104 'You have brought the first fruits on this day--- may you reiterate next year.'

Verse 17: You have distinguished . . . He has distinguished you.

There is no compelling evidence concerning these words in Scripture; but it appears to me that the word denotes setting aside, distinguishing--- you have distinguished Him, from the alien gods, to be your G-d, and He set you aside, for Himself, from the peoples of the earth, to be His treasured people. (Another interpretation, to which I have found evidence; it denotes glory,105 as in "All evildoers glorify themselves.")106

Verse 18: As He said to you.

"You shall be My treasure."107  108

Verse 19: And, so that you may be a people sanctified as He said.

"You shall be sanctified to me."109  110


Chapter 27 - Rashi

Verse 1: Keep all of the commandment.

This111 denotes constancy. Gardant in Old French.

Verse 2: Erect.

In the Yardein.112 Afterward, remove others from there,113 and construct an altar with them on Mount Eival. Consequently, we may state that there were three kinds of stones;114 twelve in the Yardein, a similar number at Gilgal, the same at Mount Eival, as stated in Tractate Sotah.115

Verse 8: Explained properly.

In seventy languages.116

Verse 9: Take heed.

As Targum [Onkelos] renders.117

This day you have become a people.

Each day let it appear to you as if, on that very day,118 you had entered the covenant with Him.119

Verse 12: To bless the people.

As stated in tractate Sotah.120 Six tribes ascended the summit of Mount Gerizim, and six the summit of Mount Eival, with the kohanim and Levi'im121 and the ark below, at the center. The Levi'im directed their faces toward Mount Gerizim, and began the blessing:122  123 'Blessed is the man who does not make a sculpture or molten idol, etc.' These, and the others as well, answered, Amein. They turned, directed their faces toward Mount Eival, and began the curse, saying: 'Cursed is the man who makes a sculpture, etc.' [These, and the others as well, answered Amein. They turned, directed their faces toward Mount Gerizim, and said: 'Blessed is the one who does not revile his father or mother,' etc. Then they turned, directed their faces toward Mount Eival, saying: 'Cursed is the one who reviles his father or mother.'] Similarly with all of them, until 'Cursed is whoever does not uphold.'

Verse 16: Whoever reviles.

To denigrate. This means the same as "Your brother shall be denigrated."[25:3]

Verse 17: Whoever casts aside the boundary.

Who casts it back,124 and steals the property. This means the same as "Has been cast back."125

Verse 18: Whoever misleads the blind.

Blind concerning a particular matter, and he offers ill advice.126

Verse 24: Whoever strikes his fellow in secret.

This refers to slander.127  128 I have seen [this] in R' Moshe Hadarshan's commentary: There are eleven129 curses here, corresponding to eleven tribes. However, corresponding to Shimon, no curse is recorded. Because he (Moshe) did not intend to bless him before his death, as he blessed the other tribes,130 he, therefore, did not want to curse him.

Verse 26: Whoever does not uphold.

Here, he encompasses all of the Torah in its entirety, which they accepted by an imprecation and an oath.131


Chapter 28 - Rashi

Verse 4: The issue of your cattle.

The offspring of your cattle, which the animal sends forth from her stomach.

And the flocks of your sheep.

As Targum [Onkelos] renders.132 The Rabbis comment: Why are they called {Hebrew Ref} 133? Because they enrich their owners134 and strengthen them, like the palisades, which are powerful cliffs.135

Verse 5: Blessed will be your basket.

Your fruit.136 Another interpretation: Your basket--- liquids137 which you filter through baskets.

And your solid foods.

Solids, which remain in the utensil without dripping.138

Verse 6: You will be blessed at your arrival, and blessed at your departure.

For your departure from the world will be without sin, like your arrival into the world.139

Verse 7: But by seven roads they will flee from you.

This is the way the panic-stricken flee--- by scattering in every direction.140

Verse 20: Ruin.

Disintegration, like "ruinous leprosy."141

Panic.

Dismay, the roar of confusion.

Verse 22: With blistering.

Whereby the flesh swells and blisters.

Searing temperature.

Meaning the same as "For a flame sears my nostrils,"142 which refers to the fever of the diseased. Malweid in Old French, which is extremely hot.

Raging fever.

Hotter than {Hebrew Ref} ---searing temperature. These are various diseases.

With charchur.

A disease whereby the fever penetrates throughout the body, causing constant thirst. In Old French, Esardement. This means the same as "My bones have become parched with heat,"143 "The bellows are shrivelled by fire."144

With the sword.

He will incite armed forces against you.145

With wind-blight and yellowing.

Injury to the crops in the field.

Wind-blight.

The east wind, Hasle in Old French.

Yellowing.

Withering, whereby the produce pales and turns yellow. Cro in Old French.

Until your annihilation.

Targum: {Hebrew Ref} , meaning until the annihilation of you, until you are annihilated of yourself.146

Verse 23: The heavens above your head will be like copper.

These curses Moshe articulated himself,147 while those at Mount Sinai,148 by the word of G-d he (Moshe) pronounced them, as indicated by the text:149 there, it is said, "If you do not heed 'Me'."150 "If you relate to 'Me' in a fickle way."151 Here, however, it says, "to the voice of 'Ad-noy, your G-d',"152 "  'Ad-noy' shall attach to you"153 "  'Ad-noy' shall strike you."154 Moshe moderated his curses155 by expressing them in the singular form.156 He also moderated this curse, for in the first ones, it states, "your heavens like iron and your land like copper."157 The heavens will not secrete moisture, just as iron does not secrete moisture, so that the world will subsequently suffer from drought. But the land will secrete moisture, just as copper secretes moisture, so that its produce will rot. Here, however, it says, 'Your heavens copper and your land iron,' the heavens will secrete moisture. Although they will not pour rain, still, there won't be a ruinous drought in the world. And the land will not secrete moisture, just as iron does not secrete moisture, so that the produce will not rot.158 Still, this is a curse. Whether it is like copper or like iron, it will not produce fruit. Similarly, the heavens will not pour rain.

Verse 24: The rain of your land into dust and soil.

When the wind follows a rainfall.159 The rain falls, but insufficiently, not enough to settle the dust. The wind follows and lifts the dust, so that it blankets the shoots of the seeds which were moistened by the water. It becomes attached to them and turns to mud, and they wither and rot.

Verse 25: A cause of shuddering.

Terror and shuddering, for anyone learning of your injuries will shudder because of you, and exclaim, "Woe to us! Let this not befall us the way it befell them!"

Verse 27: With Egyptian boils.

Extremely pernicious, moist outside160 and dry inside,161 as stated in [tractate] Bechoros.162

With running boils.

Wet boils.163

Dry boils.

Boils that are dry, like ceramics.164

Verse 28: And with utter confusion.

Stupefaction. Estordison in Old French.

Verse 29: The victim of wrangling.

Whatever you do165 will be subject to altercation.166

Verse 30: Will lie with her.

The meaning is related to "mistress,"167 "concubine," but Scripture prefers a more refined term, "Will lie with her."168 This is the kind of refinement169 made by scribes.170

Redeem it.

During the fourth year, in order to eat its fruit.171

Verse 32: And pine for them.

Yearning for them to return, but they shall never return. Any unfulfilled longing is described as "the pining of eyes."

Verse 37: Stupefaction.

Similar to utter confusion, Estordison. Anyone who sees you will be stupefied by you.172

Be cited as an example.

If a terrible blow befalls a person, they will say, 'This is like that person's blow.'

And become the subject of gossip.

This means the same as "You shall discuss them."173 They will talk about you. Targum's translation is the same--- " {Hebrew Ref} ," meaning to relate, "And he174 related."

Verse 38: Will demolish it.

Will destroy it. For this reason it is called {Hebrew Ref} 175, [lit.] the demolisher, as it destroys everything.

Verse 40: Will be discarded.

Will discard its fruit, meaning the same as "And the iron discards."176

Verse 42: The cicada will impoverish.

The cicada will render it impoverished of fruit.

Will impoverish.

Will make destitute.

The cicada.

A species of locusts.177 But it is not feasible to interpret {Hebrew Ref} as inheritance, for, if so, it should have written {Hebrew Ref} . Nor, as expulsion and ejection, for, if so, it should have written {Hebrew Ref} .

Verse 47: In total affluence.

While178 you had every benefit.

Verse 49: As the eagle soars.

Suddenly, travelling successfully, with fleet steeds.179

Whose language you will not hear.

You will not recognize180 their language.181 Similarly, "You listen to a dream so as to interpret it."182 Similarly, "That Yoseif was listening."183 Entendre in Old French.

Verse 52: Until mastering your ramparts.

The meaning is mastering, conquering.184

Verse 53: You will eat..., the flesh of your sons, etc., in the siege.

Because they will lay siege to the city, resulting in torment there185--- the agony of starvation.

Verse 54: The delicate among you, and the fastidious.

The delicate is the same as the fastidious, meaning pampered. "Out of fastidiousness and softness"186 indicates conclusively that both are the same. Although pampered, and revolted by anything disgusting, he will savor, in his starvation, the flesh of his sons and daughters, so that he will begrudge his remaining children, and refuse to give any of them the flesh of his children--- their siblings--- which he has eaten. Another interpretation. The compassionate among you. The merciful and tender hearted, being extremely famished, will become brutal, and refuse to give the flesh of their slaughtered children to their remaining children.

Verse 56: Her eye will begrudge the husband of her bosom, and her son and daughter.

The grown ones.187

Verse 57: And her infant.

Young children.188 She will begrudge all of them, when eating one, and refuse to give those remaining with her any of the flesh.

Verse 59: Ad-noy will strike you with prodigous blows.

Prodigous, classified separately from other blows.

And dependable.

To torment you, thus fulfilling their mission.

Verse 60: Which you dreaded.

The plagues.189 For, when the Israelites saw the extraordinary plagues visited on Egypt, they were fearful of them, lest they be visited on them as well. The proof is that the following is written: 190"If you obey, etc., all of the diseases which I visited upon Egypt, I will not visit upon you." One does not threaten a man except with something he dreads.

Verse 61: Will raise up.

The connotation is rising up.191

Verse 62: You will remain numerically few, instead of, etc.

Few instead of many.192

Verse 63: So will Ad-noy bring joy.

To your enemies, concerning you, to annihilate, etc. [However, the Holy One, may He be blessed, will not rejoice Himself. From here we derive that the Holy One, may He be blessed, does not rejoice at the downfall of the wicked. For, it is not said, "will rejoice," but, rather, "will bring joy." He brings joy to others, but does not rejoice. However, with the benefit of the righteous, He rejoices Himself, as it is said, "just as Ad-noy rejoiced over you."]193

You will be uprooted.

The word denotes uprooting. Similarly, "The house of the haughty, Ad-noy shall uproot."194

Verse 64: You shall serve there [those who serve] other gods.

As Targum [Onkelos] renders.195 Not literally idolatry, but, rather, paying income or poll taxes to the priests of idolatry.

Verse 65: You will not be tranquil.

You will not rest, as in, "This is the tranquility."196

A fearful heart.

A trembling heart, as Targum [Onkelos] renders, "fearful." Like, "The nether world trembles towards you,"197 "Peoples heard and trembled,"198 "The foundations of the firmament tremble."199

Pining eyes.

Yearning for salvation, but it shall not come.

Verse 66: Your life will dangle before you.

In suspense. All suspense is considered dangling--- 'Perhaps I shall die today, by the sword visited upon us.' The Rabbis expound: This refers to one who purchases produce at the marketplace.

You will have no faith in your living.

This refers to one who depends on the bakeshop.200  201

Verse 67: In the morning you will say, 'Would that it were evening.'

That it were last evening.202  203

And in the evening, you will say, 'Would that it were morning.'

This morning, for the tribulations constantly increase, with every minute's curses exceeding the previous one's.204

Verse 68: On ships.

By ship, as captives.205

There you will attempt to sell yourselves to your enemies.

You will attempt to be sold to them as slaves and maidservants.206

But no one will buy.

For they will sentence you with death and destruction.

You will attempt to be sold.

In Old French, Eporwendrez wos. But it is unfeasible to interpret {Hebrew Ref} as "you will be sold," through other sellers, because of the statement following, "but no one will buy."

Verse 69: To ratify with Bnei Yisroel.

Whereby they were to accept the Torah by imprecation and oath.

Beside the covenant.

The imprecations in Toras Kohanim pronounced at Sinai.


Chapter 29 - Rashi

Verse 3: Yet Ad-noy did not grant you a knowledgeable mind.

To recognize G-d's benevolence,207 and adhere to him.

Until this day.

I have heard: because on that day, when Moshe presented the Torah scroll to the sons of Levi--- as it is written, 208"He presented it to the kohanim, the sons of Levi"--- all Yisroel appeared before Moshe, and said to him: "Our master Moshe, we, too, stood at Sinai. We accepted the Torah, and it was given to us. How is it that you are empowering your fellow tribesmen over it, so that they may tell us, some day in the future, 'It was never given to you, it was given to us'?" Moshe rejoiced over this matter, and it was concerning this that he said to them, 209"This day, you have become a nation, etc." This day I understand that you are attached to, and crave, the Omnipresent.

Verse 6: Then when you came to this place.

You now view yourselves in prominence and glory;210 do not rebel against the Omnipresent, do not become arrogant, observe the tenets of this covenant. Another interpretation of "G-d did not grant you a knowledgeable mind;" A man cannot fathom the full extent of his master's thought, and the wisdom of his teaching, until forty years.211 Therefore, the Omnipresent was not exacting with you until this day. However, from this day forward, He will be exacting. Therefore:

Verse 8: Observe the tenets of this covenant, etc.

(Avodah Zorah 5.)


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