Devarim
Book 5: Deuteronomy


NITZOVIM - NOTES ON RASHI COMMENTARY


Chapter 29 - Text Notes

1 Vs. 9 and 10 indicate that everyone in the congregation was in the audience. Moshe must have gathered them there from their various dwellings. (M)

2 The purpose of the covenant was to perpetuate Moshe's influence after his death. Obviously, then, the time for entering it was just before he died. (G.A.)

3 But not "your tribes" as a separate entity. The tribesmen would not have been mentioned before their elders, who appear next in the verse. Onkelos, however, renders "your tribes," as this includes the elders and the others, followed by the elders alone. (G.A.)

4 The specific mention of wood cutters, implying that they were a separate entity. (G.A.)

5 Yehoshua, 9. The Givonites feigned interest in embracing Judaism, and deceived Yehoshua into granting them a protective covenant. When he discovered the ruse, he appointed them as wood cutters and water carriers.

6 Ibid, v.4.

7 They, too---as the Canaanites had before them. Moshe, however, was not deceived. He did not grant them a covenant, and immediately designated them as wood cutters and water drawers. (M. from Ramban)

8 Tanchuma, 2. Yevamos, 79a.

9 The purpose of the gathering is not for others to bring you into the covenant, but for you to experience passing into it. (S.C.)

10 The mitzvos. (14:4).

11 Yirmiyahu, 34:18.

12 The covenant was not to make them His people, but to keep them from sinning (v. 17, etc.), so that they would remain his people, as promised. (G.A.)

13 28:15--69.

14 Vayikra, 26:14--46.

15 Tanchuma, 1.

16 The imprecations prevent you from sinning, the suffering brings atonement. (S.C.)

17 V.1, reminding them of the miracles G-d performed for them in Egypt and in the wilderness.

18 Yehoshua, 24:1.

19 Shmuel 1, 12:7.

20 Vs. 10 and 11 record the presence of all living Jews. Evidently, then, "those who are not here" are the future generations. (M).

21 Any decree issued by the Rabbinical High court is perpetually binding, unless abrogated by a greater, more universally accepted tribunal. Since no court can ever surpass Moshe's proficiency or breadth of authority, his covenant is perpetually effective. (G.A.)

22 Tanchuma, 3.

23 {Hebrew Ref} , 'for' [you are aware], implies an explanation for the preceding statements. Rashi demonstrates how vs. 15--17, etc., explain the need for the oath of the covenant mentioned in vs. 11--14. (G.A.)

24 V. 17.

25 Only the silver and golden idols are described as "with them." (M)

26 Tanchuma, 3.

27 Not "lest," but "perhaps." This explains why the oath is necessary-in case there is, among you, etc. (G.A.)

28 Imaginary blessings, actually bringing him curses. (G.A.)

29 The non-imprecation, or lack of a curse, is not the blessing, but the resulting tranquility. (M)

30 Vayikra, 13:3.

31 Melachim 1, 8:42.

32 The evildoer in our passage does not sin so that he might be punished. "So that" does not refer to his purpose, but to the result of his sinfulness: punishment by G-d. (G.A., from Ramban)

33 Shmuel 2, 22:9.

34 {Hebrew Ref} , feminine gender. Here, however, the masculine, {Hebrew Ref} , is used in modifying the identical noun, {Hebrew Ref} . "...which is not inscribed in this Torah scroll...." (28:61).

35 Feminine.

36 Masculine.

37 28.

38 Demarcating the end of the clause.

39 Feminine, like "Torah," which is feminine.

40 G-d did not apportion the idols to the Israelites. According to Onkelos, the idols did not apportion benefits to the Israelites.

41 Yirmiyahu, 12:14.

42 This explains how this passage follows from the preceding ones. They seem to indicate that the community is punished for the individual's private sinful thoughts. Our passage explains that this applies only when the individual's sin is known (M).

43 ...An individual or tribe whose thoughts stray from G-d, and who intends to engage in idolatry. (Vs. 17, 18.)

44 V.21. This indicates that everyone in the country will be punished, although only individuals sinned. (M).

45 And over the first {Hebrew Ref} of {Hebrew Ref} , "forever." The oral tradition teaches that dots limit the scope of the words over which they appear---the communal responsibility expressed by "for us and our posterity forever" did not apply immediately, but only after the crossing of the Yardein. (M., G.A. Cf. Bereishis, 33:4)

46 Sanhedrin, 43b. According to another opinion there, the community is liabile even for inscrutable sins, the dots teaching that the liability became effective only after the crossing. Maharsha (there), however, stipulates that such liability only applies when the community has failed to implement safeguards that would have prevented the sin.

47 11:29,30, 27:12-26. Some commentators explain that the eleven dots here [ {Hebrew Ref} ] correspond with the eleven imprecations levelled at Mount Eival (27:15--25) against those who defy the Torah. (G.A.)


Chapter 30 - Text Notes

48 Megilah, 29a.

49 Yeshaiah, 27:12.

50 Yirmiyahu, 48:47.

51 Yechezkel, 29:14. The return of the nations to their homelands satisfies G-d's concern for a more perfect universal order, with each creature in its proper place. Scripture reflects this satisfaction by depicting their return as if G-d Himself were returning. With Yisroel, G-d's concern is for His very glory on earth, which depends on the fortunes of His chosen people. Because His glory is intertwined with theirs, it is as if G-d Himself has accompanied them throughout the exile and the return. (G.A.)

52 17:8.

53 Onkelos' rendition.

54 Eichah, 1:9.

55 Not that you would then be absolved because of its unattainability. (M)

56 Even heaven is accessible through prophetic vision. (G.A.)

57 Eruvin, 55a.

58 Even the difficult sections of the written Torah are made available and close to you through the explanations in the oral law. (S.C.)

59 G-d gives life, but not goodness, which is a matter of choice. Similarly, G-d may give death, but not wickedness, which depends on one's choice. Thus, the sense of our passage is, 'I give you life, depending on your goodness; and death, depending on your wickedness.' (M)

60 Without goodness, there can be no life.

61 Koheles, 1:5.

62 Sifrei, 32:1.

63 Tehilim, 16:5 See Rashi there.


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