Chapter 31 - Text Notes
1 34:7.
2 If Moshe had not sinned by striking the
rock (Bamidbar, 20:11), he would have been granted more than his
allotted years, because of his great merit. The sin, however,
overweighed the merit (32:51), and he died when the allotted time was
completed. (G.A.)
3 Sotah, 13;b.
4 That I will not
cross the Yardein. But not because of old age, as Moshe's faculties
were unimpaired. (M)
5 According to this interpretation, the closing phrase, {Hebrew Ref} , does not explain why Moshe could not go forth and
return, but is an independent statement. The translation is not "For
G-d said to me, etc.," but "And G-d said to me, etc." (M).
6
Sotah, 13b.
7 Why would not being feeble make them fearless
against their enemies? Evidently, feebleness refers to abandonment by
G-d, and non-feebleness to closeness with Him, which would make them
invincible. (M).
8 This is Onkelos' rendition, clearly translating {Hebrew Ref} as "You shall enter with this people," rather
than "You shall take this people," as in v. 23. (M).
9 V. 23.
10 Sanhedrin, 8a.
11 From the beginning of Bereishis
until the end of Devarim, unlike "This Torah" in v. 11, which refers
only to the Book of Devarim. (S.C.)
12 Later (v. 22). This
follows the rule that incidents described in the Torah are not
necessarily recorded in chronological order. (G.A. Cf. Rashi to Shemos,
31:18).
13 Since the Levites are Scripturally mandated to teach
Torah [17:9, 33:10]. (S.C.)
14 And then to the elders of Israel,
in response to the people's request for participation [Rashi, 29:3].
(Imrei Shefer).
15 Sotah, 41a.
16 Later in our passage.
17 Produce which had ripened to at least a third of capacity
during Sh'mittah, and was then harvested during the eighth year. (S.C.,
from Rosh Hashanah, 12b).
18 This alludes to Yehoshua, who had the status of a king.
(S.C., from Chizkuni).
19 41a.
20 As stated below in our
verse, "in order for them to learn." (M).
21 "So that they
listen" (M).
22 Chagigah, 3a. According to G.A., only with
children mature enough to understand, so that some purpose is served in
bringing them.
23 Not literally command, as there was no command to Yehoshua,
rather, he was told to be strong and G-d would be with him [v. 23] (M).
24 But not "the strange gods." {Hebrew Ref} is attached to
{Hebrew Ref} , "the land," not to {Hebrew Ref} . The nations
are described as strangers because Heaven had already decreed that they
would be ousted from the land. (M).
25 I shall withdraw My Providential protection. G-d is
omniscient. When He is said to "conceal His face" from suffering, He
withdraws His protection, like a person who does not see, and,
therefore, does not offer protection. (M).
26 32:1--43.
27 The song of Ha'azinu (32:21--26) details the suffering
Israel must undergo for turning from G-d. (M).
28 Torah
knowledge may decline among the later generations, but it will never be
completely forgotten. (S.C.)
29 Shabbos, 138b.
30 V. 16.
31 G-d commanded, not Moshe. Since G-d had
mentioned the testimony by the song (v. 21), verse 22 intervenes with
the information that Moshe wrote that song. Our verse then reverts to
the command given by G-d. (G.A.)
32 If Moshe had been the
commander, he would have said "which He [G-d] swore to you." (M).
33 Shemos, 20:8.
34 5:12.
35 Bereishis, 8:5.
36
Not the imperative, but the present, ongoing usage. Here, too, the
implication is 'you are obligated "to take" .' (M).
37 14b.
38 The tablets of the covenant, which Moshe had brought down
from Mount Sinai.
39 In accordance with the command to Moshe
(Bamidbar, 10:2) to gather the people by sounding the trumpets. (S.C.)
40 Bamidbar, ibid.
41 If Yehoshua had been authorized, he
would have used them as soon as Moshe's authorization expired. (S.C.)
42 Thus, Moshe himself could not use them. (S.C.)
43 Koheles. 8:8.
44 Tanchuma, Beha'aloscha, 10.
45
4:26, 30:19.
46 32:1.
47 Shoftim, 2:7.
48 This
explains why Moshe said, "after 'my' death," rather than "after
'Yehoshua's' death." (G.A.)
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