meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Ibn Ezra/Torah/Ibn Ezra on Deuteronomy/English/Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter.txt"}
text: Ibn Ezra on Deuteronomy
  אבן עזרא על דברים
  Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter
  
  
  Ibn Ezra on Deuteronomy
  
  
  
  
  
  
  
  Verse 1
  
  The correct interpretation of These are the words is that the commandments written in the upcoming <i>parashiyyot</i> of <i>Re</i> <i>eh</i> , <i>Shofeṭim</i> , <i>Ki Teṣeh</i> , and <i>Ki Tavo</i> had already been given to the Israelites when they were in the wilderness. In other words, the phrase that Moshe spoke is modified by the entire remainder of the verse, as if Scripture had repeated it, saying: “These are the words that Moshe spoke to all Israel, which Moshe had spoken in the wilderness, and in the desert across the Red Sea…” starting from the day that they left Sinai.
  between Paran and Tofel, and Lavan, and Ḥaṣerot, and Di-Zahav These places are either not mentioned in the <i>parasha</i> of <i>Masey</i> , or they are mentioned under different names. Many places have several different names (e.g., Mount S̀ e nir has three other names [<i>cf</i> . 3: 9 and 4: 48]).
  
  Verse 2
  
  Scripture says eleven days to tell us that Moshe spoke these words during those eleven days wherein they traveled from Ḥorev to Qadesh Barnea. I shall later inform you that the spies started out from Qadesh Barnea [<i>comment on</i> : 3] [<i>see also</i> Numbers 32: 8]; after God swore that they would not enter the land, no new commandments were given until the fortieth year — for so it is written [Bava Batra 121a–121b] [Ta‘anit 30b] [<i>cf</i> . 2: 16–17]. Conclusive evidence is found in the phrase “to expound this Torah” [: 5]: He explained the Torah <i>that he had already spoken</i> between Paran and Tofel. Note that most of the Commandments are repeated in this book. Accordingly, the upcoming phrase “all that God had commanded him concerning them” [: 3] is properly modified by the preceding phrases “across the Jordan” [: 1] and “in the desert wilderness” [: 1]. If you can grasp the mystery behind the following problematic passages: 1) The final twelve verses of this book 2) “Moshe wrote…” [31: 22] 3) “At that time, the Canaanites dwelt in the land” [Genesis 12: 6] 4) “…In the mountain of God , He will appear” [Genesis 22: 14] 5) “behold, his bed is a bed of iron…” [3: 11] you will then understand the truth. There are those who say that the reason for mentioning It is eleven day’s journey from Ḥorev, by way of Mount S̀eir, to Qadesh Barnea is to stress that they wandered in the wilderness for forty years — hence, the contrasting phrase
  
  Verse 3
  
   in the fortieth year. This interpretation is incorrect, because they came to Qadesh Barnea in the second year [: 19]. The phrase in the fortieth year actually modifies the phrase “Moshe spoke” [: 1]. Some people assert that Moshe died on the first of Sh e vaṭ. They claim that after the nation mourned over Moshe for a period of thirty days [<i>cf</i> . 34: 8], they remained there for approximately six more weeks [<i>cf</i> . Joshua 4: 19]. Their evidence is the phrase “that same day” [32: 48] — that is to say, they maintain that Moshe recounted this entire book to all Israel on a single day, and then died. This evidence is invalid, however, because “that same day” refers only to the recitation of the song. Besides, Scripture says elsewhere “you are soon [literally: today] to pass over the Jordan” [9: 1]. 
  I have already explained the word on the eleventh in the <i>parasha</i> of <i>Nas̀o</i> [<i>comment on</i> Numbers 7: 72].
  
  Verse 4
  
  
  
  Verse 5
  
   Moshe began [and] expounded Scripture employs two consecutive verbs in the past tense, without a connective <i>vav</i> . Compare “turned away [and] was gone” [Song of Songs 5: 6]. Moshe began to expound to the children born in the wilderness what had happened to their parents. He told them all of the laws. He also repeated the Ten Commandments — for, their parents having heard them from God , Moshe was desirous that they too should be able to hear them from a faithful representative.
  
  Verse 6
  
   Ḥorev is Sinai, as I have explained [<i>comment on</i> Exodus 17: 9].
  
  Verse 7
  
  The phrase move out [literally, “move to you”] is an instance of a Hebrew idiomatic form. Compare, “go out” [literally: “go to you”] [Genesis 12: 1].
  
  Verse 8
  
  
  
  Verse 9
  
   I am not able alone Compare, “you are not able to perform it by yourself” [Exodus 18: 18].
  
  Verse 10
  
   has increased you in Egypt, thus fulfilling the blessing given to their ancestor [Genesis 26: 4] [<i>see also</i> Genesis 28: 14]. 
  The comparison to the stars in heaven is figurative. Here the noun times appears with the number a thousand; elsewhere, it appears with the number “one hundred” [II Samuel 24: 3]. In both cases the word order is opposite that of Arabic.
  
  Verse 11
  
  
  
  Verse 12
  
   your hardship as in “they are a trouble to me” [Isaiah 1: 14]. This is the hardship of making foolish people understand the Commandments.
  your burden i.e., their demands for bread [Numbers 21: 5], and water [Exodus 17: 2] [<i>cf. comment on</i> Exodus 17: 2], and meat [Numbers 11: 4].
  
  Verse 13
  
   Propose is an irregular word, for the <i>heh</i> is properly vocalized with a <i>ḥaṭaf pattaḥ</i>. 
  That they should be known means that everyone should recognize them.
  
  Verse 14
  
  
  
  Verse 15
  
  I have already explained captains of thousands [<i>comment on</i> Exodus 18: 21].
  
  Verse 16
  
  The word listen [Hebrew: <i>shamoa</i>] is a verbal noun, like “Remember [Hebrew: <i>zakhor</i>] the Sabbath day” [Exodus 20: 8]. The meaning is understood as if it were followed [Hebrew: <i>shamoa</i> <i>shimu</i>] or preceded [Hebrew: <i>shimu shamoa</i>] by a verb in the imperative mood. 
  I have already explained the word his tenant [<i>comment on</i> Genesis 15: 13].
  
  Verse 17
  
   You must not recognize i.e., to tip the judgment toward the person whom he recognizes.
  
  Verse 18
  
   which you must practice i.e., the statutes and laws which were taught to them.
  
  Verse 19
  
   all of that wilderness traversed during the abovementioned “eleven days” [: 2].
  Scripture uses the term Amorite highlands because of the subsequent passage, 
  “in S̀eir, and until Ḥormah” [: 44], and because we were to go to the Amorite highlands [<i>see</i> : 7].
  
  Verse 20
  
  
  
  Verse 21
  
   inherit a <i>peh-yod</i> verb (like “dwell” [Genesis 20: 15]), from “inheritance” [2: 5].
  be alarmed an <i>‘ayin-‘ayin</i> verb, as in “the glory of Yaaqov shall be made thin” [Isaiah 17: 4].
  
  Verse 22
  
   delve into as in, “delve into all of the land” [Joshua 2: 3]. To delve is to find that which is covered.
  against which we should move i.e., against which we should move <i>first</i> .
  
  Verse 23
  
   the matter pleased me on account of your unanimous approval of it.
  
  Verse 24
  
  
  
  Verse 25
  
   brought it down because of the height of the tree. Actually, however, the term is used because the people were in the South.
  
  Verse 26
  
  
  
  Verse 27
  
   you protested as in “they that murmur shall learn doctrine” [Isaiah 29: 24]. The verb is in the <i>nif‘al</i> form, like the verb in “do not be aggrieved” [Genesis 45: 5].
  
  Verse 28
  
  
  
  Verse 29
  
   do not panic , i.e., “do not fear”. The word denotes an unnerving kind of fear, as in “let Him be your dread” [Isaiah 8: 13].
  
  Verse 30
  
   fight for you i.e., He will fight on your behalf.
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
   for your encampment This is <i>not</i> a transitive verb in the <i>hif‘il</i> form. We find no evidence that this root even exists in such a form.
  However, in the word to show you, the <i>lamed</i> is vocalized with a <i>pattaḥ</i> to indicate the absence of the letter <i>heh</i> — just as when there is an elided definite article.
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  The <i>yod</i> in except is extraneous. The word is also found without a <i>yod</i> [II Kings 24: 14].
  I shall give him the territory upon which he trod i.e., Ḥevron [Soṭa 34b].
  
  Verse 37
  
  I have already explained [<i>comment on</i> Exodus 2: 2] that in the word “His anger” [Hebrew: <i>appo</i>] [e.g., Genesis 39: 19], a <i>nun</i> is absorbed in the <i>peh</i> . This is evident in the Aramaic cognate. Thus, the word is from the same root as “though you were angry [Hebrew: <i>anafta</i>] with me” [Isaiah 12: 1] and God was angry [Hebrew: <i>hit</i> <i>annaf</i>] with me also.
  
  Verse 38
  
  Scripture mentions Calev first [: 36], as I have explained [<i>comment on</i> Numbers 14: 30 ; <i>see also comment on</i> Numbers 14: 24], and then Joshua who stands before you — he was Moshe’s minister.
  
  Verse 39
  
   who on the day did not know In <i>those</i> days, they did not know 
  good and evil. Scripture describes most, not all, of the children.
  
  Verse 40
  
  
  
  Verse 41
  
   and you essayed [Hebrew; <i>vattahinu</i>] You said, “ <i>aye!</i> ” [Hebrew: <i>hen</i>]. (Do not wonder that a verb can be derived from a particle. The same occurs with the particle “upon”. We also find the word “I hesitate” [Hebrew: <i>’afunah</i>] [Psalms 88: 16], from the particle “lest” [Hebrew: <i>pen</i>], as I have explained [<i>comment on</i> Psalms 88: 16].) Some say that the word comes from “ <i>hin</i> ”, which is a unit of volume — but this is farfetched.
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
   The Amorites came out These are the abovementioned “Canaanites” [Numbers 14: 25], as I have explained [<i>comment on</i> Numbers 14: 25].
  as do the bees When someone approaches their hive they instantly chase after him and sting him.
  crushed [Hebrew: <i>vayyakktu</i>] As I have explained, this word is related to “I will beat down” [Hebrew: <i>vekhattoti</i>] [Psalms 89: 24].
  until Ḥormah the name of a place — or, it could be a verbal noun [meaning, “destruction”].
  
  Verse 45
  
  
  
  Verse 46
  
   you stayed in Qadesh i.e., Qadesh Barnea many years, as the days when you stayed You stayed as many years as you spent days in spying out the land (any refutation of this on the grounds that only the spies themselves were guilty is repudiated by the supporting verse “According to the number of the days you have explored the land” [Numbers 14: 34]).
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
   do not provoke [Hebrew: <i>titgaru</i>] them as in “stirs up [Hebrew: <i>yegareh</i>] strife” [Proverbs 15: 18].
  
  Verse 6
  
   you may buy food from them if they wish to sell. Some say, however, that it is a rhetorical question, as if to say, “you <i>have not needed</i> food nor drink all these years that you traveled”; this is borne out by the continuation  God your God has blessed you.
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
   I have given Ar i.e., the territory of Mo av (most likely it ultimately returned to Mo av after Siḥon conquered it [Numbers 21: 28]).
  
  Verse 10
  
  Scripture informs us that the Moabites took Ar from the Emim (I have already given the etymology of the name Emim [<i>comment on</i> Genesis 14: 5]).
  
  Verse 11
  
  I have already given the etymology of the name Refaim [<i>comment on</i> Genesis 14: 5].
  
  Verse 12
  
  The Ḥorites are the descendants of “S̀eir the Ḥorite” [Genesis 36: 20].
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
   to annihilate them an <i>‘ayin-‘ayin</i> verb in the <i>qal</i> form.
  
  Verse 16
  
  The phrase when all had expired… is connected to the upcoming verse: God spoke to me: After all were finished dying, God said that we should pass the border of Ar.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
   You will come toward the Children of Ammon i.e., <i>when</i> you will come toward them.
  do not besiege them an <i>‘ayin-‘ayin</i> verb.
  do not provoke them an unaspirated <i>lamed-heh</i> verb in the <i>hitpa‘el</i> form.
  
  Verse 20
  
  The word <i>Zamzummim</i> is inflected according to the rules of the Hebrew language into which it has been assimilated. Compare, “the satraps” [Esther 8: 9].
  
  Verse 21
  
  God destroyed them Scripture describes how God destroyed other nations in the face of the Moabites in order to give them the land for an inheritance, just as He gave Mount S̀eir to Es̀av.
  
  Verse 22
  
  
  
  Verse 23
  
   as far as Gaza. This is mentioned because the region had once belonged to the Philistines, and a covenant was in force between Abraham and Avimelekh (“you will not deal falsely with me, nor with my son, nor with my grandson” [Genesis 21: 23]). Scripture thus relates that the Avvim had taken Gaza [Ḥullin 60b].
  
  Verse 24
  
   Begin to occupy [Hebrew: <i>resh</i>] From “inheritance” [Hebrew: <i>yerushah</i>].
  
  Verse 25
  
  
  
  Verse 26
  
   from the wilderness of Qedemot In my opinion this is the same wilderness as the one called “Mattanah” [Numbers 21: 18].
  
  Verse 27
  
   by the road <i>The</i> road, i.e., the well-known road.
  
  Verse 28
  
   You will sell me food for money, that I may eat if I have a need.
  
  Verse 29
  
   as the children of Es̀av did for me Some commentators relate this phrase to “you will sell me food for money” [: 28], but if this be so, how can they reconcile it with the inhabitants of Ar, who are Moabites, and of whom Scripture says “because they did not approach you …” [23: 5]? They feel constrained to give this interpretation, though, because the king of Edom said, “you shall not pass through me” [Numbers 20: 18]. In my opinion, the phrase refers back to the request that we go along the main highway, as the children of Es̀av did for me — i.e., they let them go around Mount S̀eir along the main highway. Scripture accordingly related, “You are to pass along the border of your kinsmen, the Children of Es̀av, who dwell in S̀eir” [: 4]. However, the king of Edom did not let them pass through <i>by way of</i> his territory (from which point they would have been close to the land of Canaan), so they went on to Ar — as it is written [: 18]. Many others have proposed that, although “they did not approach you” [23: 5], nevertheless Israel <i>did</i> purchase from the Moabites.
  
  Verse 30
  
  
  
  Verse 31
  
   I have begun [Hebrew: <i>haḥilloty</i>] The inflectional prefix <i>heh</i> is vocalized with a <i>pattaḥ</i> on account of the subsequent guttural consonant. Compare, “I have raised him up [Hebrew: <i>hairotihu</i>] with justice” [Isaiah 45: 13].
  
  Verse 32
  
  
  
  Verse 33
  
  The word we defeated is missing the initial <i>nun</i> of the triliteral root.
  
  Verse 34
  
   the men i.e., male humans.
  
  Verse 35
  
  
  
  Verse 36
  
   strong [Hebrew: <i>s̀agvah</i>] from “God alone shall be exalted [Hebrew: <i>nis̀gav</i>]” [Isaiah 2: 11].
  
  Verse 37
  
   the land of the Children of Ammon i.e., the land that <i>presently</i> remains in their hands, as I have explained [<i>comment on</i> Numbers 21: 24].
  you did not approach any area [literally: any arm] The word means “place”, as in “the side [literally: the arm] of the Jordan” [Numbers 13: 29].
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
   having left him [<i>singular</i>] that is, <i>every one</i> of the Israelites (the verb is in the past tense).
  
  Verse 4
  
   the Argov group The words of the Aramaic translator [“royal cities”] are well-known. Others say that Argov is the name of a man whose patrimony contained this group. Still others assert that the <i>’alef</i> is extraneous, and that the word is distantly related to “the clouds [Hebrew: <i>regavim</i>] cleave fast together” [Job 38: 38].
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
   a man’s cubit i.e., a normal man’s cubit — thus indicating that he was twice an ordinary man’s size (it is implausible that Scripture meant his <i>own</i> cubit, because then Scripture would be telling us nothing about his size — and moreover, it would imply that he was not at all shaped like a human being).
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  I have already explained [<i>comment on</i> Numbers 32: 41] that Ya’ir the son of Menasheh was actually from the tribe of Y e hudah.
  Geshurites and Ma akatites are the names of two nations.
  
  Verse 15
  
   Makhir has been previously introduced [Numbers 32: 39–40].
  
  Verse 16
  
   brook, and boundary i.e., and <i>its</i> boundary. Compare,  the Jordan, and [its] bank.
  
  Verse 17
  
  
  
  Verse 18
  
  Although Moshe spoke only to the tribes of Reuven and Gad, he said I commanded you because they were a constituent part of Israel. Moshe speaks synecdochically in the opposite sense when he says to the Levites (in the passage beginning with “Take this book of the Torah” [31: 26]) “For I know your rebellious nature” [31: 27]: He was not then speaking only to the Levites, but to all Israel. However, since the Levites were included, he continued to address them.
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
   I begged grace i.e., I <i>had already</i> begged grace. Scripture has just mentioned [: 21] Moshe’s instructions to Joshua; but Moshe instructed Joshua only in consequence of “I will not cross [with you]” [4: 22]. I did indeed beg God ’s grace to cross over with you, because the greatness of God “is unsearchable” [Psalms 145: 3]; and “They are new every morning; great is Your faithfulness” [Lamentations 3: 23].
  
  Verse 24
  
  The intention of the following passage is to endear the Land of Israel; for if the land is cherished, they will keep God ’s commandments so as not to be exiled from it.
  You have begun He said: You are infinitely wise, for You have begun to show … Your greatness … in heaven and on earth, through natural events.
  Your mighty power Moshe refers to the signs which he repeatedly performed, until it was known throughout the world that there is no God other than Him alone: prepotent in heaven (home of the angels and the Heavenly Host) and on earth (home of animals and men).
  deeds which are wholly wise might i.e., You are capable of anything.
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
   Ascend the summit of Pisgah identified with “the Gai in the fields of Mo’av — the summit of Pisgah” [Numbers 21: 20]
  
  Verse 28
  
  
  
  Verse 29
  
   we stayed in the Gai i.e., we <i>had already</i> stayed in the Gai (which was near the “summit of Pisgah”), since from there we went to the plains of Mo’av. The passage is explained correctly by assuming that the Gai forms part of the hills of Avarim [Numbers 33: 48]. Moshe now begins to talk about the commandments; and, since they were across Bet-Por , he begins by discussing idolatry.
  
  
  
  
  
  Verse 1
  
   teach you to do The ultimate purpose of study is the performance of the commandments.
  so that you may live for all those who worshiped Por were destroyed.
  so that you may occupy [Hebrew: <i>viyrishtem</i>] Since the <i>yod</i> is absorbed into the <i>ḥiriq</i> of the preceding <i>vav</i> , the second consonant of the triliteral root exhibits progressive assimilation and also has a <i>ḥiriq</i> . No other Hebrew word has this property.
  
  Verse 2
  
   You shall not add i.e., you shall not add your own ideas, thinking that you thereby serve God. Likewise, you shall not diminish.
  
  Verse 3
  
  There is no need for witnesses to substantiate the warning “so that you may live” [: 1], because You have seen with your own eyes what happened with Baal Por (i.e., <i>because of</i> Baal Por — as in many other Hebrew words): Everyone who did <i>not</i> worship Baal Por is now alive.
  
  Verse 4
  
  
  
  Verse 5
  
   I taught you Moshe has already said “…which I teach you” [: 1]; but here he adds as God commanded me. The commandments are <i>His</i> commandments, which you are to perform in the land He gives you for an inheritance. Moreover, you shall have glory among the nations through the commandments. Any thinking person can apprehend the purpose of the commandments, and understand why they were given.
  
  Verse 6
  
  
  
  Verse 7
  
   What great nation as to have a God close by — i.e., One Who answers everything that they wisely request. Nor is there a great nation whose decrees and laws all appear as righteous to the unbiased mind as do Israel’s. 
  It is called a great nation on account of its wise and God-fearing people
  
  Verse 8
  
  
  
  Verse 9
  
   Only watch yourself Even if you forget everything else, do not forget the day when you stood at Mount Sinai.
  the things which your eyes have seen (as in, “all the people saw the thunder…” [Exodus 20: 15])
  
  Verse 10
  
   as long as they live upon the land God knew that they cannot perform the commandments properly if they are under foreign rule.
  
  Verse 11
  
   the heart of heaven i.e., the center of heaven (from the standpoint of each viewer), as in “the heart of the sea” [Exodus 15: 8]
  
  Verse 12
  
   you saw no image, only a voice i.e., you <i>heard</i> a voice. The voice was not seen (I have already explained the passage “And all the people saw the thunder…” [Exodus 20: 15])
  
  Verse 13
  
  
  
  Verse 14
  
  God instructed me God taught Moshe on Sinai all the statutes and ordinances; but Moshe did not tell them to Israel until the second year, and again in the fortieth year. Since you did not see any image, be careful not to ruin: that which you have seen — i.e., the truth or your lives 
  
  Verse 15
  
  
  
  Verse 16
  
  a graven image something that is cut (as in, “Shlomo’s builders hewed” [I Kings 5: 32]) 
  male or female denotes the worship of particular idols. In addition, there are nations who daily fall down and worship the first animal that crosses their path. Others claim to invoke celestial powers through the image of a scorpion, for example, for its sting (or any of the forty-seven other constellations).
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
   the sun or the moon which are the great lights [Genesis 1: 16]. After mentioning the stars, Scripture proceeds to give the general term all the heavenly bodies: the planets (which are luminous like stars), the constellations, and their shapes.
  be drawn away [Hebrew: <i>niddaḥta</i>] like a man who slips [Hebrew: <i>yiddḥeh</i>] and falls.
  allotted It is well-proven that every nation has a designated star. Every city, also, has its star. God has granted Israel great stature, in that God is their Advocate: they have no star, for they are the “inheritance of God ” [II Samuel 20: 19].
  
  Verse 20
  
  
  
  Verse 21
  
   He brought you out to be for Him a chosen people in the land wherein you will serve Him; however, God was angry with me, and <i>I</i> shall not see this benevolence. 
  because of your words You brought about my exclusion from the land (as I have explained [<i>comment on</i> Numbers 20: 8])
  
  Verse 22
  
  
  
  Verse 23
  
  any image i.e., an image of anything which God your God has commanded you i.e., <i>as</i> He has commanded you (or, which He commanded you <i>not to do</i> — as in, “I will command the clouds” [Isaiah 5: 6]). This prohibition has already been mentioned; but Moshe repeats it here (including it among the commandments “which I instruct you” [: 40]) in order to add that God is  a consuming fire i.e., <i>like</i> a consuming fire (even though the phrase lacks a <i>kaf</i> ).
  
  Verse 24
  
  jealous of idolatry. His jealousy consumes like a fire, which spares neither root nor branch.
  
  Verse 25
  
  After describing God as a “jealous God” [: 24] Scripture now explains what will happen to them if they make idols
  or do evil concerning any of the other commandments, like murder or adultery.
  
  Verse 26
  
   I call as witnesses Some say [<i>Sa‘adya Gaon</i> on 32: 1] that the testimony of heaven and earth denotes the angels and the human race, respectively. Others say it alludes to the rains, as in, “I will make your skies like iron and your land like brass” [Leviticus 29: 19]. In my opinion, heaven and earth are called as witnesses to watch them and their children forever, because they are permanent (as in “as long as the heaven endures on the earth” [11: 21]; “Hear, O mountains, God ’s controversy” [Micah 6: 2]; and “this stone shall be a witness to us” [Joshua 24: 27]). Those people who object to this interpretation on the grounds of such verses as “heaven shall vanish away like smoke…” [Isaiah 51: 6] are vigilant in disputation, but their minds are asleep! 
  you shall perish This word, like “do not learn” [Jeremiah 10: 2], is vocalized with a long vowel because it ends a phrase.
  
  Verse 27
  
   a minority explained above [<i>comment on</i> Genesis 34: 30]
  
  Verse 28
  
   neither see, nor hear… Scripture mentions four senses, and omits the fifth, because it is less refined than the others. The sense of touch also differs from the others, by being coextensive with all living tissue. Don’t be puzzled at the contrast in number between you [<i>plural</i>] will seek and you [<i>singular</i>] will find. First the verse addresses a group, and then it addresses the nation as a unit, or each individual.
  
  Verse 29
  
  with all your heart explained below [<i>comment on</i> 30: 10]
  
  Verse 30
  
  
  
  Verse 31
  
   abandon you i.e., weaken you
  
  Verse 32
  
   study the history of ancient times study it now
  since the day The <i>lamed</i> is extraneous (as in many other Hebrew words), or it serves as a stylistic embellishment.
  from one end of heaven alludes to the horizon, as I have explained [<i>comment on</i> Genesis 1: 6] 
  whether there has been in his life-time
   Did ever a people hear This is a continuation of the previous verse, i.e., that which has never been heard
  
  Verse 33
  
  
  
  Verse 34
  
   has God ever attempted Some people have claimed — perish, perish the thought! — that the word “God” is meant here in a secular sense (i.e., “have gods ever attempted…”).
  attempted an anthropomorphism, to aid the listeners’ understanding 
  miracles either this word is a general category, followed by specifics, or it is a qualifier, modifying the words that follow (i.e., “miraculous signs”). signs as in “performed the signs in the presence of the people” [Exodus 4: 30] ...
  wonders the Ten Plagues, as it is written: “Moshe and Aaron performed all these wonders” [Exodus 11: 10] 
  war denotes in all likelihood the killing of the firstborn, and the judgment rendered against the idols [<i>comment on</i> Exodus 12: 12] 
  by mighty power Israel left Egypt mighty and irresistible, on account of the pillar of fire and the pillar of cloud.
  great terror denotes the drowning of Pharaoh and his army, together with the splitting of the sea before Israel ...
  against Egypt i.e., against the Egyptians
  
  Verse 35
  
  You have been shown a verb in the passive, <i>hof‘al</i> form. I have already explained the word God [<i>comment on</i> Genesis 1: 1]. This word denotes a mysterious and profound concept. God has shown you all these things, so that you shall know that He alone is God.
  There is none other As I alluded to in my comment on the verse “there are yet higher ones over them” [Ecclesiastes 5: 7] [in the cited comment, ibn Ezra indicates that there is a hierarchy of celestial powers, but that God is the supreme ruler over them all — Translator].
  
  Verse 36
  
   to discipline you It is for this reason that he made you hear his voice: so that you would revere Him (as it is written: “let God not speak to us, lest we die” [Exodus 20: 16]). What you saw frightened you; what you heard frightened you; but He continued to speak after making you hear his voice because  he loved your fathers: Abraham, Yiṣḥaq, and Yaaqov.
  
  Verse 37
  
  his descendants an allusion to Yaaqov. To say “their descendants” would include eight other nations with us!
  in His face This Hebrew metaphor denotes the anger He displayed toward Egypt. Some people translate it in the sense of “the angel of his presence saved them” [Isaiah 63: 9]; but, in my opinion, it resembles “that you go to battle in person” [II Samuel 17: 11].
  
  Verse 38
  
   this day This phrase can denote the future, if it is taken to mean, “ <i>close to</i> this day”. Actually, though, it refers to the conquest of the two Amorite kingdoms. Reuven, Gad, and half of Menasheh can certainly be called “Israel”, just as Scripture states elsewhere: “as Israel did to the land of his inheritance” [2: 12] After having said that “God is God; there is none beside Him” [: 35], Scripture proceeds to elaborate why He must be honored. The evidence of one’s own eyes forms the premise of the argument. Any clear-headed, unbiased person must realize from the evidence that God alone is God: in heaven above (i.e., above man) and upon the earth beneath (i.e., beneath man. Man is the standard of comparison, as in “The skies above you will be like brass…” [28: 23]). You, having seen all these wonders, having impressed it upon your hearts, must keep his commandments. Moreover, they are good for you, and for your children after you.
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
   At that time Moshe set aside… The day Moshe announced the Covenant coincided with the day he set aside these three cities.
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
  
  
  Verse 45
  
  
  
  Verse 46
  
   in the ravine of Mount Avarim. Although Mount Avarim is part of Mo av, they arrived at Mount Avarim first, and then marched into the plains of Mo av [Numbers 33: 48].
  
  
  
  
  
  Verse 1
  
   Moshe called out to all Israel to announce the terms of the covenant to the children (as I have explained).
  
  Verse 2
  
   Ḥorev Sinai
  
  Verse 3
  
  Not with our fathers i.e., not <i>only</i> with our fathers, as in “Your name will no longer be called ‘Yaaqov’” [Genesis 35: 10], 
  but with us i.e., but <i>also</i> with us or God did not enter this covenant with our ancestors who were in Egypt, but, rather, with us . There were still many people in that camp who had heard the covenant spoken by God . That is why Moshe says, “we” — i.e., those who are still alive and with us now. The fact that Moshe uses the terms “to you” [: 4] and “between you” [: 6] is evidence for the correctness of this interpretation.
  
  Verse 4
  
   face to face i.e., without an intermediary. When someone’s voice can be heard directly, it is called “face to face”, even if his face cannot be seen.
  
  Verse 5
  
   I stood between God and you I have already explained this. ...
  you were afraid of the fire even though you did not ascend the mountain as I advocated, but “Moshe [alone] approached the dense cloud” [Exodus 20: 18]. 
  The word saying: refers back to “God spoke to you on the mountain from the midst of the fire” [: 4]. Most likely, I stood between God … applies <i>after</i> the gathering at Sinai. At Sinai, He spoke to you face to face; but from that day onward, I stood between God and you, because you were afraid, as shall be explained.
  Do not be distressed that the wording is variant. Although it is far removed from its antecedent, many Hebrew sentences exhibit the same construction: the interpolated verse is not a part of the quote. Words are like bodies, whereas meanings are like souls. One can fashion two different utensils that perform the identical function. For example, “fraudulent” [: 17] is synonymous to “false” [Exodus 20: 13] — for everything false is fraudulent. Moreover, “Remember” [Exodus 20: 8] is similar to “Keep” [: 12], as I have already explained.  Moshe added the words as God your God has commanded you, referring to the assembly at Mount Sinai.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
   nor your ox, nor your donkey, nor any of your livestock a specification followed by a generalization. In the original [Exodus 20: 10] only the generalization appears; but both passages mean the same thing.
  so that [even your slaves] shall rest Scripture proceeds to explain why your man-servant and your maid-servant are mentioned:  For you must remember that you were a slave and you must consequently allow your own slave to rest therefore God your God has commanded you to observe this (allowing one’s slaves to rest) on the Sabbath day. In other words: God brought you out of slavery, and has ordered you to rest so that you shall remember that you were once a slave (according to some, the slaves themselves are not <i>required</i> to rest).
  
  Verse 15
  
  
  
  Verse 16
  
   has commanded you see my explanation above [<i>comment on</i> Exodus 20: 1] that it may go well with you Some say this is an allusion to the World to Come. I shall reveal part of the mystery of the World to Come in my comment on “I kill, and I bring to life” [32: 39].
  your days is the antecedent of the clause, i.e., that which will go well with you. All the scholars of antiquity believed that the First Commandment is “I am…” [: 6] (even though it raises the question, why would one utter <i>two</i> commandments directly, and then stop?). I have already offered an explanation of the Ten Commandments that conforms to their belief. In my opinion, though, “I am…” is not one of the Ten Commandments. Rather, it introduces the Commander, and provides a basis for all the other Commandments, as I have already explained. 
  
  Verse 17
  
  
  
  Verse 18
  
  The Hebrew word ḥ-m-d has two different meanings. One meaning is robbery, oppression, taking from others through force or compulsion (as in, “no man will attack your land” [Exodus 34: 24] — for if the verb denotes jealousy, then a verse intending to extol the land instead deprecates it!). The other meaning is jealousy, that does <i>not</i> express itself in overt action. “You shall not be jealous of your fellow-man’s house” [Exodus 20: 14] is the Ninth Commandment, and “you shall not be jealous of your fellow-man’s wife” [Exodus 20: 14] is the Tenth Commandment. Either “your fellow-man’s house” is part of the same Commandment as “your fellow-man’s wife”, or it is a separate principle in its own right. Here there is evidence for the latter: Moshe, explaining the Torah, in this book has replaced one instance of “you shall not be jealous” with “you shall not desire”. Many people have said that there is no sin in thinking something, and that thoughts carry neither reward nor punishment. I shall not go into the many proofs to the contrary at great length. Suffice to point out “The thoughts of the wicked are an abomination to God ” [Proverbs 15: 26], “You did well, insofar as it was your intention” [I Kings 8: 18], and “to those who are upright in their hearts” [Psalms 125: 4]. Moshe himself summed it all up when he said “to do it with your mouth and with your heart” [30: 14]. The core of all the commandments is the improvement of character — and the majority of them are essentially reminders [<i>see comment on</i> Leviticus 19: 19]. Moreover, the existence of a distinction between an intentional sin and an accidental sin is definitive proof.
  
  Verse 19
  
   These words i.e., the Ten Commandments — but not the exact <i>wording</i> given above [<i>comment on</i> : 5] 
  a mighty voice the like of which they had never heard before
  that has not continued for this was the only revelation. This verse explains why the people dispersed.
  
  Verse 20
  
  
  
  Verse 21
  
   His glory the display of fire
  His magnificence the thunder and lightning and sound of the <i>shofar</i> ...
  His voice the Ten Commandments (there is a single opinion that only the First Commandment was directly uttered by God)
  
  Verse 22
  
  
  
  Verse 23
  
   the voice of the living [<i>plural</i>] God Here the plural is used, as I have explained [<i>comment on</i> Genesis 1: 1]. 
  The word living in my opinion here designates the manifestation of God in Nature, as opposed to God Himself, Who does not move or change.
  
  Verse 24
  
   then you [<i>feminine</i>] will communicate to us Use of the feminine pronoun also occurs in “But if You [<i>feminine</i>] deal thus with me” [Numbers 11: 15], where its appearance is explained in detail.
  
  Verse 25
  
   has been agreeable an <i>‘ayin-vav</i> verb in the past tense
  
  Verse 26
  
   Who would grant! Scripture does not say, “who would grant <i>me</i> ”, but rather, “who would grant <i>them</i> ” (the word them is displaced in the sentence, and appears after that they had such a will ). Know that the Divine decree underlies all actions and all phenomena, in the sense that the nature and potentiality of everything in the universe, including living creatures, is determined by the action of the constellations on the four elements. A creature’s behavior at every moment is governed by its nature and its potential. However, as the author of the <i>Sefer Yeṣira</i> has explained, a certain amount of deviation can exist. Individuals derive their nature from the species, and they can change their nature within the boundaries of their species’s potential. This is the meaning of “God hardened the heart of Pharaoh” [Exodus 9: 12], although elsewhere Scripture asserts, “he hardened his heart; he and his officials” [Exodus 9: 34]. Both statements are true. Accordingly the prophets have said, “I know, God , that the way of a man is not in himself” [Jeremiah 10: 23] and “Why have you made us stray, God , from Your ways?” [Isaiah 63: 17]. Nevertheless, Moshe said, “choose life” [30: 19]. God does not prevent anyone from achieving good. Indeed, He wishes to bestow good; and Scripture says so anthropomorphically by using the expression, Who would grant.
  
  Verse 27
  
   Go, tell them implying that he descend from the mountain
  
  Verse 28
  
   But you stay here with Me implying that he then re-ascend the mountain, as it is written: and I will speak to you all the commandments, the decrees, and the judgments. Thus, most of the Torah was told to Moshe on Mount Sinai. However, Moshe apparently transmitted it during the entirety of their stay in the Sinai Desert, as well as during the eleven days’ trip from Sinai.
  
  Verse 29
  
   Now observe to practice The purpose of this seemingly redundant verse is to add the injunction do not turn aside to the right or the left .
  
  Verse 30
  
   all of the path This metaphor explains the abovementioned “to the right or to the left” [: 29] and it denotes  the instructions, the decrees, and the judgments — the ultimate purpose of which is  that you will revere — i.e., you, your son, and your grandson. Thus, the ultimate purpose of all the commandments is sincere faith. Faith is the fulfillment of man, and it is for faith that man was created, as it is written in Ecclesiastes [Ecclesiastes 12: 13]. Faith will also assure long life — long life for the nation in the land of Israel, and long life for the individual in the World to Come.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
   observe to practice I command you to observe that which is for your own benefit.
  a land flowing with milk… either this is the displaced object of the verb “to inherit” [: 1] or the verse omits a preposition, and should read “ <i>in</i> a land flowing with milk…”. See “in the house of God” [II Kings 12: 11] for a similar construction.
  Everything that our ancestors, of blessed memory, have transmitted concerning the reading of the <i>Shma‘</i> is true and needs no justification. Know that the glorious Name is God’s proper name [<i>comment on</i> Exodus 3: 15]. If so, why is it immediately followed by another name of God? The answer is that the Name can serve <i>both</i> as a proper name, <i>and</i> elsewhere as a descriptive, but not a proper name (just as “man” [Hebrew: <i>adam</i>] is both a proper name [Genesis 3: 17], and a descriptive name derived from “Earth” [Hebrew: <i>adama</i>]). The evidence for this is that there are places where the Name appears in the construct case (as in “the Lord of Hosts” [I Samuel 1: 11]) and other places where it stands alone. The Name is then further repeated, to say: God, who is our Lord, is <i>one</i> God — in other words, He is absolutely unique. An uncountable number of things demonstrate God ’s uniqueness.
  
  Verse 4
  
  
  
  Verse 5
  
   you shall love Since we have no gods other than He Himself, consequently you must love Him, there being no other god to love.
  with all your heart The “heart” denotes consciousness (and is here an allusion to the spirit of intelligence, corresponding to the first Divine Wheel [Ezekiel 1: 15]), as in “wise of heart” [Exodus 31: 6] and “acquires a heart” [Proverbs 15: 32].
  with all your soul denotes the corporeal spirit (i.e., desire). This force manifests itself in the kidneys.
  with all your might [Hebrew: <i>m’odekha</i>] from “much” [Hebrew: <i>m’od</i>] — in other words, to love Him exceedingly much — as much as you can — and that your love be unqualified.
  
  Verse 6
  
   these words The Dissenters [this term, which appears fifteen times in ibn Ezra’s commentary on Deuteronomy, is used by ibn Ezra to denote anyone who does not accept the Rabbinic tradition, in full or in part; in ibn Ezra’s time the dominant non-Rabbinic movement was the Karaites, but a “Dissenter” is anyone who questions the Rabbinic tradition: frequently, but not necessarily, a Karaite — Translator] have applied this phrase to the Ten Commandments (they also believe the Ten Commandments are meant below in “you shall write them on the doorposts of your houses” [: 9]); but the truth is that these words denotes <i>all</i> the commandments.
  
  Verse 7
  
   repeat them over from “a sharp arrow” [Proverbs 25: 18] — and it is well known that an arrow becomes sharp only after continuous, repeated sharpening. From this we see that the essence of Man is the service of God ; and that one serves God by recognizing His works. The Exegetes, upon whom we all rely, have transmitted to us the prescribed times for the reading of the <i>Shma</i> ‘: 
  when you sit (this adverbial phrase modifies speak of them)
  when you lie down to sleep (for no commandments apply to someone who is actually sleeping). Thus we see that speak of them includes both speech and thought.
  
  Verse 8
  
   Bind them as a sign upon your arm literally.
  frontlets [Hebrew: <i>ṭoṭafot</i>] Scripture contains no related words. Although the Dissenters have said the word comes from “preach” [Ezekiel 21: 2], this is unlikely, since the triliteral root of “preach” is n-ṭ-f, while this word is missing the <i>nun</i> and has two <i>ṭet</i> ’s.
  
  Verse 9
  
   You shall write them The Dissenters have also disputed this commandment, claiming that it is figurative, as in “bind them about your neck” [Proverbs 3: 3]; but we who have received the truth from our ancestors shall disregard these fabricators.
  
  Verse 10
  
  
  
  Verse 11
  
   good vocalized with a <i>shuruq</i> instead of a <i>ḥolem</i> : The two vowels interchange when the word is not in the construct case.
  
  Verse 12
  
   the house of bondage There, your cities and houses were not so well-stocked.
  
  Verse 13
  
   Revere i.e., do not do anything forbidden 
  serve i.e., perform the positive commandments ...
  swear by His name and not in the name of any other gods (compare, “every tongue shall swear” [Isaiah 45: 23]). In other words, you shall not swear in the name of any god, other than God alone. But you may swear to affirm testimony, or to confirm a contract — so long as it is true.  Do not follow other gods since you may not swear in their name.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
   in Massah the name of a place , as in “He called the name of the place Massah…” [Exodus 17: 7]. There I explained the meaning of the name [<i>comment on</i> Exodus 17: 2]. People were questioning whether “God is among us” [Exodus 17: 7]: If so, we will worship him. But there is no need to put God to the test. Simply keep his commandments; and if you do what is right in His sight, He will grant you every good, and 
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  He will thrust out all your enemies (the <i>heh</i> in to thrust out is part of the triliteral root of the word — compare, “he pushed him down” [Numbers 35: 22]).
  
  Verse 20
  
   what are the rituals That is to say: Why do we, intelligent human beings, accept such shackles? You shall answer that God redeemed us from the house of slavery, and He has performed all this good for us; consequently we are obliged  to revere His name, having already acknowledged that He has been our Benefactor. Moreover, it will be to our benefit, and it will keep us alive — for His commandments are life to those who find them.
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
   It will be our privilege Some say that this alludes to reward in the World to Come. Literally, though, it means that from the standpoint of strict justice, we are obliged to obey His will, because He is our Master. In my opinion the verse carries an additional meaning: All the nations will perceive that we are righteous, because we follow commandments and laws which are themselves righteous (for so it is written [4: 8]).
  
  
  
  
  
  Verse 1
  
   fell from, “your olives will drop off” [28: 40] (the <i>nun</i> here is part of the triliteral root).
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
   will turn your son away The subject of the sentence is “his son” mentioned above [: 3] — his son to whom you should not give your daughter in marriage or The subject of the sentence is your foreign neighbor, whose daughter you should not take for your son in marriage, as mentioned above
  
  Verse 5
  
   But thus i.e., Only this shall you do to them — because you are holy people — and you shall not make yourself loathsome through the objects of the Gentiles, who adorn themselves with monuments and with Ashera trees.
  
  Verse 6
  
  beloved As explained above [<i>comment on</i> Exodus 19: 5], this word denotes something beautiful, the like of which can be found nowhere else (as in “the treasures of kings” [Ecclesiastes 2: 8]).
  
  Verse 7
  
   attach you and choose you and no one else.
  
  Verse 8
  
   His keeping a verbal noun
  
  Verse 9
  
   He is the Almighty He is truly the Almighty, because He is both powerful and faithful. This point is made in reference to “the oath” [: 8]; for one can be faithful, but powerless to fulfill one’s oath, just as one can be powerful, yet faithless.
  He keeps the covenant, and the kindness, for His beloved No one has higher stature than they 
  and for them who keep His commandments they are second in stature or He keeps the covenant, and the kindness, for them who love Him in their hearts …them who keep His commandments in their speech and in their actions ...
  a thousand generations “Thousand” here denotes “infinite”. Some people have incorrectly seen here an allusion to the theory that the planetary cycles repeat themselves every thirty-six thousand years. In fact, they repeat themselves approximately every seventy years.
  
  Verse 10
  
   He repays His enemies [<i>plural</i>] every one of his enemies (as in, “the righteous [<i>plural</i>] are secure [<i>singular</i>] like a lion” [Proverbs 28: 1] [<i>cf. comment on</i> Leviticus 19: 8]) 
  to his face i.e., to himself, personally. Some people also compare the word to <i>“in</i> His face”, a Hebrew metaphor for “in His anger” [<i>cf. comment on</i> Leviticus 26: 17], meaning that He will punish His enemies for having made themselves enemies of the Truth.
  to destroy him; for his enemy He does not defer Some interpret the verse to mean that the wicked are rewarded in this world for the good they have done, and He does not defer their reward for the World to Come. In my opinion, though, the correct interpretation contrasts the wicked against the righteous. Unlike them, who endure “a thousand generations” [: 9], God ’s enemies will perish, and will not continue into the future, although they may falsely expect their children or their grandchildren to survive (see “to the third and fourth generation” [Exodus 20: 5]).
  
  Verse 11
  
   Therefore keep Just as God keeps the covenant, so must you keep His commandments.
  
  Verse 12
  
   consequently i.e., the end reward — as in, “always, to the end” [Psalms 119: 112]. The meaning of the earlier passage “He keeps the covenant” [: 9] is that he kept the covenant of Abraham; but if you are among “those that love him” [: 9], then He will continue to keep the covenant. If you are one of “those who love him”, then  He will love you, and bless you, and increase you (this being the meaning of “the covenant and the kindness” [: 9]).
  
  Verse 13
  
  your belly denotes progeny (“belly” is a euphemism).
  Scripture lists grain, wine, and oil, because they are the main produce of your land. 
  I have already explained the word “herd” [Exodus 13: 12] [the reference is to an earlier commentary on Exodus, known as the <i>Perush Haqqaṣar</i> — Translator].
  your cattle [Hebrew: כ <i>alafekha</i>] as in “our oxen [Hebrew: כ <i>allufeynu</i>] are heavy laden” [Psalms 144: 14].
  litters that is, “flocks”. A great Spanish commentator [this is believed to be Yәhudah HaLevy — Translator] revealed the reason why the Hebrews refer to cattle with the term “herd”, and to <i>Caprinae</i> with the term “litters” [Hebrew: <i>ashtarot</i>] — similar to his interpretation of “the Baalim and the Ashtarot” [Judges 10: 10] to mean “the lord [Hebrew: <i>baal</i>] of the ascendent constellation [namely, Taurus the Bull — Translator], and the tenth [Hebrew: <i>as̀iri</i>] constellation [namely, Capricorn the Goat — Translator]”. Not only will He bless the fruit of your womb, but also there will not be among you any sterile male (one whose semen cannot induce conception), nor even any infertility among your livestock; moreover, you will not fall ill from any sickness (a well-known, conventional occurrence), nor from any diseases (which are unnatural).
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
   you will consume We are <i>commanded</i> to destroy them, like someone consuming bread, as evidenced by the subsequent phrase your eye shall have no pity. 
  For it [<i>singular</i>] would be a snare to you i.e., <i>every one</i> of their gods.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
   the <i>ṣirah</i> a bodily sickness, from <i>ṣaraat</i> [Leviticus 13: 2].
  
  Verse 21
  
   you shall not be terrified of them; rather, you should only be terrified of God , who is a great and awe-inspiring God. Sa‘adya Gaon says [<i>Sa‘adya Gaon</i> on this verse and on Exodus 23: 29] that lest the wild beasts become numerous alludes to the sign which will indicate at what future time they should undertake to overpower their enemies; but there is no need for this interpretation, as I have explained [<i>cf. comment on</i> Exodus 23: 29].
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
   Your annihilating is a verbal noun; even though the second syllable is vocalized with a <i>ḥiriq</i> , the phrase “leaving [Hebrew: <i>hish</i> כ <i>ir</i>] him a survivor” [Numbers 21: 35] exhibits a (probably) similar construction. Conclusive evidence here is them, the direct object of the verb.  silver and gold on them either You shall not desire the silver and gold <i>that is</i> on them or You shall not accept silver and gold <i>in exchange for</i> leaving them alone. 
  
  Verse 25
  
  The <i>vav</i> in the word ensnared [Hebrew: <i>tivvaqesh</i>] replaces a <i>yod</i> (which appears in the word “I have laid a snare [Hebrew: <i>yaqoshti</i>] for you” [Jeremiah 50: 24]).
  
  
  
  
  
  Verse 1
  
   every commandment That is to say: <i>If</i> you desire to observe the commandments — so that you may live — <i>then</i>
  
  Verse 2
  
  remember the path. I have already explained the idea behind sending hardships to you in order to test you, to know… [<i>comment on</i> Genesis 22: 1].
  
  Verse 3
  
   He afflicted you on the road.
  He famished you <i>before</i> the coming of the manna . — or, more likely, He “famished” needs other than hunger. 
  The word they knew [Hebrew: <i>yadun</i>] ends with a <i>nun</i> , like “They poured out [Hebrew: <i>ṣaqun</i>] a silent prayer” [Isaiah 26: 16], and also “they camped [Hebrew: <i>yaḥanun</i>] on the other side of כ Arnon” [Judges 11: 18]. ...
  The word to inform you is in the infinitive form.
  the bread means that which a man is accustomed to.
  that emanates from the mouth of God i.e., what He decrees. Compare, “as the word went out of the king’s mouth” [Esther 7: 8]. The sense of the verse is that Man does not live from just bread, but rather, from the energy that it contains — and could live just as well from energy that comes to us from Heaven, through the Divine decree (this is the meaning of emanates from the mouth of God ). The proof is that although you did not eat bread, you nevertheless lived [<i>cf</i> . 29: 5].
  
  Verse 4
  
   Your clothes Some say that this was a miraculous sign. Others say that they brought many garments out of Egypt. The probable explanation is that a diet of manna naturally does not give rise to perspiration.
  did not swell [Hebrew: <i>vaṣeqah</i>] from “they baked the dough [Hebrew: <i>baṣeq</i> ” [Exodus 12: 39]. When someone travels on foot for a long distance, his foot normally swells up. Here, it is likely either that God gave them extra endurance, or that He made them walk slowly.
  
  Verse 5
  
   you will know with your heart You will have a heartfelt (i.e., a fundamental) understanding. Because you listen to the Lord when He disciplines you — even though He may discipline you by famishing you, or by afflicting you with thirst along the way — your reward shall be that He will bring you into the good land.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
   a land of wheat… Scripture mentions the foods that are metabolized into blood. I have already explained honey [<i>comment on</i> Leviticus 2: 11].
  
  Verse 9
  
   indigence leanness, poverty (see also “a poor and wise child” [Ecclesiastes 4: 13]).
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  Contrary to the opinion of Rabbi Moshe ben Shmu’el Gikatilla HaKohen, the <i>yod</i> in multiply is in place of a <i>heh</i> [Gikatilla held that <i>lamed-heh</i> verbs are in fact quadriliteral, and that a penultimate <i>yod</i> forms part of the root — Translator].
  
  Verse 14
  
   you become haughty and forget that you had been an abject slave, and forget the poverty and the hunger and the thirst that you suffered in the wilderness — and that, despite all this, God provided for you. 
  
  Verse 15
  
  The word in the wilderness modifies two different clauses, as if Scripture had said “through the vast” (that is, both long and wide) ...
  “and dreadful wilderness, <i>a wilderness of</i> fiery…”.
  flint denotes any hard stone.
  
  Verse 16
  
  
  
  Verse 17
  
   this power that is, riches (as in, “they shall leave their wealth [literally: their power] to others” [Psalms 49: 11]), in the sense of: the fruits of their toil, and of their strength.
  
  Verse 18
  
   Remember In other words: <i>If</i> it should occur to you to say, “My strength and the might of my hand…”, <i>then</i> remember Him Who gives you strength.
  
  Verse 19
  
  
  
  Verse 20
  
   consequent the ultimate reward (whether for good <i>or</i> for evil)
  
  
  
  
  
  Verse 1
  
   you cross today I.e., during this season (or perhaps the sense of the verse is, “Think of yourself <i>as if</i> you were crossing today”).
  
  Verse 2
  
  
  
  Verse 3
  
  The metaphor a devouring fire connotes a <i>rapid</i> destruction. Thus, Scripture subsequently says quickly.
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  The <i>lamed</i> in from the day is extraneous.
  in the wilderness after you departed from  Ḥorev.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  The word with the finger has already been explained [<i>comment on</i> Exodus 31: 18].
  
  Verse 11
  
   at the mark either the beginning or the end of the forty days [<i>cf. comment on</i> Numbers 13: 25]. Scripture here reveals that on the very day when Moshe was given the tablets, the Golden Calf was made.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
   I prostrated myself This is what was stated earlier, in the passage, “now I will go up to God ” [Exodus 32: 30] 
  (the word I prostrated myself means that he bowed his face to the ground).
  
  Verse 19
  
   that time as well Moshe had previously prayed for them 1) At the Reed Sea (this is evident from “Why are you crying out to me?” [Exodus 14: 15]) 2) “He prayed to God and God showed him a tree” [Exodus 15: 25]
  
  Verse 20
  
  
  
  Verse 21
  
   your sin denotes the calf, and Scripture proceeds to clarify that, by specifying the appositive the calf.
  crushed into fine dust, as the dust of the earth.
  
  Verse 22
  
   Taverah is probably the name of a place where they encamped for only one day, therefore it is not mentioned in the <i>parasha</i> of <i>Masey</i> ; but it is one of the thirty places they traversed on the way from Mount Sinai to Graves-of-Lust, as I have explained [<i>comment on</i> Numbers 10: 31]. The connection between Taverah and Massah is that in both places the people were grumbling against — were testing, as it were — God . The reason Taverah is mentioned first, before Massah, is that at Massah nothing happened to them. And some say that Amalek came because [the Israelites] tested the Lord. And therefore it mentioned the burning of the Lord's fire in them and the pursuit of Amalek and the plague of those that desired - the most difficult first. Some say that Taverah <i>is</i> Massah, along the lines of “from the top of S̀ ә nir and Ḥermon” [Songs of Songs 4: 8]. But the correct explanation is the one I have given.
  
  Verse 23
  
   you did not trust in your thoughts.
  you did not listen in your actions. Moshe returns to elaborate on the prayer that he prayed [<i>cf</i> . : 18].
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
   Your people and Your inheritance because of their forefathers.
  The reason Scripture says <i>they</i> are Your people is that clearly they are the ones who are Your people, because they are the ones whom You brought out by Your great power which you revealed in the world.
  
  
  
  
  
  Verse 1
  
   At that time during the abovementioned [9: 25] forty days.
  a wooden ark The Exegetes, of blessed memory, have said [Palestinian Talmud Soṭa 8: 3 (22b)] that Moshe himself made an original ark, different from the one that was later made. Their evidence is  I made an ark, followed by I hewed…, after which Moshe says “I put the tablets into the ark which I had made” — and their understanding is greater than ours. But it would seem that “The glory of God dwelt” [Exodus 24: 16] refers to the glory that the elders had already seen [Exodus 24: 10]. The exact date of Moshe’s first ascent is not clear, and a surface reading of Scripture suggests that Moshe only fasted for eighty days: The period denoted by “I stayed on the mount, as the first days:” [: 10] coincides with the second forty-day period [9: 25], so that the sense of the passage is, When I had stayed in the mountain these forty days, God “hearkened” unto me [<i>cf</i> . : 10], and said, “lead the march” [: 11] — which is the same as “go, lead the people” [Exodus 32: 34]. If all this be true, then the “wooden ark” [: 1] was made at Moshe’s <i>command</i> , but it is actually the <i>same</i> ark that B ә ṣal כ el made [<i>cf</i> . Exodus 37: 1].
  
  Verse 2
  
  
  
  Verse 3
  
  I made an ark That is, he commanded that an ark be made. Consequently, “Moshe gathered” [Exodus 35: 1] must mean, “Moshe <i>had</i> gathered” (I have already shown you many similar instances). All this was necessitated by the passage  they remained there as God had commanded me, assuming that the reference is to “put the Testimony into the Ark” [Exodus 25: 16]. Nevertheless, it is also possible that the reference is to “make for you a wooden ark” [: 1]. In any case, the Tradition must prevail.
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
   The children of Israel traveled from Bәכerot-Bәné-Yaɐqan to Moserah. This verse is inserted here, because Moshe had said “I also prayed for the sake of Aaron at that time” [9: 20]; Scripture accordingly informs us that Aaron did not die, until the fortieth year. The evidence for the correctness of this explanation is that, while they were at Mount Sinai, “at that time, God set apart the tribe of Levi” [: 8] (as I have explained in my commentary on the <i>parasha</i> of <i>Bәmidbar</i> [<i>comment on</i> Numbers 3: 1]). Our ancestors asserted [Palestinian Talmud Yoma 1: 1 (38b)] that they backtracked to a previous encampment — but what then is to be done with the word “there” in <i>there</i> Aaron died, and <i>there</i> he was buried ? The Spaniard Rabbi Isaac ben Y ә hudah ibn Ghiyyat, of blessed memory, translated the word “there” into “then” (similarly, “from then on [literally: from there] he became a shepherd” [Genesis 49: 24]). But in my opinion none of this is needed. Rather, Beerot-Bәné-Yaaqan is not the same as “Bené-Yaaqan” [Numbers 33: 31]; and also, Moserah is not the same as “Moserot” [Numbers 33: 30]. Bәכerot-Bәné-Yaɐqan is another name for Qadesh, and Moserah is the name of the desert region surrounding Mount Hor. There are many similar instances (e.g., note that Scripture calls a place “the Shur Wilderness” [Exodus 15: 22], but in another verse says “the כ Eytam Wilderness” [Numbers 33: 8]).
  
  Verse 7
  
   From there they marched to Gudgod This is not the same as “Ḥor-Haggidgad” [Numbers 33: 32]. Rather, it is the general name for the region that includes Ṣalmonah [Numbers 23: 41], Punon [Numbers 23: 42], and also כ Ovot [Numbers 23: 43]. Yoṭvata here is the place that is elsewhere called “B әכ er” (for so it is written: “from thence they went to B әכ er” [Numbers 21: 16]), which explains the phrase an area rich in brooks of water. The nobles dug with their staves, and water flowed forth [<i>cf</i> . Numbers 21: 18]. This verse, containing the statement from there they marched to Gudgod, is juxtaposed to “Eleazar ministered” [: 6]. Even though I previously told you [<i>comment on</i> Exodus 29: 42] that Israel offered no sacrifices after they left Mount Sinai, it seems likely that they did offer them when they arrived at Ṣalmonah and Punon. Thus the beginning of Eleazar’s ministry as High Priest occurred in those places, on Rosh HaShanah (he officiated in the place called B әכ er on Yom Kippur). The explanation, then, is as follows: “Eleazar officiated when they marched to such-and-such a place. And why was Eleazar the kohen? Because at the time of the worship of the Calf, God set apart the tribe of Levi, to carry the Ark, and to stand before God .”
  
  Verse 8
  
  The Levites were to minister before Him together with the descendants of Aaron.
  to bless in His name for Eleazar used to give the Priestly Blessing [<i>cf</i> . Numbers 6: 24 <i>ff</i> .].
  
  Verse 9
  
  God is their allotment along the lines of “God is the portion of my inheritance, and of my cup” [Psalms 16: 5] — meaning, service of God through the study of His ways.
  
  Verse 10
  
  I have already explained I stayed on the mount [<i>comment on</i> : 1].
  
  Verse 11
  
  The word lead the march is a verbal noun.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
   He has chosen their descendants who are you — and the phrase is followed by the appositive you .
  
  Verse 16
  
   Circumsize the foreskin of your hearts by distancing yourselves from desires, which are as thick and as heavy as a foreskin. Perhaps the idiom also means: Purify your heart, so that it will understand the truth. 
  I have explained the word your neck [<i>comment on</i> Exodus 32: 9]. Moreover, the idiom is used here, because he previously had said “you are a stiff-necked people” [9: 6].
  
  Verse 17
  
  I have already explained the phrase the Supreme Judge [<i>comment on</i> Genesis 1: 1].
  The Lord of lords for there are levels of greatness among rulers, as in “and there are yet higher ones over them” [Ecclesiastes 5: 7]. One who recognizes these attributes is “circumsized of heart” [<i>cf</i> . : 16].
  
  Verse 18
  
   executes justice Although He is lofty, He executes justice for the orphan and widow, who have no ally. Compare [Megilla 31a], “Father of the fatherless” [Psalms 68: 6]. Likewise with respect to the alien: He will provide for those who depend on Him. Since God loves the alien, you are required to love him.
  
  Verse 19
  
  
  
  Verse 20
  
   Revere God your God do not violate the negative commandments.
  Him shall you serve through the positive commandments.
  to Him will you cleave in your heart.
  by His Name you will swear in speech (in the manner prescribed [Temurah 3b]).
  
  Verse 21
  
   He is your glory i.e., it is appropriate for you to glorify in Him, because He has done awesome things for you.
  
  Verse 22
  
  I have already explained seventy souls [<i>comment on</i> Genesis 46: 23]. Since He has multipled you, you are bound to love Him (which has been said before, but here Scripture adds always ).
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
   it is not your children The conclusion of this sentence is “your own eyes have seen” [: 7]. In other words: These miracles are not for the future, to be seen by your children; but rather, you yourselves have seen them.
  His greatness, His strong hand, His outstretched arm in taking you out of Egypt.
  
  Verse 3
  
   His signs, His actions toward Pharaoh, who was the main recipient.
  
  Verse 4
  
   made flow [Hebrew: <i>heṣif</i>] from “water flowed [Hebrew: <i>ṣafu</i>] over my head” [Lamentations 3: 54].
  destroyed them meaning that never again did their descendants arise to attain their level of grandeur.
  
  Verse 5
  
   what He performed for you in the wilderness denotes the manna.
  
  Verse 6
  
   their households specifically, their wives and children.
  all the possessions is a general term.
  on their feet meaning, which existed on their account — or, perhaps the term is to be taken literally. After having seen all of these things with your own eyes, take care to keep God ’s commandments.
  
  Verse 7
  
  
  
  Verse 8
  
  you will occupy [Hebrew: <i>viyrishtem</i>] the <i>resh</i> is vocalized with a <i>ḥiriq</i> because the <i>vav</i> is vocalized with a <i>ḥiriq</i> [<i>cf. comment on</i> 4: 1].
  
  Verse 9
  
  
  
  Verse 10
  
   For the land… After establishing that you are obliged to keep His commandments, the meaning of this passage is: For the land is not like the land of Egypt; rather, it has a need for God to set His eyes upon it all year long. (This latter expression is a figure of speech, connoting someone who watches for whatever is needed, and provides for everything in its proper time. 
  
  Verse 11
  
  
  
  Verse 12
  
  The word from the beginning is missing an <i>’alef</i> . Many similar words exist [<i>cf. comment on</i> Leviticus 11: 43].) For this reason, Scripture says  If you will carefully follow …
  
  Verse 13
  
  
  
  Verse 14
  
   I will give the rain for your land — i.e., elaborating the abovementioned “the eyes of God your God are set upon it” [: 12].
  early rain [Hebrew: <i>yoreh</i>] The rain which notifies [Hebrew: <i>yoreh</i>] of a prosperous year, coming at the beginning of the season. The meaning of the word latter rain is known [e.g., Zechariah 10: 1].
  
  Verse 15
  
   you will eat and be satisfied referring to the abovementioned “grain and wine” [: 14], not the more proximate grass in your fields .
  
  Verse 16
  
  
  
  Verse 17
  
  I have already explained the word its produce [<i>comment on</i> Leviticus 26: 4].
  you will be quickly lost You shall be exiled like wanderers because of the famine, even though the land had formerly been good . For this reason, you must take these matters to heart. 
  
  Verse 18
  
  The word frontlets has already been explained [<i>comment on</i> 6: 8]. If you take these matters to heart, you will not perish from upon the land; rather, you will extend your days as long as the heaven endures on the earth.
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
   Whereas I.e., concerning that which I mentioned earlier — that you would “perish quickly from upon the good land” — realize that you will not even arrive there in the first place, and you will not conquer it, if you do not observe God ’s commandments.
  to love in one’s heart.
  to walk in all His ways and neither stray, nor turn back 
  cleave to Him upon expiring (this is a great mystery).
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
   Behold [<i>singular</i>] Moshe addresses every individual.
  
  Verse 27
  
   The blessing, that you will observe I.e., through your observing, you become blessed. A blessing is an <i>increase</i> in good, whereas a curse [Hebrew: <i>qәlalah</i>] is a <i>reduction</i> (from “degrade” [Hebrew: <i>qalah</i>]).
  
  Verse 28
  
  
  
  Verse 29
  
   you will place the blessing orally (as in “he will put them on the head of the he-goat” [Leviticus 16: 21]).
  
  Verse 30
  
   across the Jordan opposite the wilderness.
  toward the setting sun meaning, If you travel westward, you will find them.
  in the land of the Canaanites who dwell in the plain for there are Canaanites who dwell in the hills.
  opposite Gilgal Since the mountains are extensive, Scripture specifies which part of the mountains. The phrase opposite Gilgal [which name did not exist until the time of Joshua [Joshua 5: 9] — Translator] must be understood the same way as “he pursued as far as Dan” [Genesis 14: 14]: either it was written prophetically, or there are two places with the same name.
  opposite meaning, “facing”.
  כEloney Moreh the same that was mentioned in Abraham’s time [Genesis 12: 6]. Scripture will specify later the exact wording of the blessing and of the curse [27:15 <i>ff</i>].
  
  Verse 31
  
  The passage For you are crossing means: You are about to begin observing the commandments, whereby the land will become a permanent inheritance for you.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
   You must utterly eradicate all the places… The grammarian Rabbi Yona ibn Janaḥ said that the phrase their gods is missing a <i>vav</i> , as if to say “the places where they worshiped, [and] their gods …”. But his explanation contributes nothing. Rather, the phrase is the object of the verb they worshiped. 
  The word leafy, like the word “tranquil” [e.g., Isaiah 33: 20], always appears with two <i>nun</i> ’s. Its meaning is related to “green” [Job 8: 16].
  
  Verse 3
  
   their <i>asherim</i> these are trees.
  destroy their name so that it shall not be mentioned.
  
  Verse 4
  
   You shall not do so to … I.e., you shall not sacrifice on the hills, nor on the mountains, but only on the place where He shall set His Name.
  
  Verse 5
  
  to put His Name Compare, “wherever I case My Name to be pronounced” [Exodus 20: 21].
  You will seek out His abode denoting the locale, in the sense of “the place where His glory dwells” [<i>cf</i> . Psalms 26: 8].
  
  Verse 6
  
  
  
  Verse 7
  
   there you (i.e., the Kohanim and the Levites) will eat .
  
  Verse 8
  
  But you must not do as we are doing here After the death of Aaron — since they used to travel from one encampment to another — a man might offer, e.g., a burnt-offering, in whatever encampment he desired; or, one man might offer the firstborn of his flock, while another man did not so offer — because the obligation in each case is dependent on the land of Israel. I do not agree with this interpretation. Rather, Moshe’s meaning is that they were not all completely dedicated to God . The reason he can say we [thereby including even himself — Translator] is that there <i>were</i> many commandments concerning, e.g., burnt-offerings, which could not be fulfilled except in the land of Israel (for so it is written [Numbers 15: 2]).  the rest Figuratively, a condition from which their descendants will not stray. The same interpretation can be given to the word “inheritance”. Actually, however, the word rest is to be understood in connection with the phrase He grants you tranquility; and the word “inheritance” denotes the time when you will dwell in safety .
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
   the choice of your vows One is obliged to satisfy his vows with the choicest of his animals [Yoma 34b].
  
  Verse 12
  
  Scripture repeats the word you will rejoice [<i>cf</i> . : 7], in order to introduce the principle that you must gladden the Levite, because he has no portion as you yourself have.
  
  Verse 13
  
  Scripture repeats the idea of in every place which you deem suitable [<i>cf</i> . : 8] in order to exclude meat of luxury. Since peace-offerings are holy, and since a ritually impure person who eats holy meat incurs excision, Scripture clarifies that meat of luxury may be eaten by the ritually impure and the ritually pure.
  
  Verse 14
  
  
  
  Verse 15
  
  like the gazelle and like the deer which are never offered on the Altar — and hence a gazelle’s suet, as well as a deer’s suet, may be eaten (this supports my previous assertion [<i>comment on</i> Leviticus 7: 23 <i>ff</i> .]; but we rely primarily on our ancestral tradition [Ḥullin 117a]).
  
  Verse 16
  
  
  
  Verse 17
  
   to eat within your gates the tithe of your grain… Scripture addresses the Levites (and, according to many, also the common Israelites, apropos the <i>second</i> tithe); similarly in the phrase the firstlings of your herd and flock, Scripture addresses the Kohanim. The Levites, as well as the Kohanim, are included among “Israel” in general (as in “I commanded you” [3: 18], wherein Moshe addresses only two and one-half tribes). Compare “however, you must redeem…” [Numbers 18: 15], which is addressed to all Israel, but which only applies to someone who has a firstborn that he is obliged to redeem. Thus, to eat within your gates…  you may eat it before God your God can only apply to someone who is obliged to eat it. The Dissenters have said that there are <i>two</i> firstborns: 1) the firstborn who “opens the womb” [Exodus 13: 12] and 2) the “firstborn of the flock”; but there is no need to reply to their nonsense. Others among them have said that this passage concerns the firstborn [15: 22] [Bekhorot 32b] and the tithe [Yevamot 85b <i>ff</i>] that an ordinary Israelite may eat — that it may be eaten <i>even</i> in the “chosen place”. But this is the <i>opposite</i> of what Scripture says!  because your appetite desires to eat meat i.e., <i>if</i> your appetite desires to eat meat. This law has already been mentioned [: 15], but Scripture repeats it here to add the passage  when the place will be too far. This includes any place outside of the land of Canaan: its status is the same as that of any place within your gates.
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  I have already explained the phrase for the blood is the life [<i>comment on</i> Genesis 9: 4 : <i>comment on</i> Leviticus 17: 15].
  
  Verse 24
  
  
  
  Verse 25
  
   that it may be good for you One should not incorporate the soul of a beast, and thereby adulterate one’s own soul. Since both the soul, and the form of the body, are formed in the image of the father, Scripture accordingly continues your children after you.
  
  Verse 26
  
   consecrated animals e.g., your burnt-offerings, your peace-offerings, and your vows.
  carry meaning, you must bring them to the chosen place.
  
  Verse 27
  
   you may eat the meat Scripture addresses the Kohanim, in the case of a firstling, or a sin-offering, or a guilt-offering. In the case of a peace-offering, only the thigh and the breast are meant, the greater part of it being eaten by an ordinary Israelite.
  
  Verse 28
  
   observe and heed to spill the blood at the side of the Altar.
  
  Verse 29
  
   When He cuts down This passage is connected to the passage “When He enlarges…” [: 20] — if they are not victorious over the other nations, then He cannot enlarge the borders.
  
  Verse 30
  
  The word and lest introduces an elliptical construction, as if Scripture had said “and be careful … lest you inquire after their gods, <i>in order to act as they act</i> , saying…”.
  in that same manner will I act in worshiping God , thinking that you thereby do well. However,  you must not act thus, because all of their actions are abhorrent to God (as evidenced by the subsequent explanation, they even set fire to their sons… ). Rather, you must observe that which I have commanded you.
  
  Verse 31
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
   if a prophet arises among you The meaning of among you is that a prophet must be from the nation of Israel. The common thread connecting this passage with the previous passage is the prohibition against idolatry (the burning of children [12: 31] was an idolatrous practice). The word prophet here denotes someone who claims that God , or a messenger of God , spoke to him while <i>awake</i> . The other possibility is that it occurred in a dream. Some say, that the prophet discussed here is likely one of the “thieves of God ’s words” [<i>cf</i> . Jeremiah 23: 30] — to wit: A true prophet announces that a certain miracle will come, to justify him; someone else overhears this, and then asserts that the miracle applies to <i>himself</i> . Others say, that we do not believe him, even if the signal or marvel comes to pass, because he says things that are contrary to logic. In my opinion, the Hebrew words signal and marvel here have the sense of “sign” [and not any supernatural event — Translator]: 1) The words of Isaiah provide evidence for this interpretation. He said “Behold, I, and the children whom God has given me, are for signs and for portents” [Isaiah 8: 18] (the prophet’s own sign was “…just as my servant Isaiah has walked naked and barefoot…” [Isaiah 20: 3]; the sons’ signs were their names, each being named after an event which was to occur in his lifetime, i.e., “Immanu כ el” [Isaiah 7: 14], “Maher-Shalal-Ḥash-Baz” [Isaiah 8: 3], and “Sh әכ ar-Yashuv” [Isaiah 7: 3]). 2) With respect to plagues, Scripture says “They will serve you as signs and proofs” [28: 46]. Many similar examples exist.
  
  Verse 3
  
  
  
  Verse 4
  
   test in that He let him be, and did not kill him. God tests people to reveal the virtue of him who is tested.
  
  Verse 5
  
   after God your God must you walk you must imitate His acts, to the best of your ability, and pursue His ways.
  Him must you revere fearing to question “Why is this?”
  His commandments must you keep i.e., the commandments which are ends in themselves.
  His voice must you obey i.e., the commandments which remind us of those ends.
  Him must you serve in action.
  and to Him must you cleave in your heart — in the first life, and in the afterlife.
  
  Verse 6
  
   he spoke rebellious i.e., he spoke rebellious <i>words</i> . Compare, “in the multitude of counsellors, [counsel] is established” [Proverbs 15: 22]. 
  The derivation of the Hebrew word rebellious [Hebrew: <i>sarah</i>] could be that he turned away [Hebrew: <i>sarah</i>] from God Who commanded us to turn away from idol-worship, or it comes from “insubordinate [Hebrew: <i>sorer</i>] and rebellious” [21: 18] — and the latter etymology is correct (it would thus be appropriate for the <i>resh</i> to be vocalized with a <i>dagesh</i> ). ...
  Scripture repeats the sense of Who brought you out in redeemed you, for the sake of emphasis. ...
  I have already explained the word you must remove [<i>comment on</i> Numbers 24: 22].
  
  Verse 7
  
   If you brother entices i.e., if <i>even</i> your own brother.
  the son of your mother who was in the same womb as you. The mother represents the substance, whereas the father represents the form. Only a few people, though, can discern the form.
  
  Verse 8
  
  
  
  Verse 9
  
   do not assent to him in your heart’s belief.
  nor accept his words in action.
  you must not spare him from being killed.
  you must not cover him by refraining from action. Rather, you must reveal the matter, so that witnesses will come and hear it from his own mouth (for so it is written [17: 6]) — and then you must kill him.
  
  Verse 10
  
  Let your hand be first Were it not for the tradition, it would seem that this is addressed to each one of the witnesses [<i>cf</i> . 17: 7] [the <i>halakha</i> [Sanhedrin 67a] is that it <i>is</i> the witnesses who begin the stoning, <i>not</i> the people subjected to the enticement, whenever they are distinct from one another — Translator].
  
  Verse 11
  
   Stone him Scripture specifies the form of death.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  The terms inquire and search and investigate are well explained in the words of our Sages, of blessed memory [Sanhedrin 44a <i>ff</i>].
  
  Verse 16
  
  
  
  Verse 17
  
   entirely All of it belongs to God your God, i.e., you must burn it in fire for the glory of God .
  heap [Hebrew: <i>tel</i>] from “a high and lofty [Hebrew: <i>talul</i>] mountain” [Ezekiel 17: 22].
  
  Verse 18
  
   in order that God may turn from the fierceness of His anger and not destroy you in the city’s iniquity.
  
  Verse 19
  
  The verse for you will follow… means: So will you do, if you seek to practice what is right in His eyes. This passage is juxtaposed to the subsequent passage on account of the enticers to idolatry (be they brother, or son, or father, or the inhabitants of the “seduced city”) — it is forbidden to mourn over them at all, and certainly to cut one’s flesh, which is forbidden for <i>any</i> dead person.
  
  
  
  
  
  Verse 1
  
  cut your flesh ([Hebrew: <i>titgodәdu</i>] from “upon all the hands shall be gashes [Hebrew: <i>gәdudot</i>]” [Jeremiah 48: 37]) for the same reason as “any incision for the soul” [Leviticus 19: 28].
  nor make any baldness as the other nations do, to this very day.
  Children Once you understand that you are children of God , and He loves you more than a father loves his child, then you will not cut your flesh over anything that He does, for everything that he does is good. Even if you do not understand it — as small children do not not understand their father’s actions, yet they trust him — you should yourselves act likewise,  because you are a consecrated people and you are not like the other Canaanites. Accordingly you should not act as they act. The reason for the juxtaposition of this passage with the passage  you must not eat any abominable thing is: You are to be a holy nation, in your hearts and in your mouths. You must thus be distinguishable from the other nations, so that anyone who sees you will recognize you. Accordingly you must not make yourselves bald over the dead [<i>cf</i> . : 1], nor may you eat just any animal — for, if you are to be a holy nation, it is not fitting that you should eat that which is defiled, and thereby defile your souls.
  
  Verse 2
  
  
  
  Verse 3
  
  any abominable thing i.e., anything which is abhorrent to a refined spirit, such as the vermin of the earth [<i>cf. comment on</i> Leviticus 18: 22].
  
  Verse 4
  
   the ox [and] Scripture omits the connective <i>vav</i> the sheep kid and the goat kid The word “kid” can, in Hebrew, be applied both to the goat species and the sheep species.
  
  Verse 5
  
  The meanings of the terms up till the gazelle and the deer are commonly known; the remaining five terms require the Tradition [<i>Sa’adya Gaon</i> on this verse].
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
   but no cud Scripture employs brevity, and omits either the word “chews” (i.e., “but chews no cud”) or the word “has” (i.e., “but has no cud”).
  
  Verse 9
  
  I have already explained the words fins and scales [<i>comment on</i> Leviticus 11: 9].
  
  Verse 10
  
  
  
  Verse 11
  
   bird is a generic term, as I explained earlier [<i>comment on</i> Genesis 15: 10], when I pointed out that “turtle-dove” [Genesis 15: 9] and “pigeon” [Genesis 15: 9] were two individual species within the same generic term. Similarly,  <i>dayyah</i> and <i>ra</i>כ<i>ah</i> are specific terms classified under the more general term “ <i>da</i> כ <i>ah</i> ” [Leviticus 11: 14]; here Scripture gives additional detail.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
   every ritually pure winged thing e.g., the locust.
  
  Verse 21
  
   you must not eat anything that died by itself whether a bird, or a beast.
  to the resident alien who is within your gates and has <i>not</i> converted to Judaism. The person to whom one sells it may either be a stranger who does not dwell in the land, or he may have the status that I have explained [<i>see comment on</i> Exodus 22: 20]. Because this passage concerns meat, it is connected to the passage you must not cook a kid…, as I have previously explained [<i>comment on</i> Exodus 23: 19 ; the reference is to an earlier commentary on Exodus, known as the <i>Perush Haqqaṣar</i> — Translator]. 
  
  Verse 22
  
  This passage, in turn, is connected to the passage  You must set aside the tithe because Scripture has informed us that one may not eat a ritually impure bird, nor a ritually impure beast, nor a beast that has died by itself — thereby concluding the discussion of <i>meat</i> . With respect to <i>grain</i> , on the other hand, there is a consecrated portion which may not be eaten except in the appropriate place. 
  The Spaniard Rabbi Y ә hudah HaLevy — may he be for us a light from above! — has said that the phrase which the field goes out year after year modifies the word seed (and thus denotes the seed that one takes out into the field). In my opinion, the meaning is more straightforward: it denotes the <i>produce</i> that the field brings forth. If you should object that Scripture uses the term “goes out”, which is an intransitive verb, I shall show you “the city that brought forth [literally: went forth] one thousand, shall have one hundred left” [Amos 5: 3] in which the verb “shall have left [<i>singular</i>]” is definitive proof of the other verb’s transitivity. Our Sages, of blessed memory, have asserted [<i>Sifrey</i> on this verse] that this verse describes the Second Tithe. Understand that if you count upward, you begin with One; if you count downward, you begin with Ten. This is the mystery of the first-born, and of the tithe [<i>cf. comment on</i> Leviticus 27: 32 <i>ff</i> .]. Understand that the number One is in a class by itself. So is the number Ten (which corresponds to the number One), because it is both the beginning of the tens, and the end of the units. All the other unary numbers are contained within them, between one and the other. Because One and Ten are the fundamental quantities, they and the numbers midway between them — i.e., Five and Six — are called “round numbers”. Accordingly, the silent letters in the Hebrew alphabet [’ <i>alef, heh, vav</i> , and <i>yod</i> — Translator] are those that correspond to these four quantities; and among them are the letters that form the Glorious and Awesome Name [<i>cf. comment on</i> Exodus 3: 15].
  
  Verse 23
  
   …the firstlings of your oxen i.e., <i>he who is fit to eat them</i> will eat them, as I have explained [<i>comment on</i> 12: 17]. 
  The obvious meaning of in order that you learn is: When you are staying in the holy place, they will teach you. But a non-obvious meaning is in the sense of “a well-broken heifer” [Hosea 10: 11], meaning “you will become accustomed to”. I believe that the latter interpretation is the correct one. 
  
  Verse 24
  
  
  
  Verse 25
  
  The tithe mentioned here is the object of the verb  you may exchange.
  The word in your hand means, entrusted into your hands.
  
  Verse 26
  
   or alchoholic beverage made from honey, or from dates, or from wheat, or from barley.
  whatever your heart desires e.g., fruit.
  you and your household you and your sons are <i>obliged</i> , whereas the rest of your household are <i>permitted</i> . The commandment to observe the three festivals is binding only upon males [Exodus 23: 17]; but those women will be rewarded who, like the wives of כ Elqanah, [I Samuel 1: 3 <i>ff</i> .], go on pilgrimage to the appointed place.
  
  Verse 27
  
   the Levite who resides within your gates denotes any member of the Tribe of Levi. You will be rewarded if you do not forsake them, but rather, if you give them commensurate to what you can afford. The most plausible interpretation is that Scripture is discussing the <i>first</i> tithe. Having just mentioned the second tithe, Scripture now says: Do not think that you fulfill your duty with only the second tithe.
  within your gates The first tithe should be given to him who resides within your gates. One should not say, “Since he will always be with me, I shall send this to a different Levite”, or “I have already given to him”.
  
  Verse 28
  
  The passage at the boundary of three years discusses the Pauper’s Tithe. During this year, one should not set apart the Second Tithe [Rosh HaShana 12b]. Some say, though, that one should set apart all three tithes. The Dissenters assert that the passage “you must set aside…” [: 22] denotes the <i>first</i> tithe 
  (and that the passage “take the money in your hand…” [: 22] is addressed to the Levites, just as the phrase “the firstlings of your herds” [: 23] is addressed to the Kohanim),...
   boundary here denotes the <i>beginning</i> and that there is a second tithe only every three years, known as the Pauper’s Tithe — but we shall rely on our ancestral tradition.
  
  
  
  
  
  Verse 1
  
   At the boundary of seven years you will arrange a release denotes the <i>beginning</i> of the year, as is corroborated by the passage of “assemble the people” [31: 12]. The passage is connected to the previous one because, having mentioned that the Pauper’s Tithe belongs to the Levite, and the alien, and the orphan, and the widow [<i>cf</i> . 14: 29], it is now logical to discuss the general release. release [Hebrew: <i>shmiṭṭah</i>] from “drop her” [Hebrew: <i>shimṭuhah</i>] [II Kings 9: 33]: i.e., they released her, and she fell.
  
  Verse 2
  
  The word debt [Hebrew: <i>masheh</i>] has the same form as the word “staff’ [Hebrew: <i>maṭṭeh</i>], and in my opinion is a noun (according to many, however, it is a verb [meaning “lending” — Translator]). The word possessor is here used in the same sense as in “wisdom preserves the lives of them that have it” [Ecclesiastes 7: 12], or “takes away the life of its owners” [Proverbs 1: 19], denoting the person to whom something belongs.
  hold is a transitive verb; the borrower is said to be “beholden to”.
  press [Hebrew: <i>yiggos̀</i>] i.e., “oppress”, as in “you exact [Hebrew: <i>tingos̀u</i>] all your payments” [Isaiah 58: 3] (in which one can see the <i>nun</i> , which normally disappears in the future form of a <i>peh-nun</i> verb).
  a release to God i.e., <i>in honor of</i> God , Who has given the creditor wealth. The association here with God is due to the earlier statement “it is the Sabbath of God ” [Leviticus 25: 2].
  
  Verse 3
  
   You may press the foreigner for payment i.e., it is <i>permissible</i> .
  
  Verse 4
  
   However… The sense of this passage is: Know that there might be no need for that which I have commanded you concerning not pressing your brother for payment; for there will be no one among you in need of your lending to him if all (or the majority) of Israel hearkens unto the voice of God . Rather, you will all secure loans from many nations (meaning, that you will take their “security” — i.e., “collateral” — for the money that you will give them, which they need in order to engage in commerce).
  
  Verse 5
  
  
  
  Verse 6
  
  Indeed, as long as you remain upright, you will rule over them. Nevertheless, the command <i>does</i> apply   If there be among you a needy man. Accordingly, Scripture informs us that “the needy will not be absent in the midst of your land” [: 11]; He knew that the generation would come in which the majority of people are not innocent.
  
  Verse 7
  
  do not toughen your heart You must speak kind words to him.
  shut means “to close” when the verb is in the <i>qal</i> form.
  needy [Hebrew: <i>evyon</i>] Some say that the word is related to “he did not want [Hebrew: <i>avah</i>] to let them go” [Exodus 10: 27] (thereby attributing to it the same form as is shown by the Hebrew words “lofty [Hebrew: <i>elyon</i>]”, “hideaway [Hebrew: <i>ḥevyon</i>]”, and “logic [Hebrew: <i>higgayon</i>]”, whose triliteral roots are -l-h, ḥ-v-h, and h-g-h, respectively), denoting one who is <i>in want</i> of everything, due to his great need.
  
  Verse 8
  
   You must open employs a verbal noun. In fact, every verb that is not preceded by the verbal noun is in reality an elliptical construct. But the homiletical explanation [Bava Meṣi‘a 31b] [that it applies to the poor of other cities as well as to of one’s own — Translator] is also attractive.
  open your hand to him applies to someone who has nothing, as opposed to 
  you must secure a loan to him — you must give him of yours, in exchange for his collateral (the verb “secure a loan” means “take in exchange for a security”).
  
  Verse 9
  
  The word base [Hebrew: <i>bliyyaal</i>] is a noun. Some say, however, that it is a compound word, suggestive of a prayer that does not ascend [Hebrew: <i>yaal</i>], nor increase, nor endure.
  your eye be mean employs an <i>‘ayin-vav</i> verb, of the same form as “she returns to her father’s house” [Leviticus 22: 13].
  
  Verse 10
  
   on account of [literally: “in rolling over”] i.e., “for the reason of” [literally: “in turning over”]. Compare “to turn this matter the other way” [II Samuel 14: 20]. The reason behind this verse’s assertion is that all of our individual bodies are nothing more than parts of an integrated Whole.
  give, give indicating that if you give to him, God will then increase your possessions.
  
  Verse 11
  
  I have already explained the needy will not be absent in the midst of your land [<i>comment on</i> 15: 7].
  You must first give to your brother (i.e., your blood relative),
  before giving to your poor (i.e., the poor in your family); and the needy of your land have precedence over the needy of another land. The common theme which connects this passage with the passage If your Hebrew brother be sold to you is the idea of “supply him with a bonus” [: 14]. 
  
  Verse 12
  
  I have already defined the term Hebrew brother [<i>comment on</i> Exodus 21: 2].
  or female The case is when a man sells his daughter to be a maidservant [<i>Mekhilta</i> on Exodus 21: 7].
  
  Verse 13
  
  I have already explained the word empty [<i>comment on</i> Genesis 31: 42].
  
  Verse 14
  
   supply with a bonus [Hebrew: <i>haneyq taniq</i>] You must behave beautifully toward him, from “a necklace [Hebrew: <i>ɒ</i> <i>naqim</i>] about your neck” [Proverbs 1: 9]. Or, it could be that the word has no cognate, and that its meaning must be deduced entirely from context.
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  I have already given the reason for piercing his ear at the door [<i>comment on</i> Exodus 21: 6]. The reason Scripture mentions this again is that you owe him a debt when he goes free; but, if he does not want to go, you must pierce his ear instead.
  So shall you do even to your maid-servant refers back to “supply him with a bonus” [: 14] (even though it is remote — compare the antecedents of “He must make restitution; if he has nothing wherewith to pay…” [Exodus 22: 2], “if these three…” [Exodus 21: 11], and many others [<i>see also comment on</i> Leviticus 19: 25]), because a woman’s ear is not pierced [Qiddushin 17b].
  
  Verse 18
  
   you must not begrudge… We find the verse “three years, as the years of a hireling” [Isaiah 16: 14] from which we learn that a man is not permitted to hire himself out for more than three years. This principle applies in equal force to the employer (that is, he who pays his wage). Thus, the word “twice” denotes “double” (as it does in “there will be twice” [Exodus 16: 5]), when the word serves as a noun. On the other hand, when the same word appears in such phrases as “second to the king” [Esther 10: 3] the word functions as an adjective. It comes from the word “two”, as I have explained [<i>comment on</i> Esther 10: 3]. Scripture thus clarifies here that the phrase “at the seventh year he shall go out free, without paying” [Exodus 21: 2] denotes the <i>beginning</i> of the seventh year. Further proof could be brought from the case of the Sabbatical year, or even from the case of the Sabbath day. 
  The word will bless you denotes the future, not the past. When a <i>vav</i> precedes a verb beginning with a labial consonant, there is no way to distinguish between the two tenses, so the meaning must be known from context.
  
  Verse 19
  
  The common theme which connects the passage of all the firstling males to the previous passage is you must not do any work with the firstlings of your ox.
  
  Verse 20
  
   You must eat As I have explained [<i>comment on</i> 12: 17], Scripture addresses only him who is fit to eat it. 
  Thus, you and your family denotes the family of the kohen. This law is here stated for the second time, in order to mention the treatment of a blemished animal.
  
  Verse 21
  
  any serious defect which have been enumerated [Leviticus 22: 22 <i>ff</i>].
  
  Verse 22
  
   You may eat it within your gates Some say that the <i>kohen</i> may eat it outside of the Sanctuary. Others assert that, since it is defective, it belongs to the Israelite — but, in my opinion, this is farfetched [the <i>halakha</i> [Bekhorot 33a] is that a common Israelite <i>may</i> eat a defective firstling, once he has acquired it from the kohen — Translator].
  ritually impure and ritually pure refers to you may eat it. The <i>heh</i> in both words carries the vocative meaning, as if to say, “you, whether ritually impure or ritually pure”. In other words, he is permitted to eat it whether he is ritually pure or not. This is mentioned because normally someone who eats holy meat while ritually impure incurs the penalty of <i>karet</i> . Since the previous passage contained the law of “annually” [15: 20], Scripture now mentions the laws of “three times a year” [: 16]. Another connection is that a firstling must be eaten in the Sanctuary, and likewise the Paschal sacrifice may only be eaten during the existence of the Sanctuary, and not outside of it.
  
  
  
  
  
  Verse 1
  
  the month of Spring is so called because it was during the Springtime that they left Egypt. The Dissenters have claimed that one may not perform the Paschal sacrifice until Spring-time. I have replied to their nonsense elsewhere [<i>comment on</i> Exodus 12: 2] (nevertheless, we must acknowledge that the court <i>did</i> examine whether or not Spring had arrived). Know that in the Hebrew language the months have no proper names. The names that appear in Scripture — like <i>Nisan</i> [Esther 3: 7], <i>Sivan</i> [Esther 8: 9], <i>Kislev</i> [Nehemiah 1: 1], <i>Ṭevet</i> [Esther 2: 16], and <i>Adar</i> [Esther 3: 7] — are all Aramaic. Consequently, Scripture had to tell us, “…this being the month of Nisan” [Esther 3: 7]. The only Hebrew terms that we find are the descriptive terms “Splendor” [I Kings 6: 1], “Mighty” [I Kings 8: 2], and “Wilt” [I Kings 6: 38]. The original rule was that the first month (the month from which the others are counted) was to be reckoned with the coming of the Spring — whether the previous year had twelve or thirteen months being of no concern. However, our ancestors, of blessed memory, added other considerations, in addition to the Spring [Sanhedrin 11b]; and all of their words are true.
  at night God brought you out from under the <i>authority</i> of Pharaoh, and they left shortly afterward, as I have explained at greater length [<i>comment on</i> Exodus 12: 31].
  
  Verse 2
  
   flock for the fulfillment of the Paschal sacrifice, 
  and oxen for the festival peace-offerings. Corroborating evidence is found in “…and three thousand bullocks” [II Chronicles 35: 7] after Scripture had already stated “…and for the paschal offerings,” [<i>ibid</i> .] regarding the lambs and kids. Moreover, “five thousand” animals for paschal offerings, <i>in addition to</i> “five hundred oxen” [II Chronicles 35: 9], were given to the Levites. Here, too, Scripture first mentions the paschal offering, before mentioning the cattle. Compare, “you, and your household” [14: 26].
  
  Verse 3
  
   you must not eat leaven on it meaning, no leaven may remain <i>at the time when</i> one may slaughter the Paschal offering [Pesaḥim 28b].
  bread of affliction as a remembrance.
  all the days of your life i.e., every year.
  
  Verse 4
  
   which you offer on the eve This denotes the meat of the Paschal offering.
  
  Verse 5
  
  
  
  Verse 6
  
  I have already explained the term toward evening, at sunset [<i>comment on</i> Exodus 12: 6]. 
  The phrase at the time when you went out of Egypt refers back to the Paschal sacrifice, <i>not</i> to toward evening, at sunset — for they went out of Egypt during the Springtime month.
  
  Verse 7
  
  As I have explained [<i>comment on</i> Exodus 12: 9], the word you will cook here denotes roasting. Compare, “they cooked the Paschal sacrifice in fire” [II Chronicles 35: 13]. Scriptures says you will cook only to indicate that it must not be eaten raw.
  in the morning you may return The Dissenters have said that one may return home to one’s land on the holiday. But we must not rely on our own understanding when deriving the Commandments — rather, we must rely on the Exegetes of the Torah. Indeed, although we do find “on the eighth day he dismissed the people” [I Kings 8: 66] — which was clearly a holiday — we see written elsewhere “on the twenty-third day of the seventh month he dismissed the people” [II Chronicles 7: 10]. Some say that the word “to their tents” in the former verse denotes their <i>temporary</i> tents, and that they did not return to their land until the workday. Similarly in this verse, you may return to your tents denotes the tents just outside of Jerusalem. They left for their land on the workday.
  
  Verse 8
  
  Our ancestors have said [Menaḥot 66a] that the six days are to be counted “from when the first standing grain is reaped” [: 9]. It is also plausible that the seventh day is to be added on to the six days, in which case Scripture distinguishes between the beginning and the end of the festival in order to admonish you must not do work. Note that Scripture did not say <i>“any</i> work” [e.g., Exodus 20: 10], because here the meaning is “any servile work” [e.g., Leviticus 23: 7] (in the one place where “any work” is used in this context it is immediately qualified by “except…” [Exodus 12: 16]). Since Scripture has mentioned Passover, during which one is required to visit the Sanctuary, Scripture then proceeds to discuss the second and the third holidays. Thus Scripture does not here mention the New Year, nor Yom Kippur, because on those days the congregation does not gather together in the Sanctuary.
  
  Verse 9
  
  
  
  Verse 10
  
  The letter <i>samekh</i> in the word tribute [Hebrew: <i>missat</i>] is vocalized with a <i>dagesh</i> to indicate the absorption of a <i>nun</i> ; the word comes from “flag” [Hebrew: <i>nes</i>], in the sense of “raising up one’s arm”, 
  a freewill offering of your arm denotes burnt-offerings and peace-offerings.
  
  Verse 11
  
  
  
  Verse 12
  
   you must remember that you were a slave… follows from the earlier mention of “…your man-servant and your maid-servant” [: 11].
  
  Verse 13
  
   When you gather in from your threshing floor and your winepress whence the holiday is also called “the feast of ingathering” [Exodus 23: 16] .
  
  Verse 14
  
  
  
  Verse 15
  
   you [<i>singular</i>] shall celebrate i.e., you shall perform the sacrifice. This either denotes the community collectively, or it refers to the individual, who may offer burnt-offerings and peace-offerings. The word He blesses you [<i>singular</i>] provides evidence for the latter interpretation, as if to say: You shall do this, because God has blessed you. Scripture adds all your crops , to specify that the blessing refers to the crops that the land has produced, 
  and your undertakings refers to commerce, and the professions.
  you will be only happy There is a special commandment to rejoice on the festival of Sukkot. Some people, however, interpreting because He blesses you in the <i>future</i> tense, say that it means: You shall be happy forever.
  only i.e., you may not experience any other feelings.
  
  Verse 16
  
   one must not appear… and consequently, one must bring the abovementioned “tribute of a freewill offering of your arm” [: 10]. 
  I have already explained the phrase before the face of God [<i>comment on Exodus</i> 23: 15].
  
  Verse 17
  
  
  
  Verse 18
  
  Even though every individual commandment stands on its own, nevertheless conjecture may be offered concerned their ordering and juxtaposition. Accordingly, the reason for now bringing in the passage on Judges may be: Although you go three times a year to see the Kohanim who serve in the Sanctuary, there to ask them questions about our statutes and laws, you still do not fulfill your duty unless you have judges in each of your city gates. officers denotes the authorities, from “overseer, or ruler” [Proverbs 6: 7], and “its dominion in the earth” [Job 38: 33]. The judge dispenses justice, whereas the officer enforces it.
  in each of our city gates exactly as Jehosophat did [II Chronicles 19: 5].
  in your tribes that is, in the gates of each tribe.
  they (i.e., the “judges”) must judge.
  
  Verse 19
  
   You [<i>singular</i>] must not pervert justice Scripture addresses every individual judge.
  I have explained the word show regard in my commentary on “you must not recognize any person in court cases” [1: 17].
  
  Verse 20
  
   Justice, justice Scripture addresses the litigants. The word appears twice: because one must pursue justice, whether it be to one’s gain, or to one’s loss; or the repetition denotes “time after time” — all the days of your life; or for emphasis. 
  Scripture addresses those who are entering the land in the phrase so that you may live;
  and Scripture addresses their descendants in the phrase and inherit (meaning, that the inheritance will <i>endure</i> ). The first cases that the judges must examine will be those involving the most widespread forms of idolatry. You must not plant for yourself an <i>asherah</i> for this was an idolatrous practice (as in “…in the gardens, behind one in the interior” [Isaiah 66: 17]).
  
  Verse 21
  
  
  
  Verse 22
  
   You may not put up a monolith for idolatry, as evidenced in the qualifier which He detests. But a monolith that is not idolatrous in nature is permitted [the <i>halakha</i> [<i>cf. Sifrey</i> on this verse] is that a monolith is <i>always</i> a forbidden form of worship — Translator], conclusive evidence being found in the <i>parasha</i> of <i>Vayyishlaḥ</i> [Genesis 35: 14].
  
  
  
  
  
  Verse 1
  
   You must not offer to God your God Since Scripture has mentioned the prohibitions of the <i>asherah</i> , and the monolith, Scripture now states that it is also prohibited to sacrifice anything blemished to God .
  any repugnant thing is the explication of the term blemish.
  abhorrent in the sense of “offer it to your prefect” [Malachi 1: 8], because to offer such a sacrifice is a punishable offense, whereas no punishment falls to one who <i>fails</i> to offer a sacrifice (except for the obligatory ones).
  
  Verse 2
  
   If there be found among you … After mentioning the case of an <i>asherah</i> near the altar — something which is out in the open, in plain sight of everyone — Scripture now turns to admonish us concerning a private individual who commits idolatry.
  breaking a covenant means the opposite of fulfilling it.
  
  Verse 3
  
  The grammatical properties of the word worshiped are discussed in my book <i>Sefer Hayyǝsod.</i> other gods denotes man-made idols, as opposed to 
  the sun, or the moon, or the heavenly bodies, which are the handiwork of God.
  which I commanded you not to i.e., I commanded you not to worship them, even though they are My creations....
  
  Verse 4
  
   investigate well here means <i>intensely</i> (as in “I am greatly angry” [Jonah 4: 9]). The word well is closely related to the Hebrew word for “good”.
  
  Verse 5
  
   stone them that is, the man, or the woman, whichever the case may be. Compare “they will burn him and them” [Leviticus 20: 14]. Having mentioned the two possibilities “it be reported to you” [: 3] (i.e., secretly) and “you hear it” [: 3] (i.e., publicly), Scripture must now clarify that though it may have been reported to you, and you may have heard it, one is nevertheless not put to death except by the testimony of two witnesses.
  
  Verse 6
  
  or three witnesses Sa‘adya Gaon interprets the passage to read “three (people who accept the testimony of the) witnesses”. Some say that if two witnesses contradict two other witnesses, then a third party can reconcile the conflicting testimony, whether it lead to a conviction or to an acquittal. Others say “two witnesses” if they be scholars, but “three witnesses” otherwise. Thus you see that we require, perforce, the words of the Tradition [Makkot 5b].
  
  Verse 7
  
   the hand of the witnesses that is, the hand of <i>every one</i> of the witnesses. Compare, “the heart of the people melted” [Joshua 7: 5], and many similar instances. 
  I have already explained the word eliminate [<i>comment on</i> Numbers 24: 22].
  
  Verse 8
  
   Should something be too difficult for you Scripture here addresses the judge. The sense of the verse is: “If it be still hard to decide, after receiving the testimony of the two witnesses, whether to execute the accused…” (this is the meaning of between blood and blood: to decide whether the execution would be an act of innocent bloodshed, or culpable bloodshed). 
  The word difficult appears also in the phrase “is anything too difficult for God ?” [Genesis 18: 14], where it is explained [<i>comment on</i> Genesis 18: 14].
  between judgment and judgment monetary matters.
  between injury and injury cases of wounding and battery.
  Controversial matters is the inclusive category. I have already explained the terms you must get up, and ascend [<i>commentary on</i> Numbers 16: 12].
  
  Verse 9
  
   I have already explained [<i>commentary on</i> Numbers 16: 1] concerning the Levite priests that there can be priests who are not of Levite extraction.
  the magistrate here denotes the king, who has written a copy of the Torah under the kohanim’s instruction [<i>cf.</i> : 18].
  to the magistrate to wherever he may be.
  
  Verse 10
  
  
  
  Verse 11
  
   according to whatever teaching they direct you concerning the difficult matter.
  
  Verse 12
  
   that man will die The Court will execute him, the reason being that All Israel should hear, and fear. Having mentioned the sovereign [<i>comment on</i> : 9], Scripture now lists the laws that he is obliged to keep.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
   you shall set i.e., it is <i>permissible</i> [the <i>halakha</i> [Sanhedrin 20b] is that it is <i>mandatory</i> — Translator] to do so, so long as the monarch is chosen by a prophet, or through the use of the Urim — the point being that you yourselves may not choose the king.
  you cannot (i.e., you <i>may</i> not) enthrone your brother if he be not an Israelite (e.g., an Edomite, even though he is called “your brother” [23: 8]). The reason for the law about the horses is that in those times horses were imported from Egypt. The evidence is the passage “a chariot going out of Egypt…” [I Kings 10: 29], which occurred during Solomonic times. Because of Solomon’s need for their horses, he caused the people to sin and to return to Egypt. Obviously, it is a disgrace to return to Egypt after God has redeemed us from there (Uriah the prophet fled there only because his life was in danger [Jeremiah 26: 21]; and Jeremiah went there against his will [Jeremiah 43: 5-7]).
  
  Verse 16
  
  you will not again This had been given as a commandment, even though it was not recorded. Some people explain this to refer to “you will never again…” [Exodus 14: 13], but the latter verse was not spoken in the sense of a commandment.
  
  Verse 17
  
   that his heart not turn in the pursuit of his lusts.
  nor may he amass silver and gold so as not to overtax the people. Consider Solomon, who made silver as plentiful in Jerusalem as stone [I Kings 10: 27] through his great love of opulence. The Israelites complained about him, saying “your father made our yoke heavy” [I Kings 12: 10]. Some people assert, incorrectly, that this complaint was about the construction levies. However, foreigners built the Temple (for so it is written [II Chronicles 2: 17]). Note, too, that when Solomon died, Adoniram the tax-collector was stoned to death [I Kings 12: 18].
  
  Verse 18
  
   When he is seated at the beginning of his reign.
  a copy [Hebrew: <i>mishneh</i>] from “duplicate” [Hebrew: <i>shenit</i>].
  
  Verse 19
  
   it [<i>feminine</i>] will be with him i.e., the Torah [<i>feminine</i>].
  he will read it [<i>masculine</i>] i.e., the book [<i>masculine</i>]. 
  He will personally revere; ...
  whereas observe all the words means that he will enforce observance upon others.
  
  Verse 20
  
   that he may not be haughty which would occur, if he were above the law.
  that he may not turn away for if he did not study, he would not know the law. His reward will be that he lengthen the days .
  
  
  
  
  
  Verse 1
  
   the Levite priests Having mentioned the regulations pertaining to the sovereign, who is the Chief Justice, Scripture now mentions certain ordinances concerning the priests, who are the teachers of the Law. And, since they have no land allotted to them, they shall take from every sacrifice the shoulder, the cheeks, and the stomach. The shoulder — from the body; the cheeks (including the tongue) — from the head; and the stomach — from the internal organs. There is a homiletical explanation, based on the fact that the kohanim slaughter the peace-offerings [the <i>halakha</i> [Zevaḥim 31b] is that a non-kohen may slaughter the sacrifice — Translator], which depicts the shoulder as the reward for the slaughtering, which is done with one’s arm; the cheeks are the reward for the recitation of the benediction; and the stomach is the reward for the inspection of the internal organs. But the straightforward meaning is that these are the choicest cuts of meat. Scripture also mentions the matter of the Levite, because he is a teacher of the Torah as well, in the provinces. This is evident from Chronicles [II Chronicles 17: 7 <i>ff</i>].
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
   except for his patrimony [Hebrew: <i>mimkarav</i>] Some people relate this word to “of your acquaintances [Hebrew: <i>makkareykhem</i>]” [II Kings 12: 8], but this is extremely far-fetched, and does not conform to the laws of grammar. Rather, it is related to “if you sell a commodity [Hebrew: <i>mimkar</i>]” [Leviticus 25: 14], — meaning, if he sells his hereditary estate (as it is written: “the sale [Hebrew: <i>mimkar</i>] of a house, and a city of his holding, expires…” [Leviticus 25: 33]). This, then, is the meaning of patrimony, that you should not say: You have your own, and you may not eat any more. Rather, they will eat an equal share. After concluding the discussion of the magistrate, and the priest, Scripture now mentions the role of the prophet.
  
  Verse 9
  
  
  
  Verse 10
  
   passes his son… This was a form of idolatry. Even nowadays, there are among us many sects who worship fire.
  a diviner of objects This is in all likelihood a general term, denoting anyone who predicts the future with certainty, saying, “such-and-such a thing will be”, similar in meaning to “soothsayers” [Daniel 2: 27], and related to “a divine sentence is in the lips of the king” [Proverbs 16: 10] (the specific terms follow: a diviner of auspicious times, a diviner of omens, and a sorcerer ). Another possibility is that the term denotes a specific form of “scanners of heaven” [Isaiah 47: 13]: one who knows the rules for distinguishing between true stars, and apparent stars.
  a diviner of auspicious times, or a diviner of omens already explained [<i>comment on</i> Leviticus 19: 26] 
  a sorcerer likewise [<i>comment on</i> Exodus 7: 11].
  
  Verse 11
  
   combiner of combinations those who claim that the demons combine with one another.
  I have already explained the terms charmer and wizard [<i>comment on</i> Leviticus 19: 26].
  inquires of the dead like those who go into a graveyard, and take a bone of a dead person. Through mental concentration, they then fall into a frenzy, upon which they see the simulacrum of various objects while dreaming (or even when awake). All of these practices are abominations to God. The true way is that the heart of a man should be ever devoted to his Creator. Whenever a man relies on his own crafts to learn the truth or predict the future, and not on God , he is therefore spiritually imperfect as well as mistaken. Let him who wishes to inquire, inquire of God, through a prophet. For this reason, we come forthwith to the section of a prophet in your midst. This is Joshua, as evidenced by the pronouncement to him you shall listen , and the subsequent confirmation “the children of Israel listened to him” [34: 9]. Moreover, we find no other prophet, besides Joshua, who entered with Israel into the land. However, this verse also presents the paradigm for all future prophets who might arise after the time of Moshe.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  such as I i.e., a prophet of God , and not a soothsayer.
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
   I will punish him meaning, his death will be in God’s hands. The evidence for this assertion is the passage describing the man who refused to obey the instructions of someone who was already known to be a prophet, and who commanded “strike me” [I Kings 20: 35], speaking in the name of God. After finishing explicating the matters of the diviners, which involved a form of idolatry prevalent in the area, Scripture now admonishes us not to shed innocent blood in the land. The sense of the juxtaposition is: Just as the land must be uncorrupted by the abomination of divination, so must the land be uncorrupted by innocent blood.
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
   if the prophet predicts something… Just as in the words of Jeremiah (“when the word of that prophet shall come to pass” [Jeremiah 28: 9]), the event must occur <i>within the time specified</i> by the prophet.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  prepare the road that the city be in a place served by usable and inhabited roadways.
  apportion into three Either You will divide the land into three parts, at the points of these cities, or You must place the cities each in its own third of the country.
  
  Verse 4
  
   with his fellowman As in many other instances, the Hebrew word <i>et</i> here has the sense of “with”. 
  
  Verse 5
  
  The word strays is a verb in the <i>nif‘al</i> form. The <i>qal</i> form of the verb can be seen in “He gathers together the outcasts of Israel” [Psalms 147: 2].
  blade [Hebrew: <i>garzen</i>] the iron part, with which one cuts the wood (from “ I am cut off [Hebrew: <i>nigrazty</i>]” [Psalms 31: 23]).
  the blade drops meaning, it moved (from, “your olives will drop off” [28: 40]). Here the verb is intransitive; in the phrase “He will fell many nations” [7: 1] the same word is transitive (compare the intransitive “a mighty voice, that has not continued” [5: 19] with the transitive “God has added grief” [Jeremiah 45: 3]). All this is according to the views of a great grammarian [probably Rabbi Y ǝ hudah ben David ibn Ḥayyuj — Translator]. But in my opinion, the verb is transitive in <i>both</i> instances [<i>cf.</i> Makkot 7b].
  
  Verse 6
  
   strike him mortally [literally: strike his life] an elliptical construction, meaning “strike him a mortal <i>blow</i> ” — i.e., strike him a blow in a place from which his life will leave him.
  
  Verse 7
  
  
  
  Verse 8
  
   And if God your God enlarges… This is conditional on the observance of the Torah. Accordingly, Scripture says,  if you observe this entire commandment (namely, the commandment of the three cities).
  
  Verse 9
  
  ever to walk in His ways continuously.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  The meaning of the word remove is known; it has a meaning close to “destroy”. Compare, “remove not the ancient landmark” [Proverbs 22: 28].
  primogenitors those who parceled out the land. This passage is juxtaposed to the previous one because land encroachment leads to arguments, to blows, and to murder. Accordingly, Scripture says later on, “a life for a life, an eye for an eye, a tooth for a tooth…” [: 21]. 
  
  Verse 15
  
  Moreover, someone who accuses his fellow of encroaching on his property must bring witnesses, hence the passage one witness will not stand — whether testifying against a murderer, or a batterer, or an encroacher upon property, or anything else. the testimony of two [Hebrew: <i>shney</i>] witnesses Here Scripture employs the short form of the word. Elsewhere, Scripture reads “the testimony of two [Hebrew: <i>shnayim</i>] witnesses” [17: 6].
  
  Verse 16
  
   to accuse him rebellious e.g., idolatry [<i>see comment on</i> 13: 6].
  
  Verse 17
  
  
  
  Verse 18
  
  The word chastised here means “accused”. It is also used in the contexts of injury and punishment.
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
   you must not show mercy upon the false witness.
  
  
  
  
  
  Verse 1
  
  The passage when you go out in war is juxtaposed to the previous passage because, although “you must not show mercy” [19: 21] upon the guilty, you <i>must</i> show mercy, when you go out in battle, upon the betrothed, the homebuilder, the planter, and the fainthearted.
  
  Verse 2
  
   the kohen will come forward i.e., the one specifically attached to the military [Soṭa 42a].
  
  Verse 3
  
   fear not in your thoughts.
  neither be alarmed so as to flee.
  nor panic in your actions [<i>see comment on</i> 1: 29].
  
  Verse 4
  
  
  
  Verse 5
  
   inaugurated it as in “the dedication of the altar” [Numbers 7: 10], and also “initiate the child” [Proverbs 22: 6] (from which our Sages, of blessed memory, derived the principle that one must educate one’s children [Qiddushin 30a]). The reason for these commandments is that his attention, and all of his desires, are directed to dedicating his house. Thus, his thoughts are on his house, and not on the battle; consequently, he will flee, and he will induce others to flee.
  
  Verse 6
  
   celebrated it as in “flutes” [Jeremiah 48: 36]. It was customary to party in the vineyards.
  
  Verse 7
  
   betrothed a woman, but has not taken her in marriage. This passage indicates that there is such a thing as dying before one’s time. Namely, someone who dies in war dies before his time. Accordingly, David said, “…or he shall descend into battle, and be swept away” [I Samuel 26: 10].
  
  Verse 8
  
   cowardly afraid to kill another.
  faint hearted afraid to be killed by another.
  The Hebrew preposition <i>et</i> before the word the heart seems to be extraneous; as I have explained, however [<i>comment on</i> Exodus 10: 8], it indicates the most important noun in a clause.
  
  Verse 9
  
   will be appointed a verb in the <i>qal</i> form.
  
  Verse 10
  
  Presumably, the commandment to “offer it peace” only applies to an <i>optional</i> war [<i>see Sifrey</i> on this verse] [<i>see also</i> Palestinian Talmud Shvi‘it 6: 1; the authorities disagree regarding this <i>halakha</i> — Translator]. 
  
  Verse 11
  
  
  
  Verse 12
  
   propitiate that is, make peace.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
   far off and do not belong to the Seven Nations.
  
  Verse 16
  
   you must not spare It was forbidden to feed them, or give them water. The basic principle is that one was required in those days to kill them, if possible. Scripture does not here mention the Girgashites, because they were they fewest and the smallest of them.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
   man is a tree of the field I have already explained, in <i>Sefer Hayyǝsod</i> , that in every language there is a tendency to omit words in order to be concise. Nevertheless, one never omits the word “not”, because then one’s meaning is reversed. A great Spanish grammarian asserted that the sentence is missing an interrogative <i>heh</i> , as if Scripture were asking rhetorically, “is a tree of the field a man?” — but in my view this interpretation is not correct, because it makes no sense to explain a prohibition against destroying a <i>fruit</i> tree, on the grounds that a tree is not a man (and is thus incapable of running away). In my opinion there is no need for any of this. The meaning, rather, is as follows: You may eat of them, but do not cut them down, for man is a tree of the field (i.e., the <i>life</i> of man <i>depends</i> on the trees of the field). A similar construction appears in “for it is taking a life in pawn” [24: 6], which clearly means “it is taking the <i>means</i> of a man’s <i>livelihood</i> in pawn”. The phrase but do not cut them down is conceptually tied to the phrase to come before you in the siege, to wit: You may not destroy fruit-bearing trees, which are a source of life to mankind, but you may eat of their fruit; you are forbidden to destroy them so that the besieged city will surrender before you. The subsequent phrase  cut to build up siegeworks is proof that this is the correct interpretation.
  
  Verse 20
  
  until it is brought low for if it were not a great city, Scripture would not have said “a long time” [: 19].
  
  
  
  
  
  Verse 1
  
   If a corpse is found After mentioning the case of war against our enemies, Scripture now discusses the case when a man wages war against his fellow man, and a corpse is found in the land of Israel, the murderer of which is unknown.
  
  Verse 2
  
   your elders i.e., the elders and judges of the nearby cities.
  
  Verse 3
  
   which was not yet used for plowing.
  which was not yet drawn to the yoke to draw loads, that being the normal use of heifers.
  
  Verse 4
  
   uncultivated rough.
  there they shall break the neck [literally: they shall neck] i.e., they will remove the heifer’s neck.
  
  Verse 5
  
   the kohanim, the descendants of Levi those that are clearly descended from Levi [<i>cf. comment on</i> 17: 9].
  on their lips shall be the punishment determined for every conflict and every blow.
  
  Verse 6
  
   then all the elders of the town this clarifies “your elders will come forth” [: 2].
  
  Verse 7
  
  The <i>heh</i> in the word spilled takes the place of the ordinary plural indicator, as in “my steps had slipped” [Psalms 73: 2]. There is also a homiletic explanation to the effect that the verb became singular (since the word “hand” is feminine, in most cases [<i>see comment on</i> Exodus 17: 12]).
  and our eyes did not see The reason God commanded the nearest city to perform this ritual is <i>probably</i> that, had they not done a corresponding sin, it would not have happened that a man close to them was murdered. But the thoughts of God , next to our own, are limitlessly deep and profound.
  they will call out and say Compare, “you shall call out and say” [26: 5], where I shall explain it [<i>comment on</i> 26: 5].
  
  Verse 8
  
   forgive your people For we were negligent, and we did not guard the dangerous highways. 
  The word will secure forgiveness omits the <i>tav</i> of the <i>nitpa‘el</i> form (as in “that all women may be taught” [Ezekiel 23: 48]), which is a combination of two forms: the <i>hitpa‘el</i> form and the <i>nif‘al</i> form. ...
  Scripture mentions whom You have redeemed, as if to say: Just as You redeemed them from Egypt, for the sake of Your kindness, so may You redeem them from this blood, and its punishment.
  
  Verse 9
  
   So will you remove the innocent blood either the punishment for innocent bloodshed or the word “blood” is here to be understood to denote “the blood <i>of the</i> innocent” or (according to some people) you must destroy those who shed blood In my opinion, it is as I have explained [<i>comment on</i> : 7] — innocent blood will not be spilled in your land if you do that which is right in the eyes of God (as expressed in the mystery of “the reward of transgression is transgression” [Avot 4: 2] and “the reward of virtue is virtue” [Avot 4: 2]).
  
  Verse 10
  
  The passage when you go out is connected to the passage “When you besiege a city” [20: 19]. The passage of the broken-necked heifer was inserted between the two passages because it applies to a corpse that is found within the land of Israel — but not outside the land of Israel, and not in wartime [<i>cf.</i> Soṭa 47b].
  
  Verse 11
  
  Our Sages, of blessed memory, have already explained [Qiddushin 21b] the form of the word woman [<i>construct case</i>].
  good-looking in his eyes.
  you desire her, and take her for your wife i.e., you desire <i>to</i> take her for your wife — for only later does Scripture say, “you may be her husband” [: 13] (similar is “I took her to me, to be my wife” [Genesis 12: 19]).
  
  Verse 12
  
  Some say the reason why you will bring her into your house, where she will shave is that perhaps you desire her on account of her hair — accordingly, you must shave it.
  do her nails i.e., grow her nails, so that she may be repulsive in his eyes.
  
  Verse 13
  
   she will remove her raiment of captivity perhaps he desired her on account of her beautiful clothing.
  weep in order to drive away the joy he has in her.
  a full month during which his desire may abate. Alternately, some say that “she will shave” [: 12] because she was formerly ritually impure (as in the treatment of someone afflicted with <i>ṣara‘at</i> [Leviticus 14: 8]). 
  “Do” [: 12] means <i>rectify</i> , the improvement being that she cut off the excess part (as in “he had not done his beard” [II Samuel 19: 25] and “instead of well-done hair” [Isaiah 3: 24]). The concept of <i>improvement</i> underlies all Scriptural instances of “doing”, except those that refer to disgusting, or completely evil, things.
  She will remove her raiment because it is befouled.
  The sense of she will stay in your house, and weep is that she <i>must</i> stay in your house a full month while she bewails
  her father and her mother, if they were recently deceased. Some say that she weeps for her father and mother because they did not convert to Judaism; but in my opinion, every mentally balanced human being is obliged to honor his father and mother, in life and in death.
  weep i.e., she must mourn for them (in the Jewish manner, because she has converted to Judaism) if they were killed at the time she was taken captive. It is unnecessary to mention here that she must immerse herself, since she requires the standard “waters of separation” [Palestinian Talmud Pesaḥim 8: 8 (36b)], as was previously stated: “both yourselves, and your captives” [Numbers 31: 19]. Our Sages, of blessed memory, ruled that one must abstain for three months [Yevamot 48b]. Although there is no need to bring support for their words, the evidence for their reasoning is seen in the verse “about three months later” [Genesis 38: 24] — that being the time when the fetus first begins to stir. It is forbidden to initiate sexual relations with a woman unless one knows whether or not she is pregnant, in order that the paternity of the child may be known — for some babies are born two months earlier than normal, or later than normal (though the latter is less common).
  a full month [literally: a lunation of days] as in “a month of days” [Numbers 11: 21]. I have already explained how the term “lunation” denotes a month, since the basis of a month is the lunar cycle.
  
  Verse 14
  
   you must send her off to be her own person free to do what she likes.
  you must not sell her for money Scripture describes the common practice, but the intent is that she may not be sold in exchange for <i>anything.</i> 
  nor may you enslave her Compare, “…enslaves him, and sells him” [24: 7]. The word has no other cognates. Its meaning must be deduced from context, from which we understand it to denote some form of dishonesty.
  
  Verse 15
  
   beloved in his view — not in an absolute sense.
  despised an adjective. This passage is connected to the previous passage on account of the two cited outcomes: “you desire her” [: 11] and “you do not desire her” [: 14].
  
  Verse 16
  
   he bequeathes his estate to his children whether while still of sound body, whether on the day of his death as he lies on his deathbed, or whether posthumously, by the court.
  make the firstborn by declaration, or by elevating him in deed. 
  The word he cannot is here to be interpreted as it is in similar instances [<i>see comment on</i> 17: 15].
  
  Verse 17
  
   recognize He must grant him a formal recognition. or He must publicly designate him to be the firstborn, if he is in a place where he is not known. or He is obliged from the beginning to recognize which of his sons is the elder, in the case when there were twin boys.
  a double portion He is to take two portions. If there are three sons, then the estate is to be divided into fourths, and he will take two portions. If there are two sons, the estate will be divided into thirds, <i>et cetera</i> (in my opinion, this is also the correct interpretation of “let a double portion of your spirit be upon me” [II Kings 2: 9], as I have explained in its proper place [no copy of this commentary is known — Translator]).
  he is the first fruit of his strength that is, as far as is known. Scripture concerns itself with proper folk (and all Jews are presumed proper in this regard).
  
  Verse 18
  
   insubordinate and rebellious against God , and against his parents (if the latter be God-fearing people).
  insubordinate as in “like a headstrong cow” [Hosea 4: 16], meaning he does not observe the positive commandments.
  rebellious regarding the negative commandments.
  they discipline him in front of witnesses. They are obliged to take hold him and bring him. The traditional explanation of this verse [that the law can apply only to someone who has both parents — <i>Sifrey</i> on this verse] is also true.
  
  Verse 19
  
  
  
  Verse 20
  
   glutton is a general term, denoting someone who permits himself everything that he desires. But here the word is explained [Sanhedrin 70a] specifically to denote a gluttonous eater of meat.
  drunkard someone who drinks excessively, to the extent that he gets drunk. Such a person resembles a follower of Epicuros, for he seeks from the life of this world only pleasure, through all kinds of food and drink. This passage appears here on account of the passage of the good-looking woman; this is evidenced by various Scriptural instances of “…the name of his mother” [Leviticus 24: 11] [I Kings 15: 2]. See also my hint concerning the sons of Aaron [<i>comment on</i> Exodus 6: 23].
  
  Verse 21
  
  
  
  Verse 22
  
  From our Sages, of blessed memory, we have received the laws explaining which criminals are hanged [Sanhedrin 45b].
  
  Verse 23
  
   a hanged man is a curse of God since he blasphemed against God . But the simple explanation is that God is the source of the curse, which will descend everywhere close to the hanged man. There is a mysterious aspect to this curse which attaches itself to human life. Accordingly, Scripture says you shall not defile your land. This passage is necessarily placed in close proximity to the passages describing warfare (as it is written: “When you go out in war…” [: 10]). As demonstrated in the Gibeonite War [Joshua 10: 27], the reason behind must not remain overnight is not the dignity of the corpse, but rather, the dignity of the land. In this respect it does not matter whether the dead body be Canaanite or Israelite.
  
  
  
  
  
  Verse 1
  
   You must not look on when the ox… even if you are on your way to war, as it is homiletically explained. 
  The word and conceal yourself is the displaced continuation of the phrase, you must not look on. Scripture mentions the ox and the lamb , and has previously mentioned the donkey [Exodus 23: 4], but the law is the same for all livestock.
  
  Verse 2
  
   you must bring it home if you are returning home. Otherwise, you must appoint a reliable agent to do so.
  
  Verse 3
  
  The phrase you cannot is here to be interpreted as it is in similar instances [<i>cf. comment on</i> 21: 16].
  
  Verse 4
  
   fallen down is parallel in meaning to “lying” [Exodus 23: 5]; the former is simply a more general term.
  you must certainly raise up with him but not alone. Compare, “you must certainly relieve with him” [Exodus 23: 5].
  
  Verse 5
  
  The passage dealing with the attire of a man is juxtaposed to the passages dealing with going out to war, because Woman was created to rear children, and if she were instead to go out among the men to war, she would eventually become involved in debauchery. For the same reason a man may not dress himself…, because otherwise a man who does not yet have a full beard could mix with women, and he could fornicate with them, without the matter becoming widely known. This passage shows us that the Israelite custom, like that of most cultures, was that men’s clothing was distinctive from women’s clothing — they were not the same. Some commentators understand this passage to be an allusion to unnatural sexual intercourse. Although there is no need for such an interpretation here, God surely detests anyone who alters God ’s design.
  
  Verse 6
  
  The passage of if you happen upon is tied to an earlier passage through the common phrase “on the road” [: 4].
  happen upon [Hebrew: <i>yiqqare</i> ] from the word “happenstance” [Hebrew: <i>miqreh</i>] [I Samuel 6: 9] [albeit here the word is spelled with an <i>’alef</i> — Translator] (as in “as I happened by chance” [II Samuel 1: 6]). Here it means “to encounter”. The <i>’alef</i> in the word young ones is extraneous, like the <i>’alef</i> in “and with your [actually, “an” — Translator] arm” [Jeremiah 32: 21]. The point of this commandment is that it would be profoundly cruel if “the mother is dashed in pieces upon her children” [Hosea 10: 14], just as in the case of an ox, or a lamb [Leviticus 22: 28].
  
  Verse 7
  
   it may be good with you God will show mercy to you, and bestow good upon you.
  you shall extend your days since you did not destroy the entire nest, but left alive the progenitor.
  
  Verse 8
  
  The passage of when you buy a new house is juxtaposed to the previous passages, because the commandments concerning residences will apply only after engaging in warfare upon entering the land. 
  The word railing [Hebrew: <i>maɒ</i> <i>qeh</i>] has no cognates; its meaning is understood from context. One grammarian [it is not certain who is meant, but it could be Yosef Qimḥi — Translator] derived it from “the offenses [Hebrew: <i>aqat</i>] of the wicked” [Psalms 55: 4], and thereby succeeded only in being rather offensive himself.
  falling person Scripture employs prolepsis, describing what he becomes. Compare, “the condemned [literally: the dead person] will die” [17: 6], “you strip the naked of their clothing” [Job 22: 6], and also “the sons moved strongly” [Genesis 25: 22]. Countless other words, as well, describe what their referents will <i>become.</i> We do not know whether this is the ordinary Hebrew idiom, or whether they are all prophetic utterances (like “he pursued as far as Dan” [Genesis 14: 14], “to Grapecluster Valley” [Numbers 13: 23], and “therefore a man shall leave his father and his mother, and join with his wife” [Genesis 2: 24]). The commandments of sowing and planting follow the commandments involving a house, because after entering the land, and building a house, one proceeds to sow.
  
  Verse 9
  
  The consequence lest it be consecrated is conditional on you must not sow … with diverse seeds. The Spaniard Menaḥem ben Ya‘aqov ibn Saruq has explained in his Textbook that the word consecrated comes from the triliteral root q-d-sh, on account of the seeds’ intermixture with one another.
  
  Verse 10
  
   You shall not plow with an ox and a donkey God shows mercy to all of His creatures (for a donkey is not so powerful as an ox). This passage is connected to the previous one through the common concept of <i>sowing.</i> For the same reason, Scripture proceeds to discuss wool-and-linen. This prohibition was mentioned before [Leviticus 19: 19] in general terms, but now Scripture explains it to denote wool and linen, and no other fabrics.
  
  Verse 11
  
  
  
  Verse 12
  
   you must make for yourself tassels The Dissenters claim that this is a separate commandment, applicable at night, as the “fringes” [Numbers 15: 38] are applicable during the day, and for this reason Scripture says which you cover yourself. The Exegetes, though, have transmitted to us the knowledge that this verse discusses the <i>same</i> commandment as the “fringes”, and that it is applicable only during the day. The word tassels is to be interpreted in the sense wherein it was used apropos the building of the Temple: “wreathes of chain-work” [I Kings 7: 17]. The Dissenters derived it from “largeness”; but we shall believe only in the words of our forebears. Scripture mentions this verse in order to specify that the commandment applies only to things with four corners. It is connected to the topic of wool-and-linen, because wool-and-linen is permissible on one’s fringes [Yevamot 4b].
  
  Verse 13
  
  According to the Dissenters, the passage dealing with when a man takes a woman appears here because of the connecting idea “with which you cover yourself” [: 12]. However, the truth is in accordance with the homiletic explanation: the passages concerned with the house are followed by passages concerned with one’s garment, followed by passages that involve the mistress of the house.
  
  Verse 14
  
   charges i.e., “grounds”.
  words which could be either true or false.
  virginity a plural noun without a singular form [<i>cf. comment on</i> Leviticus 21: 13], like “youth” [<i>cf.</i> Ecclesiastes 11: 9], “old age” [Genesis 37: 3], and “childhood” [<i>cf.</i> Isaiah 54: 4].
  
  Verse 15
  
   The father and mother of the young woman if they are alive, otherwise someone appointed by the Court.
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
   all his days means that she will be forever his, until the day he dies.
  
  Verse 20
  
  
  
  Verse 21
  
   they will stone her It is assumed that someone had sexual relations with her <i>after</i> she was betrothed (the fiancé presumably having betrothed her only upon her stating that she was a virgin). The Exegetes of our religion have interpreted these matters in exceedingly great detail [Ketubbot 44b <i>ff</i>]. The abovementioned “virginity” can be obtained only up to a certain time [Ketubbot 36a], depending on the biology of the young woman. Because of the word they shall stone her, this passage is connected to the case of the married woman, and subsequently the case of the betrothed woman. also the particulars of one case are the particulars of the other, with the exception of such additional details as are introduced in each case.
  
  Verse 22
  
  
  
  Verse 23
  
   If there shall be [<i>masculine</i>] i.e., if this thing [<i>masculine</i>] should come to pass.
  
  Verse 24
  
   gate the seat of the village elders. Note that here Scripture terms a betrothed women his fellowman’s bride ; but we do not otherwise know the principles of betrothal, except from the words of the Tradition.
  
  Verse 25
  
  
  
  Verse 26
  
   for it is as Presumably she did not consent, nor have any fore-knowledge, until the man came and raped her, and thus Scripture compares him to a murderer.
  
  Verse 27
  
   cried out She is assumed to have cried out.
  
  Verse 28
  
  <i>This</i> instance of a woman who is not betrothed is that of the assaulted woman, <i>not</i> the seduced [Exodus 22: 15] woman.
  
  
  
  
  
  Verse 1
  
   A man may not take his father’s wife including a woman who had been raped, but never married (hence the juxtaposition to the previous passage) [the <i>halakha</i> [Yevamot 97a] is that a man may marry a woman with whom his father has had sexual relations outside of marriage — Translator].
  
  Verse 2
  
   gonads [Hebrew: <i>dakkah</i>] testicles (the word has no cognate). Some grammarians have offered an etymology from the tissue of a testicle, that it is “crushed” [Hebrew: <i>dakkah</i>] — but this is far-fetched.
  phallus [Hebrew: <i>shofkhah</i>] denotes the penis, from which one spills out [Hebrew: <i>yishpokh</i>] one’s urine, and semen.
  …God’s community meaning, he shall not be considered as one of God ’s community for purposes of marriage to an Israelite woman [Qiddushin 72b–73a]. The same applies to an Ammonite (but not an Ammonitess), and a Moabite (but not a Moabitess ).
  
  Verse 3
  
  the term <i>mamzer</i> has been explained by our Sages, of blessed memory, to denote offspring that come from incest [Yevamot 49a]. The two <i>mem</i> ’s are extraneous, like the <i>mem</i> ’s in “the barns are broken down” [Joel 1: 17]. Others claim that it is the name of a nation, since we see the verse “a <i>mamzer</i> shall dwell in Ashdod” [Zechariah 9: 6] — and it is unlikely that Israel would be mentioned in uncomplimentary terms, even in a passage dealing with Messianic times (the Aramaic translator there gives a nonliteral translation).
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
   turned Balaam’s intention was to curse, but God did not let him.
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
   When the camp goes forth The camp that goes out in battle against the enemy, bringing the Ark with it, is known as the “lesser camp” (as opposed to the “greater camp”, where the Ark was surrounded by partitions). When they went out in battle, they were close to the environs of the Ark. Clearly, to be “ritually impure due to a nocturnal event” means to have had a seminal emission. The juxtaposition of this passage to the previous one, which mentioned the Balaam affair, is due to the Midianite War (since they had “harassed” us on account of “their princess” [<i>see</i> Numbers 25: 18]), because the Ark was with them in the campaign against Midian.
  every evil thing To the spirit, and to the body, like a seminal emission.
  
  Verse 11
  
  The <i>mem</i> in the word from an event is prepositional, like in “from his hereditary land” [Leviticus 27: 16].
  
  Verse 12
  
   at eventide as in, “the day declines” [Jeremiah 6: 4]. This provides support for the words of our Sages, of blessed memory [<i>cf.</i> Berakhot 2b; Nazir 66a], whereas the Dissenters assert that tide means “before” — but this is a vacuous statement. Some say that the term denotes when the day first begins to decline; but we see that after at eventide, Scripture goes on to say when the sun sets, thus indicating the time right before sunset. Compare, “at daybreak” [Exodus 14: 27], which means “right before sunrise”.
  
  Verse 13
  
   quarter here means a place, as in “the flank of the Jordan” [Numbers 13: 29]. This verse provides additional evidence that the topic is the “lesser camp” [<i>cf. comment on</i> : 10], since a man with a seminal emission was not required to leave the camp of Israel, and certainly not all people (including infants!) when they need to relieve themselves. Further evidence is given by the verse “they must expel from the camp everyone suffering from <i>ṣara‘at</i> , everyone suffering from a constant flow, and everyone who is ritually impure from a corpse” [Numbers 5: 2] — i.e., any ritually impure person <i>capable of rendering someone else ritually impure</i> [the <i>halakha</i> [Pesaḥim 67a–67b] is that the cited verse applies to such people as well — Translator] — but not someone ritually impure for only one day.
  
  Verse 14
  
  The <i>’alef</i> in the word your weapons (from “and they washed their weapons” [I Kings 22: 38]) is extraneous.
  you will cover for every visible disgraceful thing produces a representation of that disgrace within one’s mind.
  
  Verse 15
  
   nothing unchaste either in action or in speech.
  lest He depart from you meaning that he will not “walk before you”, as stated.
  
  Verse 16
  
   you must not turn over As they went off to war, it is likely that (non-Jewish) slaves would flee to their camps.
  to his master also denotes a non-Jew. The fact that the slave came there for refuge is a honor to the Divine Name that Israel carries; and if Israel were to hand the slave back to his master, it would be a desecration of the Name. Hence,  you must not oppress him. 
  
  Verse 17
  
  
  
  Verse 18
  
  The passage involving a prostitute comes next, because of the connection through the male slave. The Exegetes of our religion have asserted [Sanhedrin 54b] that a male prostitute denotes a catamite (as evidenced by the preposition <i>from</i> the sons of Israel ). Moreover, when Elihu said “…and their life as that of the male prostitutes” [Job 36: 14], the word “their soul” was parallel to “their life”, and thus the word “male prostitutes” was parallel to “youth”. In addition, there are the verses “there was male prostitution in the land” [I Kings 14: 24], and “the houses of the male prostitutes” [II Kings 23: 7] (where the latter are distinct from the “women”, who were “weaving there”). I do not understand the etymology of the word prostitute . However, when one inquires thoroughly into the meaning of the word, it becomes clear that it denotes a woman who is receptive to any man (this is evidenced by “where is the prostitute?” [Genesis 38: 21]). If so, then a male prostitute is someone who performs the acts of the Egyptians — <i>verbum sat sapienti.</i> After mentioning harlotry, Scripture then proceeds to discuss
  
  Verse 19
  
   the earnings of a harlot. The word earnings [Hebrew: <i>etnan</i>] comes from the word “gift” [Hebrew: <i>mattan</i>], with an extraneous <i>’alef</i> , and a repeated <i>nun</i> (like the <i>peh</i> in “her adulteries” [Hosea 2: 4] and the <i>resh</i> in “torrential” [Proverbs 27: 15]). It denotes that which the prostitute took (i.e., that which was <i>given</i> her by the men who engaged in prostitution with her). 
  Scripture says an abomination in this case, because the act is forbidden, and in the case of the price of a dog, because it is disrespectful.
  
  Verse 20
  
   you must not utilize interest with your brother Having mentioned the non-Jewish slave, Scripture must now elucidate that you are permitted to charge him interest, even though it says, concerning him, “you must not oppress him” [: 17].
  you must not utilize interest with your brother There is a difference between “charge interest” and “utilize interest”: The latter means that you may not even <i>accept</i> interest from your brother who offers it to you (who would also be guilty of violating the interest prohibition). The verb takes both a direct and an indirect object. Others say that “utilize interest” is the same as “charge interest”, and there is no difference between the two words.
  
  Verse 21
  
  
  
  Verse 22
  
  Having mentioned the prohibition of “the earnings of a harlot … for any vow” [: 19], Scripture now discusses the case of when you vow a donation.
  will require it Scripture makes an analogy to a human being, who is sure to seek after that which you have promised.
  you will be found guilty i.e., you will be punished.
  
  Verse 23
  
  
  
  Verse 24
  
   whatever issues from your lips in any matter involving mention of the Name.
  pledge for every vow is a pledge, although clearly not every pledge is a vow [<i>cf. comment on</i> Leviticus 22: 18].
  which you spoke with your mouth Once the words have been uttered you may not take them back.
  
  Verse 25
  
   When you come into your fellowman’s vineyard in order to harvest the grapes, you may eat them. This passage is connected to the previous one, because you are required to fulfill your vows from your own possessions, and not take others’ property for your own use. 
  The <i>yod</i> in the word your bag is vocalized with a schwa, like the <i>yod</i> in “your jewelry” [Exodus 33: 5].
  
  Verse 26
  
   into your fellowman’s grain field in order to harvest the grain (the passage you must not lift up a sickle caused the Dissenters to claim that permission is extended to wayfarers as well).
  you may pluck as in “they pluck saltworts” [Job 30: 4].
  The meaning of ears of grain is determined from context.
  sickle is a quadriliteral word.
  
  
  
  
  
  Verse 1
  
   a woman is also considered somewhat like a “field” [<i>cf. comment on</i> Leviticus 19: 23].
  disliking her e.g., they have incompatible personalities.
  having found her but he is unable to demonstrate it because there were no witnesses. The connective <i>vav</i> here has the sense of “or”, as in “he who strikes his father or his mother” [Exodus 21: 15].
  
  Verse 2
  
   having left never to return. Moreover, it must be publicly known that she has ceased being a member of his household.
  becomes by having sexual relations with the man.
  The Hebrew words another and  latter can function as pronouns as well as adjectives.
  
  Verse 3
  
  divorce so called because they are completely divorced from being married.
  
  Verse 4
  
   she became impure with respect to the first husband only. The sense is that she is impure <i>to him</i> , because she had sexual relations with another man. The <i>ṭet</i> acquires a <i>dagesh</i> because it absorbs the <i>tav</i> of the <i>hotpa‘el.</i> Compare, “the symptom after being laundered” [Leviticus 13: 55]. 
  The command you must not defile is addressed to the nation of Israel.
  
  Verse 5
  
  Some say that a new woman denotes a virgin; but the majority opinion is that it means someone new <i>to him</i> (since a man may remarry his divorced wife — if she did not become “impure” [<i>cf.</i> : 4] — Scripture has to specify a new woman).
  untainted i.e., he shall be free from the government’s levies. The word untainted is used as it is in “him that is innocent” [Job 22: 30]. 
  The <i>lamed</i> in anything is extraneous (as in “the third, Avshalom” [I Chronicles 3: 2]).
  
  Verse 6
  
  The Dissenters claim that the passage one may not take for security the lower millstone, nor the upper millstone is juxtaposed to the previous verse on account of “gladden his wife” [: 5], and that it is an allusion to sexual intercourse (in other words, he may not withhold sex) — but this is vacuous inanity. They offer for proof the verse “let my wife grind unto another” [Job 31: 10], which I have already explained. The true meaning is the literal one: It is forbidden for someone to take a millstone as security. The sentence fails to specify its subject, as in “he told Joseph” [Genesis 48: 1], “she bore her to Levi” [Exodus 26: 59], and many similar instances. In all cases the implicit subject is assumed: “ <i>the speaker</i> spoke to Joseph”, “ <i>the mother</i> bore her to Levi”, etc. 
  The word lower millstone is in the dual form, and presumably does not exist in the singular form. 
  The upper millstone is the one that stays in the water, although others say that it denotes the wood that surrounds the millstone, and others say that the lower millstone is the one on the bottom, and the upper millstone is the one on the top.
  for it is taking a life in pawn because it produces life’s sustenance. We need not address those who rely excessively on the juxtaposition of passages, since every commandment stands on its own, and explaining their connection is for homiletical purposes only [<i>cf. comment on</i> 16: 18]. However, one notices the following connections in this region of the text: Scripture mentions that one may not steal another’s grapes, to take into one’s bag [23: 25], nor lift up a sickle against another’s grain [23: 26]. It then discusses one’s taking of a wife — at which point she becomes <i>his</i> [: 1] — and mentions that even if she is divorced from him [: 1], another man who marries her must still rejoice with her, and must not be <i>pressed</i> into military service [: 5]. The taking of a millstone in pledge is a form of <i>oppression</i> , as is  kidnapping. Moreover, the symptom of <i>ṣara‘at</i> [: 8] comes about through inattention to one’s speech, which is extremely <i>harmful</i> to those who are closest to one. Accordingly one must not <i>mistreat</i> a poor person regarding his pledge [: 10], nor may one mistreat a hireling [: 14], in order that one’s small children shall not die from their fathers’ sins [: 16]. This also relates to discriminating against an alien, or an orphan, or to the taking of a widow’s garment as a security [: 17], as well as to forgotten grain [: 19], since it belongs to the destitute, as do the fruit which “you may not glean” [: 21]. This leads to the concept of “lest he continue”, and thus “be degraded” [25: 3]. To muzzle an ox [25: 4] is a mistreatment of the animal, which cannot eat as it toils; a man who refuses his levirate duties [25: 7] perpetrates a form of mistreatment, as does the woman who grabs genitalia [25: 11]. Keeping two different measures of weight [25: 13], or two different measures of volume [25: 14], is certainly a form a mistreatment. And finally, Amalek mistreated Israel [25: 17].
  
  Verse 7
  
   of his brethren Scripture proceeds to specify of the children of Israel, since Edom is also called “brother” [<i>cf.</i> 23: 8]. 
  This instance of the verb enslaves means the same as its fellow [21: 14].
  
  Verse 8
  
   the Levite priests i.e., those that are descended from Levi.
  
  Verse 9
  
   to Miriam The placement of this verse provides support for the homiletical passage “do not read ‘[the] <i>mǝṣora</i>’”, read rather ‘[the] defamer [Hebrew: <i>moṣi’ shem ra</i> ]’” [<i>Midrash Tanḥuma</i> on Leviticus 14: 2].
  
  Verse 10
  
  The word lend stems from the triliteral root n-sh-h.
  The <i>heh</i> in the word any is extraneous, like the <i>heh</i> in “night”.
  to secure means to take someone’s pledge. Exodus 20: 5].
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  will have righteousness means that it is <i>right</i> for you to allow him to sleep with his collateral. In many places, in the view of the Exegetes, a distinction is drawn between <i>justice</i> and <i>righteousness</i> . In the <i>parasha</i> of <i>Mishpatim</i>, in the place where I commented on the gender of the word “his garment” [Exodus 22:26], I have already explained what is the point of having a pledge in the first place [<i>comment on</i> Exodus 22:25-26].
  
  Verse 14
  
  
  
  Verse 15
  
  on the same day you will pay him his wage — the sun shall not set Scripture adds on a negative commandment, for emphasis, 
  with it i.e., with his wage,
  he supports himself the reason he hires himself out is in order to sustain himself therefrom.
  
  Verse 16
  
  A few confused souls have inquired how it can be that Scripture asserts fathers must not be put to death ... whereas elsewhere it says “remembering the sins of the fathers ...” [Exodus 20:5], But their question  is vacuous. Fathers must not be put to death is a commandment addressed to <i>Israel</i>, whereas “remembering the sins of the fathers” applies to the Rememberer, as I have already explained in its place [<i>comment on</i> Exodus 20:5].
  
  Verse 17
  
  
  
  Verse 18
  
   remember that you were a slave and consequently you should remember the alien, and not deny him justice. Some of these commandments were already mentioned to the older generation, and are now repeated to the younger generation.
  
  Verse 19
  
   in order that He will bless you for you gave of what you only imagine to be yours; but God will give to you of that which is truly His.
  
  Verse 20
  
   When you shake Compare “threshing wheat” [Judges 6: 11], where the verb appears in the <i>qal</i> form. In “beaten out with a staff” [Isaiah 28: 27] the same verb appears in the <i>nif‘al</i> form.
  glean [Hebrew: <i>tǝfa’er</i>] do not shake the limbs [Hebrew: <i>p</i> <i>orot</i>] (i.e., the branches), as in “it brought forth branches, and sent out sprigs” [Ezekiel 17: 6]. The <i>’alef</i> following the <i>ḥolem</i> is silent, as it is in “wine bottles” [Joshua 9: 4].
  
  Verse 21
  
  
  
  Verse 22
  
  The concept of remember that you were a slave is associated with the concept of being an “alien” [: 21].
  
  
  
  
  
  Verse 1
  
  The implied subject of they will judge them is “the judges”. Compare, “one may not take for security the lower millstone…” [<i>comment on</i> 24: 6].
  
  Verse 2
  
  In the phrase deserves flogging the Hebrew word <i>bin</i> is vocalized with a <i>ḥiriq</i> , as it is in the phrases “the son of Nun” [Joshua 1: 1], and “the son of Yaqeh” [Proverbs 30: 1]. It is used in the sense of “a base man” [I Samuel 25: 17] and, similarly, “it was a creature of a night” [Jonah 4: 10]. The reason he deserves to be flogged must be, in my opinion, that he struck his companion.
  The judge will not stretch him down personally, but it will be done at the judge’s command. The word he will flog him is to be understood similarly, as evidenced by in his presence.
  the amount of floggings that he deserves for his guilt Were it not for the words of the tradition [Makkot 22a], which alone are true, it would otherwise appear to us that there are some crimes which deserve ten lashes, and others twenty, or various other greater or lesser amounts (as evidenced by the phrase that he deserves for his guilt ), as long as one does not exceed forty lashes (some people have proposed that the phrase the amount that he deserves for his guilt denotes lashes that may be either strong or gentle, albeit they are always forty in number).
  
  Verse 3
  
  The reason Divine justice demands that he suffer forty lashes, is that your brother not be degraded — for everyone will know that the punishment was a decree from God , and was not subject to the discretion of the judge.
  
  Verse 4
  
  The Dissenters assert, needlessly, that the “while” in the word while it is threshing indicates that the prohibition applies even if one muzzles the ox <i>before</i> it goes out to thresh. 
  
  Verse 5
  
  They also claim that the phrase when brothers dwell together denotes close relatives, but <i>not</i> actual brothers. They bring the case of Boaz [<i>cf.</i> Ruth 3: 9 ; Ruth 3: 13] as evidence. This is vacuous, however, because no mention is made there of the word <i>yibbum</i> [here translated as “acting as the husband’s brother” — Translator], only of “redemption” [<i>cf.</i> Leviticus 25: 25]. Besides, what, then, is the meaning of the word together ? That they live in the same country? In the same courtyard? That they are fond of each other? The Dissenters claim further that the Scriptural usage of the term act as her husband’s brother proves that she is his brother’s wife in name only, but not in fact, as in the phrase “your brother’s wife has returned” [Ruth 1: 16]. But they have stumbled into error. Note that regarding the sons of Y ǝ hudah, Scripture explicitly says, “act as her husband’s brother” [Genesis 38: 8], although there he clearly <i>already was</i> her husband’s brother. Even the abovementioned use of the word “your brother’s wife” can be understood on the grounds that the two women were married to two brothers. Every sensible person knows that, although the prohibitions that were told to Moshe were not forbidden beforehand, if someone before the time of Moshe refrained from engaging in such actions he would not have displeased God . Scripture even states, “for the men of the land who preceded you practiced all these abominations” [Leviticus 18: 27], and yet we have no evidence that any prophet had ever admonished them against such actions. With respect to Onan Scripture specifically says that he did not “provide progeny for his brother” [Genesis 38: 9] and consequently “it was evil in the sight of God ” [Genesis 38: 10]. For these reasons, we will rely on the tradition that actual brothers are meant here.
  childless For there is no need to perform the ritual [<i>cf</i> . : 7 <i>ff</i>] if he had a child, since the widow is then forbidden [Leviticus 18: 16].
  together is to be understood as the Exegetes have spoken [Yevamot 17b].
  Even if the husband’s brother consents, she may not marry outside (i.e., a strange man ).
  
  Verse 6
  
  With respect to the first son that she bears, the statement that he will bear the brother’s name, 
  and the subsequent assurance that his name will not be extinct, both refer to <i>inheritance</i> , not the actual name of the child. I have already discussed the phrase that she bears in my comment on the phrase “to a foreign nation” [Exodus 21: 8] [the reference is to an earlier commentary on Exodus, known as the <i>Perush Haqqaṣar</i> — Translator].
  
  Verse 7
  
  The second <i>yod</i> in the word to fulfill the duty of the husband’s brother toward me denotes the direct object of the verb.
  
  Verse 8
  
  He stands up and says in order to be heard by the elders.
  
  Verse 9
  
  The Hebrew word unlace also implies “pull off”, as in “pull out the breast” [Lamentations 4: 3]. 
  Our traditional sources inform us [<i>Sifrey</i> on this verse] that the word facing him here has the sense of “in his presence” [and <i>not</i> that she must spit in his face — Translator]. In fact, the most straightforward interpretation is “facing <i>it</i> ” — i.e., facing the shoe. Compare, “written on <i>its</i> face and on its back” [Ezekiel 2: 10].
  
  Verse 10
  
  
  
  Verse 11
  
   When men fight The opposite of the previous passage’s “When brothers dwell together” [: 5]. These people may be brothers, or total strangers, 
  his pudenda i.e., his testicles (from “pudency”). Not only is it brazenness to uncover the genitalia, which must be covered, but it is also a vulnerable spot.
  
  Verse 12
  
  The phrase you shall cut off her hand must be interpreted the same way as “an eye for an eye” [<i>cf. comment on</i> Exodus 21: 24 ; <i>comment on</i> Leviticus 24: 20]: if she does not pay compensation, her hand deserves to be cut off.
  You must have no pity if she is poor.
  
  Verse 13
  
   in your pouch Either This term denotes the place where one keeps one’s scales. or It refers to one’s pocket, from which one surreptitiously removes a false weight. The former interpretations seems to be the correct one, as evidenced by “we shall all have one lode” [Proverbs 1: 14] — meaning, a single mass, as in “you will measure out the lamb” [Exodus 12: 4] (even though the latter word stems from a slightly different triliteral root). Other people have unnecesarily interpreted the word to mean “purse”.
  
  Verse 14
  
  
  
  Verse 15
  
   a perfect [Literally: complete] weight I.e., it may not be hollow anywhere. a … just <i>efa</i> measurement means one that is exactly the same volume as the market standard.
  so that your days will be long It is well known that every rightous society will endure; for rightousness is like a building, whereas deceit is like a destructive force, which can topple a wall in an instant.
  
  Verse 16
  
  The phrase everyone who does such things refers back to the abovementioned “two weights” [: 13] and “two <i>efa</i> measurements” [: 14]; but Scripture then generalizes to everyone who practices deceit: whether in word, or in deed; whether in private, or in public.
  
  Verse 17
  
  
  
  Verse 18
  
   happened upon you as in “all that had befallen them” [Genesis 42: 29].
  sheared off your rear [Hebrew: <i>vayzannev bekha</i>] i.e., cut off your tail [Hebrew: <i>zanav</i>] — namely, those who were enfeebled, The word enfeebled [Hebrew: <i>neḥeshalim</i>] is probably the same as the word <i>neḥelashim</i> . The two consonants transpose, as in “sheep” [Hebrew: <i>keves̀</i>] [Leviticus 4: 32] and “lamb” [Hebrew: <i>kes̀ev</i>] [Leviticus 3: 7].
  you were weak They had just arrived at Refidim [Exodus 17: 8], where the people thirsted after water (for so it is written [Exodus 17: 3]). 
  and lagging, because they had no strength to walk.
  The phrase feared not refers to Amaleq. The verb is in the perfect tense, as in “it was too difficult for you” [Exodus 18: 18], “when Isaac was old” [Genesis 27: 1], and “as he used to enjoy” [Genesis 27: 9].
  
  Verse 19
  
  The phrase when God your God grants you rest indicates that this commandment applies only after they take possession of the land, and the wars have subsided on all fronts. As long as they are engaged in war against their neighbors, they are not obliged to fight Amaleq.
  blot out the memory of Amaleq This is the same as [I Samuel 15: 3] “kill man and woman, infant and suckling, ox and sheep” (in order that no one might say “This ox was part of the booty from Amaleq”). The wording of the Torah is general, and the words of the prophet Samuel provided the specifics. 
  The phrase you must not forget adds emphasis to the word “Remember” [: 17], as in many other commandments of the Torah.
  
  
  
  
  
  Verse 1
  
   When you enter After previously saying “when God grants you rest” [25: 19], God now states that there are other commandments which apply <i>before</i> “God grants you rest” — in fact, as soon as you enter the land — namely, first-fruits [: 2 <i>ff</i>], tithes [: 12 <i>ff</i>], the writing of the Torah on stones [27: 2 <i>ff</i>], the building of an altar [27: 5 <i>ff</i>], and the recitation of the blessing and the curse upon the two mountains [27: 12 <i>ff</i>].
  
  Verse 2
  
   pannier a kind of basket; compare “your breadbasket” [28: 5]. This detail applies only to those who live near the Sanctuary site [the <i>halakha</i> [<i>Sifrey</i> on this verse; see also Tosefta Bikkurim 2:8] does not distinguish in this regard between someone who lives nearby and someone who lives far away — Translator].
  
  Verse 3
  
  The phrase in those days means that the obligation is in force as long as there is a High Kohen.
  I declare out loud, so that the young ones will hear. The verb may also denote “to acknowledge” — i.e., thanking God that He fulfilled his promise — and this interpretation is supported by the presence of the fruit.
  
  Verse 4
  
  
  
  Verse 5
  
   you shall reply Apparently the kohanim say something to the effect of, “What is this that you have brought?” — consequently, you shall reply. But the verb can also denote initiating a conversation, as in the first appearance of “Job declared” [Job 3: 2] [<i>cf. comment on</i> Exodus 15: 21].
  lost is an intransitive verb. If the Aramean referred to Lavan, then the verb would be in the transitive <i>hif‘il</i> or <i>pi‘el</i> form. Besides, what sense is there to say, “Lavan tried to destroy my forefather, and he went down to Egypt”? Lavan never considered going down to Egypt! The plausible interpretation is that the Aramean refers to Yaaqov, as if Scripture had said, “When my forefather was in Aramea, he was lost” — meaning, he was a pauper, without property. Compare, “give strong drink to him who is lost” [Proverbs 31: 6], where it is immediately followed by, “let him drink, and forget his poverty” [Proverbs 31: 7]. Thus the lost Aramean <i>was</i> my forefather. The intent of this passage is: I did not inherit this land from my forefather, for he was a pauper when he came to Aramea, and he was a stranger in Egypt, where he was few in number. Afterwards, he became a great nation; and <i>you,</i> God , brought us out of slavery, and gave us the good land. Do not object to Yaaqov’s being called an Aramean, since similar apellations can be found. Consider “Yeter the Ishmaelite” [I Chronicles 2: 17], even though he was really an Israelite (for so it is written [II Samuel 17: 25]). 
  The word folk must be in the construct case, because it never appears in the singular form. In its normal form (e.g., “menfolk” [Deuteronomy 2: 34]) it is a plural noun.
  
  Verse 6
  
  
  
  Verse 7
  
   poverty means lack of wealth, 
  whereas toil refers to the building projects.
  distress as in, “they rushed them, saying, ‘fulfill your task’” [Exodus 5: 13].
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
   you, and the Levite, and the alien means that you are obliged to gladden them with the fruit of the earth.
  
  Verse 12
  
  The verb disposing of the tithes is in a unique form of the <i>hif‘il</i> construction.
  The year of the tithe i.e., the tithe of the poor.
  to the Levite, the alien, the orphan, and to the widow i.e., to anyone you wish from among these categories.
  
  Verse 13
  
   I have removed that which is holy i.e., the tithe. Moreover, I have not stored it up; rather, I have given it to those to whom I am obliged to give it.
  I have not violated intentionally.
  neither have I forgot to distribute the tithe. (It is also possible that these two verbs refer respectively to the two different tithes.)
  
  Verse 14
  
   I have not eaten it in my mourning as in “son of my mourning” [Genesis 35: 18] or “bread of mourners [Hosea 9: 4].” This word’s meaning (to which I alluded in my treatise on the Hebrew language) is the same as “while I was mourning” — to wit: I did not eat anything sanctified as the tithe, while I was in mourning.
  Neither did I remove any of it In other words, I did not waste anything holy 
  when ritually impure — i.e., <i>on anything that was</i> ritually impure.
  for a dead person here means for the <i>needs</i> of a dead person (although some people believe that this term is an oblique reference to idolatry). The reason behind all of these declarations is that it is forbidden to bring out one’s produce for any purpose whatever before first giving away the tithe, which is holy. It would be disrespectful to use the remainder of the produce first, even if one were to use it for a ritually impure purpose. And just as I have carefully guarded my produce, in order to extract the holy portion therefrom, so may God guard our country — hence the reference to the land 
  
  Verse 15
  
  — and may it always continue to be a land flowing with milk and honey.
  
  Verse 16
  
  The words on this day mark the resumption of Moshe’s speech.
  observe them in your heart.
  practice them on the land.
  
  Verse 17
  
  The Hebrew word bespoke carries connotations of exaltation. Compare, “in the top of the uppermost bough” [Isaiah 17: 6]. The Spaniard Rabbi Y e hudah HaLevy — may he be for us a light from above! — cleverly explained how the word is related to the verb “to say”: the sense of the passage is that you have done all that is proper, to the point that you <i>cause other people to say</i> “He will be your God”; and He will likewise act toward you so as to cause you to say that you will be His treasured people. According, the verb “to bespeak” takes both a direct and an indirect object.
  
  Verse 18
  
  
  
  Verse 19
  
   to elevate you in praise … is the reward for the abovementioned mutual dedication.
  
  
  
  
  
  Verse 1
  
   Moshe instructed at the behest of God .
  He spoke together with the elders of Israel so that the task would be less difficult (as in many other instances, which I have already mentioned [<i>see comment on</i> Exodus 18: 22]).
  observe the entire commandment, namely, to  erect for you stones which much be large enough to contain the entire Torah (Sa‘adya Gaon, of blessed memory, proposed the attractive hypothesis that the stones contained only an enumeration of the commandments such as is found in the codes of law, as a kind of public notice).
  
  Verse 2
  
  with plaster to preserve the writing.
  
  Verse 3
  
   so that you shall come for God will aid you, if you start by observing His commandments. This was their very first obligation upon entering: to build a new altar, to thank God for the start of their occupation of the land.
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
   thoroughly clarified i.e., the writing.
  
  Verse 9
  
   Moshe and the Levitical kohanim spoke just as it was related earlier [: 1] that he spoke along with “the elders of Israel”. But in all such cases the primary speaker was Moshe.
  The word be attentive has no cognate, thus it must be understood from context.
  this day you have become a nation God is about to formalize a covenant with you [<i>cf.</i> 28: 69].
  
  Verse 10
  
   heed his voice today, and 
  practice His precepts in the future.
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
   The Levites these are the “Levitical kohanim” mentioned earlier [: 9]; their job was to recite “Cursed be he …” <i>et cetera.</i> They recited the blessing toward the children of Jacob’s full wives, and they recited the curse toward the children of the maidservants. The latter group, however, was two tribes short, because Leah had had so many sons; so the oldest and the youngest of Leah’s sons were chosen to join the sons of the maidservants.
  shall respond see my comment on “You shall reply and say” [26: 5]. Our Sages, of blessed memory, have asserted [Soṭa 32a] that this verb indicates that they also uttered blessings corresponding to each of the curses (e.g., “Blessed be the man who does not make a graven or molten image”, <i>et cetera</i> ). But the plain sense of the passage is that the abovementioned “blessing” [: 12] refers to the passage “Blessed be you in the city…” [28: 3 <i>ff</i>] whereas the “curse” refers to the contrary passage [28: 16 <i>ff</i>]. There is also a passage in the Book of Joshua [Joshua 8: 34] which indicates that the “blessing” was something that was explicitly written in the Torah.
  
  Verse 15
  
  These eleven transgressions are specifically mentioned, because they are sins that are committed in private (note the qualifier, and sets it up in secret — since he would be liable for the death penalty if he had done it in public [there is no source in Talmudic literature for this assertion — Translator]; note also, “he who injures his neighbor in secret” [: 24]). Scripture starts with the basis of everything, the relationship toward one’s Maker, and then proceeds to discuss the relationship toward one’s parents (for who would know, if someone insulted his parents?). 
  
  Verse 16
  
  The word disgraces is a transitive word, derived from the noun “disgrace” [Hosea 4: 18].
  
  Verse 17
  
   removes his neighbor’s landmark This is an act done in secrecy, as is  misleading a blind person, since the victim cannot make known who misled him.
  
  Verse 18
  
  
  
  Verse 19
  
   perverts the justice of the alien or orphan Scripture mentions the alien, the orphan, and window, because these people have no allies, so to mistreat them is also an act committed in private. If a judge were to pervert the justice of others, they would appeal against him, and thus subject him to public scrutiny. But aliens, orphans and widows have no power. Someone who lies with his father’s wife (or his sister [: 22], or his mother-in-law [: 23]) typically does so in complete secrecy, because he does not fall under any suspicion for being alone with her. This is not the case with respect to the other forbidden sexual relations.
  
  Verse 20
  
  
  
  Verse 21
  
   any beast whether male or female. Unlike another man, a beast has no mouth with which it can protest and bring charges. Accordingly, the prohibition against sexual relations with a man is not here mentioned.
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  According to many people, he who takes a bribe denotes a judge; but in my opinion, it denotes a false witness.
  
  Verse 26
  
  Some people claim that the verse who will not fulfill… refers to the entire Torah. Others claim that it only denotes the abovementioned prohibitions; but these people have spoken vacuously, since Scripture proceeds to say and practice them. In my opinion, having already cursed all those who violate the abovementioned <i>negative</i> commandments, Scripture now curses all those who secretly violate the <i>positive commandments.</i> That is why Scripture uses the form and practice them.
  
  
  
  
  
  Verse 1
  
   elevated above all the nations of the world This is the blessing in its general form: that there will be no nation in the world like you.
  
  Verse 2
  
   they will come i.e., they will come of themselves.
  and overtake you even if you do not pursue them (in other words, you will not have to exert effort).
  
  Verse 3
  
   in the city This blessing extends to all kinds of commerce.
  in the field in sowing and in planting.
  
  Verse 4
  
   the fruit of your belly i.e., your offspring (belly is a euphemism). 
  I have already explained the words calving [<i>comment on</i> Exodus 13: 12] and litters [<i>comment on</i> 7: 13].
  
  Verse 5
  
  The word breadbasket normally means the place where bread is stored, but to put it before the word kneading-trough appears to be a violation of chronological order. Here it might mean the place where flour is stored.
  
  Verse 6
  
   your going Either to celebrate the festivals, or to conduct commerce, or to bring in the spoils of battle; or all everyday comings and goings (meaning, you will succeed in everything you do — <i>cf.</i> the subsequent passage [: 20], where the reverse of this blessing is stated explicitly).
  
  Verse 7
  
  Having already stated that you will dominate all the nations [: 1], Scripture now states what the outcome will be if they revolt against you, hence the term who rise up against you. 
  The word seven is here chosen to denote any large number (because the fortunes of war are determined by the stars, and one returns to the same day of the week after seven days).
  
  Verse 8
  
  The context of the word warehouses indicates that it must mean “storehouses”, or something similar.
  
  Verse 9
  
   establish you i.e., maintain you.
  consecrated people with the nature of the consecration being the keeping of the commandments.
  keep in thought; walk in deed.
  
  Verse 10
  
  
  
  Verse 11
  
   will grant you overabundance Though there may be evil in the land, and famine, and malediction, you will enjoy a preponderance of good.
  
  Verse 12
  
   his treasury so called because its contents are dispensed only through His agency. Compare, “treasuries of the snow” [Job 38: 22]. Having previously mentioned “will grant you overabundance”, Scripture proceeds to mention rain, the lack of which is the primary cause of famine, 
  you will lend to many nations when <i>they</i> experience hunger; but there will never come a time when you will borrow. All of these blessings fall under the generality that you shall always be at the head.
  
  Verse 13
  
  if you will hearken i.e., if you will resolve in your heart to observe and to practice. The core principle is not to depart from following God , and thereby engage in idolatry; for idolatry — i.e., the denial of God — is the root of all transgressions. Conversely, to affirm the unity of God is to observe and to practice the commandments, in the sense that it is the root of all observance and of all practice.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
   malediction i.e., that which causes to diminish.
  confusion so that he will be unable to complete his undertakings.
  failure he will not rejoice in his achievements, but rather, he will feel apprehension after each of his labors. There are some who say that the words
  
  Verse 21
  
  
  
  Verse 22
  
   <i>shaḥefet</i> and <i>qaddaḥat</i> denote specific illnesses [<i>see comment on</i> Leviticus 26: 16].
  <i>qaddaḥat</i> is a daily recurring fever, from “a fire has flared [Hebrew: <i>qadḥah</i>] within My nostrils” [32: 22].
  delerium is a more intense fever, which only recurs every three or four days. Morphologically, the words “confusion” [: 20], “failure” [: 20], <i>shaḥefet, qaddaḥat,</i> and delerium are all adjectives, 
  paralysis [Hebrew: <i>ḥarḥur</i>] from “that its brass may burn [Hebrew: <i>ḥarah</i>]” [Ezekiel 24: 11].
  dehydration [Hebrew: <i>ḥerev</i>] from “waste [Hebrew: <i>ḥorev</i>]” [Isaiah 61: 4].
  blasting denotes a bloating, as in “bloated by the East wind” [Genesis 61: 6]. However, some say that it has the opposite meaning, and that it means to render something thin.
  mildew means the same in Hebrew as it does in Arabic. Some people say that the term blasting (as well as the cognate term “bloated by the East wind” [Genesis 61: 6]) denotes a plant disease. Their evidence is that the same word appears in the verse “I have smitten you with blasting and mildew” [Amos 4: 9], and also that the current instance is immediately followed by  The skies above your head…. They accordingly suggest that <i>all</i> of the abovementioned terms, here and in the <i>parasha</i> of <i>Beḥuqqotai</i> [<i>cf</i> . Leviticus 26: 16], denote plant diseases.
  
  Verse 23
  
  brass The skies will be <i>like</i> brass. Similarly, the earth will be <i>like</i> iron .
  
  Verse 24
  
   powder and dust due to the great dehydration [: 22] and the powerful winds.
  The verb you are destroyed appears here in a rare conjugation (like, “on the day that you were created” [Ezekiel 28: 13]).
  
  Verse 25
  
  The consonants of the word horror are reversed, as in “sheep” [Hebrew: <i>keves̀</i>] [Leviticus 4: 32] and “lamb” [Hebrew: <i>kes̀ev</i>] [Leviticus 3: 7].
  
  Verse 26
  
   with none to frighten them off The implied object of the verb is the antecedent birds and beasts.
  
  Verse 27
  
  Those people who survive will then be struck with Egyptian boils.
   The condition known as p…s has to do with that which is excreted from a part of the body that is normally <i>covered</i> — hence, [the Hebrew vulgarity in the text] is spelled with the letters -p-l, from “mound [Hebrew: <i>ofel</i>]” [II Kings 5: 24].
  scabs means the same in Hebrew as it does in Arabic.
  itch [Hebrew: <i>ḥeres</i>] A condition wherein one requires the use of a potsherd [Hebrew: <i>ḥeresh</i>] (as in the case of Job [Job 2: 8]), though here the word is spelled with a <i>samekh.</i> Others translate the word as “sunstroke”. The truth is that this word, like all the others, is the name of some specific disease; however, in this case the word has no cognate from which we can ascertain its meaning. The three conditions madness, blindness, and bewilderment are all diseases of the mind.
  
  Verse 28
  
  
  
  Verse 29
  
   you will grope Scripture elaborates on the abovementioned “blindness” [: 28].
  In Hebrew, the verb succeed takes a direct object.
  oppressed and robbed by the enemy, and none will come to your aid. Scripture now proceeds to give the details of the abovementioned “oppression”.
  
  Verse 30
  
  f… This word is a vulgarity that denotes sexual intercourse. The three letters of its root are found in the word “royal consort” [e.g., Psalms 45: 10] — i.e., a designated bedmate.
  enjoy from the Hebrew word for “flute” [<i>cf. comment on</i> 20: 6].
  
  Verse 31
  
  
  
  Verse 32
  
   you will pine from “longs, indeed it pines” [Psalms 84: 3]. and “David longed” [II Samuel 13: 39].
  
  Verse 33
  
   smashed through force.
  
  Verse 34
  
  Scripture now elaborates on the cause of the abovementioned “madness” [: 28]: the sight of your body covered with boils. 
  
  Verse 35
  
  of the knees and of the legs These are the areas where boils are particularly difficult to remove.
  you will not be cured because it is not an internal disease.
  
  Verse 36
  
   where you will worship but it will do you no good. It will only serve to make you
  
  Verse 37
  
   a wonder — i.e., all who see you will wonder at you.
  a proverb something that one hears frequently. a byword something that one <i>says</i> frequently (from, “teach them diligently” [6: 7]).
   God will drive you on account of your sins. But before that happens, while you are still on your land,
  
  Verse 38
  
  The verb will consume it [Hebrew: <i>yaḥselennu</i>] is derived from the Hebrew word <i>ḥasil,</i> which is a kind of locust.
  
  Verse 39
  
   You will plant You will work at planting to exhaustion.
  drink at harvest time.
  collect i.e., gather. This verb can also be found in “gathers in harvest-time” [Proverbs 6: 8].
  
  Verse 40
  
   annoint from “nor did I annoint myself at all” [Daniel 10: 3]. Scripture describes the situation that is the opposite of “oil upon your head” [Ecclesiastes 9: 8].
  The verb will drop off is in the <i>nif‘al</i> form.
  
  Verse 41
  
  
  
  Verse 42
  
   appropriate is a verb in the <i>pi‘el</i> form. It has the sense of “to drive out nations” [4: 38].
  The word locust stems from a quadriliteral root, and it has no cognate; its meaning must be taken from context.
  
  Verse 43
  
   higher and higher The adverb is doubled, possibly to indicate that there will be no one higher than he or that the rise will be continuous. The same can be said of lower and lower. But it may be that the repetition indicates a simple intensification.
  
  Verse 44
  
   he will be ahead along the lines of “the borrower is servant to the lender” [Proverbs 22: 7].
  
  Verse 45
  
  
  
  Verse 46
  
   a sign from God , reminding you of your rebellion against Him. Not only shall the sign be against you, but it shall also be against your descendants (as in “our fathers have sinned, and are no more…” [Lamentations 5: 7]), as I have elsewhere mentioned [<i>cf. comment on</i> Leviticus 26: 39].
  
  Verse 47
  
   an abundance of everything denotes either everything that you might desire, or everything that you need.
  
  Verse 48
  
  
  
  Verse 49
  
   swoop a manner of flying, as in “he soared on the wings of the wind” [Psalms 18: 11].
  
  Verse 50
  
  
  
  Verse 51
  
  
  
  Verse 52
  
  
  
  Verse 53
  
   you will eat your own children during the siege.
  will press [<i>singular</i>] you i.e., <i>each one</i> of your enemies will press you. It is equally plausible, though, that the noun “enemy” is singular, and that it appears to assume the plural form here simply because it falls at the end of a verse.
  
  Verse 54
  
  The antecedent of the verb he has spared is either the enemy, or some-one who spared the children by hiding them (such an act having been necessitated by the circumstances of the siege).
  
  Verse 55
  
   in all of your gates that is, everywhere.
  
  Verse 56
  
  
  
  Verse 57
  
  The placenta is the place where the fetus lives while in its mother’s womb.
  The phrase from between her legs is a euphemism. Compare, “he had not bathed his legs” [II Samuel 19: 25].
  
  Verse 58
  
  
  
  Verse 59
  
  The word your plagues has elements of the singular form and of the plural form, in combination. Compare, “this testimonies of mine that I shall teach them” [Psalms 132: 12]. 
  The word mysterious denotes something wondrous, the like of which is never seen nor heard.
  chronic they will not go away.
  
  Verse 60
  
  
  
  Verse 61
  
   bring from “brought” [Jeremiah 16: 14] (even though there the <i>‘ayin</i> is vocalized with a <i>ḥaṭaf segol</i> ). Others say that the word is to be understood in its Aramaic sense, meaning “bring”.
  
  Verse 62
  
  
  
  Verse 63
  
   as He rejoiced Do not think that anything can harm God , or that He suffers (see, “if you are righteous, what do you give Him?” [Job 35: 7]).
  you will be removed is a <i>peh-nun</i> verb in the <i>nif‘al</i> form. Compare, “God will pluck out” [Proverbs 15: 25].
  
  Verse 64
  
  
  
  Verse 65
  
  
  
  Verse 66
  
  In the word insecure, an ’ <i>alef</i> replaces the <i>heh</i> of the triliteral root.
  
  Verse 67
  
  
  
  Verse 68
  
  The word you will sell yourselves has a different meaning from the word “you will be sold” [e.g., Isaiah 50: 1]. It means that you will attempt to sell your own selves — both men and women. However, none will buy you. God had previously commanded that this covenant be enacted in the plains of Mo av. 
  
  Verse 69
  
  
  
  
  
  
  
  Verse 1
  
   Moshe summoned all Israel for the purpose of ratifying the covenant. Accordingly, this passage is immediately followed by the passage “You are standing assembled today…” [: 9].
  You have seen, as well as the subsequent verse “I led you…” [: 4] and the subsequent mention of how ‘Og came out to wage war [: 6] are to be understood in the sense of, <i>“There are among you</i> those who have witnessed  the signs which God performed in Egypt; both they and the next generation have witnessed the wonder of eating no bread other than the manna; and the younger generation witnessed how God aided them in the defeat of the two kings”.
  
  Verse 2
  
  
  
  Verse 3
  
  They lacked an understanding heart in that they tested God ten times [Numbers 14: 22], not recalling all the “signs” [: 2] which they had witnessed. 
  God has not given you The idea is expressed in this way, not only because He is the First Cause of <i>all</i> things, but also, more specifically, because they eventually noticed how they did not require bread or wine [<i>cf.</i> : 5].
  
  Verse 4
  
  I have already commented on the statement that their garments did not wear away [<i>comment on</i> 8: 4]. The defeat of Siḥon and ‘Og is mentioned specifically, because it had happened recently. Therefore, for all of these reasons, you are obliged to observe the covenant. 
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  The verb achieve is in the <i>hif’il</i> form, like the word “succeed” [Jeremiah 32: 5]. It is a transitive verb with both a direct and an indirect object, as evidenced by the word you do. Compare, “David achieved in all his endeavors” [I Samuel 18: 14].
  
  Verse 9
  
   You are standing assembled … before God your God They were surrounding the Ark.
  your chiefs Scripture elides the second instance of a word which properly should be restated in the construct case. Compare, “toward the tent, [the tent] of Sarah his mother” [Genesis 24: 67] as well as “and the prophecy, [being the prophecy] of ‘Oded the prophet” [II Chronicles 15: 8]. Here, too, the meaning of the passage is “your chiefs, (namely, they who are the chiefs) of your tribes” (as in the similar passage “and their glory was lost, [the glory] of Ḥeshbon” [Numbers 21: 30] [this is one of two different explanations for that verse which ibn Ezra there offers — Translator]). The intent of this passage is to mention the leaders first, and then the elders, and then the officers, and afterwards all the men of Israel (i.e., the males), followed by the (male) children, and then the women, and finally, the aliens.
  
  Verse 10
  
  
  
  Verse 11
  
   to cross over a verbal noun. The word is used in its idiomatic sense ( <i>cf.</i> “they passed between its sections” [Jeremiah 34: 18]). Note that when not followed by the preposition into, the word has the exact opposite meaning.
  
  Verse 12
  
  
  
  Verse 13
  
   Not with you alone but rather, with you, and with those who shall come after you: your children, and your children’s children.
  
  Verse 14
  
  The <i>nun</i> in the word is is extraneous.
  with him who is not that is to say, with him who is not here now, but who shall come after us. The passage is not to be understood according to those who claim [<i>cf.</i> Shabbat 146a] that the “spirits” of the unborn were present.
  
  Verse 15
  
   you have known… There are some among you who have witnessed the abominations of Egypt (i.e., their gods), and <i>all</i> of you have witnessed the abominations of the other nations. you have passed i.e., you passed <i>by</i> them, namely, Edom, Ammon, Mo av, and Midian.
  
  Verse 16
  
  
  
  Verse 17
  
   developing into hemlock and wormwood Hemlock is harmful to someone who is healthy, and the illnesses that it produces are among the deadliest.
  
  Verse 18
  
   this curse “Cursed be the man who makes a graven or molten image…” [27: 15].
  bless himself Rabbi Yehudah HaLevy, of blessed memory, said that the word “bless himself” should be taken literally: When he hears the malediction, in his heart he will consider himself blessed, thinking all will be well with me. In other words, he will hear the ban, but think to himself, “I am an exception”.
  that it be included [Hebrew: <i>sefot</i>] 1) Rabbi Y e hudah HaLevy — may he be for us a light from above! — said that this word has the meaning of “termination” (as in “will you destroy…” [Hebrew: <i>tispeh</i>] [Genesis 18: 23]). The man engaged in blessing himself intends to nullify the words of the righteous — here denoted by the word moist — by means of the words of the “thirsty” (the righteous man is called moist, along the lines of “like a tree planted by the water” [Jeremiah 17: 8], whereas a wicked man is called thirsty, along the lines of “like a juniper bush in the desert” [Jeremiah 17: 6]). Likewise, he thinks that by blessing himself, he can cancel out the malediction. All this would have been a fine explanation — were it not for the fact that moist is an adjective; the verse would have to read “…moisture with thirst”. 2) The grammarian Rabbi Yona ibn Janaḥ explained the verse to mean: Since he sees that the innocent are destroyed the same as the wicked, he decides in his heart to be wicked. This cannot be right, though, on account of the phrase all will be well with me. In my opinion, the word included [Hebrew: <i>sefot</i>] denotes an accretion, as in “that sin be added [Hebrew: <i>sefot</i>]” [Isaiah 30: 1]. The meaning is: “all will be well with me, even though I follow the evil impulses of my heart, because I will survive through the merit of the righteous; they are many, whereas I am just a single sinner”. For this reason, Scripture immediately says, God will not consent to pardon him — that is, he will be instantly destroyed. The image is of something wet <i>adding</i> moisture to something parched. Scripture compares the righteous man to land that is watered (as in, “like a tree planted by streams of water” [Psalms 1: 3]) and the wicked man to land that is parched (as in “like a juniper bush in the desert” [Jeremiah 17: 6]). Evidence for this interpretation is provided by the beginning of the passage: “a root developing into hemlock and worm-wood” [: 17] — which only occurs in a dry area.
  
  Verse 19
  
  wrath will fume The fire of wrath shall bum him until smoke appears. If he is an individual, he will die immediately; if it is a whole family, then all of the curse will alight — i.e., the curse shall alight upon that family, until its name is obliterated; if it is a whole tribe, then God will single it out for disaster. Each enumerated consequence applies to a different possibility, like “…shall be dedicated to God , and I shall offer it up for a burnt offering” [Judges 11: 31], as I have explained [<i>comment on</i> Judges 11: 31].
  
  Verse 20
  
  
  
  Verse 21
  
   The future generation denotes both your children and the foreigners who will observe the plagues of the land.
  
  Verse 22
  
   brimstone… They will pray to God that all the land be scorched with brimstone and salt, as in the overthrow of the places mentioned. Some commentators say, however, that the subsequent verb “they will say” [: 23] does not introduce a new sentence, but that it is only a repetition of the previous verb “will say” [: 21]. The verb is repeated, following the rules of Hebrew usage, because of the length of the intervening clause.  They i.e., the older generation will answer. The reason Scripture says the God of their fathers is that they abandoned that which both they and their fathers had known, to worship that which they had not known.
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  I have already explained not allotted to them [<i>comment on</i> 4: 19].
  
  Verse 26
  
  
  
  Verse 27
  
  The word exiled lacks the <i>nun</i> of the root n-t-sh because it is absorbed into the following consonant, in accordance with the rules of grammar. 
  The words to this day are part of the quoted answer.
  
  Verse 28
  
   the hidden matters … that is, if someone practices idolatry in secret, it is for God our God — meaning, his judgment will be at the hand of God , Who will punish him; but if it be public, then we, and our descendants, are obliged to do what is written in the Torah. (Some have interpreted the verse as follows: “The hidden matters are for God our God, and the revealed matters. It is only for us to act according to the words of the Torah.” But this interpretation contains a <i>non sequitur.</i> What would be the point of mentioning it, in this context?) Having previously said that God “cast them into another land”, Scripture now proceeds to say, “but if you return to God , even though you be outside the Land of Israel, God will restore your exiles.” Rabbi Y e hudah ben David Ḥayyuj, the grammarian, is of the opinion that the <i>first</i> instance of the word “restore” means “grant rest”. The sense of the verse is: “He will provide respite to the captives, and grant them mercy; afterward, he will send them back, and gather them …”.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
   the end of heaven antipodal to the Land of Israel.
  
  Verse 5
  
  
  
  Verse 6
  
  God your God will circumsize This is attributed to God, because He is the First Cause of all things. After having stated [: 2], You will repent, and hearken unto His voice, Scripture proceeds to say, “and He will assist you; He will circumsize your heart, and the hearts of your children” — unlike a corporeal circumcision, which you must perform entirely on your own.
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
   will grant extra prosperity as a result of placing all the maledictions on the enemies.
  as He rejoiced over your ancestors who inherited the land (Scripture is here addressing those who will be exiled from the land in the future).
  
  Verse 10
  
   written in this Book of the Torah for the basis of all the precepts are there, even though they may require interpretation by the tradition. This observance will not occur until the heart is whole; accordingly, with all your heart — since the commandment of “observance” involves one’s heart.
  
  Verse 11
  
   wondrous either mysterious or a superhuman task, which you will be unable to perform
  
  Verse 12
  
   it is not in heaven an elaboration on “wondrous” [: 11].
  
  Verse 13
  
   beyond the sea an elaboration on “distant” [: 11]. Probably the Mediterranean sea is meant, which cannot be traversed lengthwise, due to the murkiness of its waters.
  
  Verse 14
  
   in your mouth, and in your heart The essence of all the commandments is in one’s heart; but they also entail deeds, so that one may recall them with the words of one’s mouth.
  
  Verse 15
  
   life i.e., longevity.
  good i.e., prosperity, and health, and honor.
  death and evil i.e., the reverse of the above.
  
  Verse 16
  
   to love this being the essential thing.
  to walk in His ways not to alter the path of deeds and duties which He has commanded you; and, if you should not know <i>why</i> the decrees and judgments were given — 
  it is so that you will live (corresponding to the abovementioned “life” [: 15]) ...
  and multiply (corresponding to the abovementioned “good” [: 15]), which denotes physical increase, both of children, and of wealth.
  
  Verse 17
  
   if your heart turns for the heart is the essence.
  I have already explained the word be drawn away [<i>comment on</i> 4: 19].
  
  Verse 18
  
   you will be utterly lost This corresponds to the abovementioned “death” and “evil” [: 15]. They, and their children, and their fortune, shall all perish.
  you will not last long This is the opposite of “God your God will bless you in the land” [: 16].
  
  Verse 19
  
   the heaven and the earth because they are permanent. Compare, “this stone shall be a witness to us” [Joshua 24: 27] and “Hear, O mountains, God ’s controversy” [Micah 6: 2] [<i>see also comment on</i> 4: 26].
  life and death are respecified as the blessing, and the curse. Scripture then states, You have the ability to choose life. The phrase that you may live may mean living corporeally, or it may mean to live on in memory. Scripture then proceeds to explain that
  The phrase that you may live may mean living corporeally, or it may mean to live on in memory. Scripture then proceeds to explain that  to love is the purpose of life.
  
  Verse 20
  
  He is your life The subject of this proposition, to which the pronoun “he” refers, according to the commentators, is God ’s voice. But in my opinion, it is God Himself — as the poet has said, God is “my salvation” [Psalms 18: 47], “my God of kindness” [Psalms 59: 18], “my shield” [Psalms 18: 3], and “my sword” [<i>cf.</i> 33: 29].
  
  
  
  
  
  Verse 1
  
   went He went to each tribe, to inform them that he was going to die, so that they would not be frightened, and to hearten them with respect to Joshua (this is the reason for the passage which immediately follows: “… you will divide it among them” [: 7]). It is also my belief that this is when Moshe blessed the tribes, even though it is recorded later [<i>cf.</i> 33: 1 <i>ff</i> .].
  
  Verse 2
  
  To go to and fro denotes going out to, and returning from, battle. In other words: “Even if I were not now going to die, still I am incapable of waging war. Thus, you have no need of someone who would leave you unattended. But rather, God will destroy the nations, and Joshua also — and the proof is that which you have seen with your very eyes, namely, the war of Siḥon and ‘Og.”
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
   and you will deal with them i.e., to destroy their altars.
  
  Verse 6
  
   Be courageous and brave now that you know that God will stand with you in any place where you go to do battle. Moshe then said
  
  Verse 7
  
   be courageous and brave to Joshua as well, because he was to be their leader.
  for you will enter with [Hebrew: <i>et</i>] this people The Hebrew word <i>et</i> here has the sense of “with”.
  
  Verse 8
  
  
  
  Verse 9
  
   entrusted it to the kohanim, descendants of Levi because they are the teachers of the Torah.
  to all the elders of Israel This either denotes the Sanhedrin, or it is meant in the sense of “Moshe and the elders of Israel” [27: 1] [i.e., “elders” denotes a group of unspecified people who are to assist the kohanim in their mission — Translator].
  
  Verse 10
  
   at the end of every seven years i.e., at the inception of the following year.
  
  Verse 11
  
  
  
  Verse 12
  
   your alien Perhaps he desires to convert to Judaism. When those who are not learned (and the small children as well) will hear, they will ask questions; and as a consequence, they will learn. 
  in order that they may learn for all of the coming year. The Torah reading on the Sabbath serves the same purpose.
  
  Verse 13
  
  
  
  Verse 14
  
   The time for you to die is nearing. Everyone has his predestined times, as I have explained [<i>comment on</i> Exodus 23: 26].
  Moshe went from the Israelite camp, where he was, back to the camp of the Divine Presence.
  
  Verse 15
  
  The Hebrew word in the Tent contains the definite article. God appeared in the Tent The column of cloud was upon the entrance, to be distinguished from the epiphany of God , which took place within the Tent. The latter is what is meant by the term “the Glory” [e.g., Exodus 16: 10]. All apparent references here to God ’s speaking to Joshua — e.g., “I will charge him” [: 14] — actually denote Moshe’s charging Joshua with God ’s commandments [: 23] (this is why Moshe says there, speaking in God ’s name, “which I promised them” [: 23]). Only afterwards did the passage of  You are about to lie with your forefathers take place, since the Torah does not always record events in strict chronological order. Similarly, the passage “when Moshe completed writing” [: 24] occurred immediately after the passage “Moshe wrote down this Torah” [: 9].
  
  Verse 16
  
  [16] It is unlikely that the word will arise is part of the previous phrase [Sanhedrin 90b], because if it were, how then could one make sense out of the following words, this people, and become faithless? 
  The word become faithless means to withdraw one’s loyalty.
  after the gods of the nations of the land As we all know, God is One. Any apparent alteration in His actions is due to alterations in the actedupon objects (for God ’s actions do not change, since they are One with the Divine Intelligence). The purpose of all service to God is to preserve one’s capacity to receive Divine influence, each object according to its nature. It is in this sense that we must understand “the laws of the land’s God” [II Kings 17: 26]. Similarly, Yaaqov said “Remove the strange idols” [Genesis 35: 2] [prior to entering the holy city of Bethel — Translator]. The alteration of Yaaqov’s location also effected the extent to which God tolerated sexual relations which are forbidden on grounds of consanguinity — <i>verbum sat sapienti</i> [<i>cf. comment on</i> Leviticus 18: 26]. ...
  The antecedent of within which [<i>masculine</i>] could be the noun foreigner, as if the verse had read, “…and become faithless by following after the gods of the foreign nations, they being the gods of the land…”. It is more likely, though, that the antecedent is the word land, which occasionally is found taking the masculine gender (compare, “the land could not support [<i>masculine</i>] them” [Genesis 13: 6], and “the land is darkened” [Isaiah 9: 18]).
  
  Verse 17
  
   I will reject them [<i>plural</i>] all of them.
  They will be [<i>singular</i>] Every one of them will be as fodder for the enemy.
  
  Verse 18
  
   I shall utterly conceal In the sense that if they call Me, I will not answer. The analogy is to a man who cannot be seen, so no one knows what he is going to do. The Hebrew language repeats a verb to express emphasis or intensification, as the grammarians well know.
  they turned to This is the greatest of all evils, as I have explained [<i>comment on</i> 28: 14].
  
  Verse 19
  
   write yourselves [<i>plural</i>] Not only Moshe, but also everyone who knows how to write, is commanded to do so [Sanhedrin 21b].
  teach it i.e., he is to explain the difficult meanings to them.
  place it into their mouths that they should know it word for word.
  The word teach it (as well as the word place it) is unusual, because according to the rule, the <i>heh</i> ought to be vocalized with a <i>qamaṣ</i> , and the <i>daled</i> should be vocalized with a <i>segol.</i> ...
  a witness concerning the children of Israel Either This is meant to be joined to the subsequent phrase  I shall bring them — that is, the poem is a witness that I shall bring them. or, more plausibly, it is to be <i>contrasted</i> to that passage, on account of the subsequent  will respond ([Hebrew: <i>veantah</i>] as in, “do not speak up [Hebrew: <i>taeneh</i>] against your neighbor as a false witness” [Exodus 20: 13]). In other words: The poem will answer those who will say, “Why has all this befallen us?”
  
  Verse 20
  
  
  
  Verse 21
  
  before them in the sense of “against them”. The meaning is that this testimony shall not depart from them, but shall remain with them always.
  for I know their proclivities Even if I did not know the future, I still know all that they have done up until today.
  
  Verse 22
  
  on that day means that he did not postpone the matter. In all likelihood, though, the day of his death was not the day when he began writing the Torah (for the writing of the poem was included in the writing of the entire Torah).
  
  Verse 23
  
  
  
  Verse 24
  
  The phrase completing them [<i>plural</i>] refers to the words of the Torah.
  
  Verse 25
  
   the Levites Scripture employs brevity, as if it had specified, from among the abovementioned Levites, those who are kohanim — but not <i>all</i> of the Levites, since the latter may not touch the Ark.
  who carry the ark of God ’s covenant here means, as in many other instances, that they do so only when commanded.
  
  Verse 26
  
   so that it may remain there as a witness against you i.e., against <i>all</i> of Israel, in which the kohanim are included.
  
  Verse 27
  
   how much more so after my death I know that it will also take place after my death, for so God has told me — that “this people will arise…” [: 16] after you lie “with your forefathers” [: 16] — which means, after I die.
  
  Verse 28
  
  
  
  Verse 29
  
  The word befall, ending in a <i>tav,</i> is the third person feminine singular of a <i>lamed-’alef</i> verb, as in “it is your nation who has sinned” [Exodus 5: 16], as I have there explained [<i>comment on</i> Exodus 5: 16].
  
  
  
  
  
  Verse 1
  
  As I have already explained in <i>Sefer Moznayyim,</i> the word listen [Hebrew: <i>ha</i> <i>ɒzinu</i>] comes from the word “ear” [Hebrew: <i>ozen</i>], as if to say, “incline your ear”.
  heavens Sa‘adya Gaon, as I have previously indicated [<i>comment on</i> 4: 26], understands this word metonymically, to refer to the angels. Similarly, earth, he says, denotes the <i>people</i> of the earth. Alternately, the reference is to the testimony of the rain, which falls from the heavens, and to the crops, which grow from the earth. In my opinion, however, the point being made here is that these things are permanent. Compare, “Hear, O mountains” [Micah 6: 2]. Compare as well to Joshua’s stone, where the verse says, “for it has heard” [Joshua 24: 27] [<i>cf. comment on</i> 4: 26]. Previously I have suggested that the human soul is a bridge between the spiritual and the corporeal. It understands everything — even the human soul itself — anthropomorphically: Things corporeal it elevates, and things spiritual it brings down to its own level of understanding.
  
  Verse 2
  
   drop as in, “He shall topple their altars” [Hosea 10: 2], meaning “to fall down”.
  my teaching [Hebrew: <i>liqḥi</i>] i.e., that which another <i>takes</i> [Hebrew: <i>loqeaḥ</i>] from him. Compare, “good teaching [Hebrew: <i>leqaḥ</i>]” [Proverbs 4: 2]. 
  The word showers, in my opinion, denotes a milder kind of rain, whereas ...
  the word downpours [Hebrew: <i>revivim</i>] (both words are adjectives) comes from the Hebrew word for “abundant” [Hebrew: <i>rav</i>], since the word vegetation generally denotes a stronger kind of plant than the word grass. Some say that the word showers comes from the word “hair”. Others have related it to “the storm wind of God ” [Jeremiah 23: 19], albeit the former is spelled with a <i>s̀in</i> whereas the latter is spelled with a <i>samekh</i> (similarly, “shall come against him like a storm” [Daniel 11: 40], is spelled with a <i>s̀in,</i> although its meaning is identical to the same word spelled with a <i>samakh</i> ). It is also possible that the word simply has no cognate in Scripture. Employing the customary prophetic style, Scripture expresses the same idea twice, for emphasis, the idea being that Moshe prays for his words to fall like dew and rain. Dew and rain do not descend without effect; they never fall without, as it is written, “watering the earth” [Isaiah 55: 10]. The idea is that Moshe’s words should enter the hearts of his audience in the same way that rain and dew enter the earth, causing it to bear life, and to flourish.
  
  Verse 3
  
  The words ascribe greatness to our God are addressed to the abovementioned heavens and earth. Compare, “the heavens declare the glory of God” [Psalms 19: 1], as I have there elaborated [<i>comment on</i> Psalms 19: 1]; similarly, “let the heaven and earth praise Him” [Psalms 69: 35].
  
  Verse 4
  
  Moshe begins with the Rock Whose deeds are perfect to indicate that any evil that has befallen Israel has been caused by their own evil deeds.
  Rock He endures forever, like a rock. Do not be amazed at the use of such an analogy, as they are common in Scripture (e.g., “Who shall roar like a lion” [Hosea 11: 10]). It is impossible for us to describe God in any way other than in terms of His creations (for every thing that exists is His creation). Compare, “the Rock [Hebrew: <i>ṣur</i>] of my heart” [Psalms 73: 26] — meaning support, strength, pillar. There are also those who say that the word comes from “form” (as in “their form [Hebrew: <i>ṣuram</i>] shall waste away in the grave” [Psalms 49: 15]). Their thesis is that God has no substance, but is primal form. In my opinion, however, the former etymology is correct.
  Whose acts are perfect Every cause is an imperfect cause, on account of its dependence on its antecedent cause, except for God , the exalted Prime Cause of all. Everything in the universe can be acted upon, except He Who formed the universe.
  for all His ways are lawful They do not alter; they follow a unitary Law, which is the Origin of all. All created things alter their actions in accordance with their circumstances; but the actions of God are subject only to His wisdom (that the sun was made to stand still is no disproof; the intricacies of that situation are explained from the words “and the moon, in the valley of Ayyalon” [Joshua 10: 12], as I have explained in its place [no copy of this commentary is known — Translator]).
  a trustworthy Power, without injustice I.e., only He is intrinsically powerful. Even the mightiest human achievements are dependent on circumstances to which others have contributed. The sense is that <i>since</i> He is completely powerful, <i>therefore</i> it is not possible that He should do injustice. or The word Power is a nominative to which two separate descriptions [“trustworthy” and “without injustice”] are applied. 
  Scripture says righteous and upright is He on account of the upcoming phrase  To waste from Him, meaning that it is His righteousness to lay waste a perverse nation. He alone is upright, and it is the nature of uprightness to straighten that which is crooked. Thus the word from Him means, those who had been His, in former times. [Here the interpretation begins to employ word groupings that are at variance with the cantillation marks — Translator] 
  
  Verse 5
  
  not His sons I.e., those who say that they are not His sons. Compare, “sons that are not trustworthy” [: 20]. The meaning of the phrase is that they do not acknowledge Him as their Creator; or, if they acknowledge Him on their lips, they do not acknowledge Him in their heart, as evidenced by their not fearing God . The <i>lamed</i> in the word from Him is a preposition that takes a compound object. It also attaches to the word their defect, in the sense of “ <i>because of</i> their defect” — namely, that they are a generation crooked and perverse (the word perverse means to be confirmed and ongoing in one’s crookedness. Compare, “all of God’s twisted ways” [Genesis 30: 8]). Some say that the phrase to waste from him is to be understood as “to waste from <i>them</i> ” — i.e., they wasted <i>themselves.</i> Do not question the use of the singular, because such is the nature of the Hebrew language. Do we not also have the verse, “Remember [<i>singular</i>] ancient days; study [<i>plural</i>] the years of each generation” [: 7]? In my opinion, however, the correct interpretation is as follows: The object of the waste is God — in other words, they have perverted the ways of God which are innate, as well as the decrees which He has commanded — as if the verse had read, “A crooked generation, who are not His sons, has disregarded Him, this being their defect”. This interpretation is confirmed by the subsequent verse, Shall you render this to God . As for the letter <i>heh</i> which begins the verse, I have already explained its unusual size and vocalization in <i>Sefer Moznayyim.</i>
  
  Verse 6
  
   vile in its actions.
  unwise in its heart. Thus they are entirely defective: in thought, and in deed. 
  Scripture uses the word your Father on account of their having said that they are not His sons.
  your Owner as in, “God produced me” [Proverbs 8: 22].
  He constituted you I.e., he designed you.
  and established you I.e., made you capable of fulfilling the design.
  
  Verse 7
  
   days [Hebrew: <i>yemot</i>] Both this form and <i>yemey</i> [e.g.. Genesis 3: 14] are valid forms of this word, just as years [Hebrew: <i>shenot</i>] and <i>sheney</i> [e.g., Genesis 23: 1] are both valid forms of the word.
  ancient [literally: eternity] here denotes the past.
  ask your father Having just a moment ago said remember, Scripture now continues: But if you have <i>forgot</i> what your fathers related to you, then ask them.
  he will tell you Scripture employs a pronomial suffix, even though the verb normally takes an indirect object, requiring a preposition. Compare the pronomial suffixes in, “You have given <i>to</i> me a desert land” [Joshua 15: 19], and “my children have gone out <i>from</i> me” [Jeremiah 10: 20].
  your elders The idea is repeated, in the manner of an admonition.
  
  Verse 8
  
  The traditional commentators have explained the passage beginning When the Most High allotted inheritances to the peoples as referring to the Generation of the Dispersion [<i>see Sifrey</i> on this verse]. It was during that time that the land became scattered, and it was then that God decreed that the land of the Seven Nations would be Israel’s (and that it would be sufficient to their population — hence, to the number of the children of Israel). 
  Some people have asserted that set [Hebrew: <i>yaṣṣev</i>] is a verbal noun, like “Lo, I cannot speak [Hebrew: <i>dabber</i>]” [Jeremiah 1: 6]. Others have suggested that it is a verb in the future tense taking the place of one in the past tense, as in “they made a calf in Ḥorev” [Psalms 106: 19]. In my opinion, however, “ask your father” [: 7] and “your elders” [: 7] are references to the learned, and the meaning of the current passage is similar to that in “God has allotted them” [4: 19] — namely, that to every component of the terrestrial world there is a corresponding component in the supernal world. ...
  Thus, according to the number of the children of Israel must be understood along the lines of the statement made by our Sages, of Blessed Memory, that the image of Father Jacob is engraved on the Throne of Glory [<i>Midrash Tanḥuma</i> on Numbers 3: 40] — this is a great secret teaching of the Torah. The evidence for this interpretation is the phrase God ’ s share is His people; and it is the greatest of all possible privileges, one which “He has done so for no other nation” [Psalms 147: 20]. This is why Scripture asked “shall you render this to God , O vile and unwise people?” [: 6] — that is, a people that has fallen from eminence through its own wrongdoing. This is the meaning of “your Father, your Owner” [: 6] — i.e., He has acquired you for His glory. He then tutored you, as Scripture will illustrate, in the manner of a father with his son.
  
  Verse 9
  
  parcel [<i>literally:</i> cord] meaning, “lot” (as in “the bounds” [Psalms 16: 6]), because land parcels are measured out with cords [<i>cf.</i> Amos 7: 17].
  
  Verse 10
  
   He found him in a wilderness land Now begins the elaboration of “your Father, your Owner” [: 6]. He found him because it was in the wilderness that the Glory was first joined to them. Moreover, they were in an area which no man had explored (for so it is written [Jeremiah 2: 6]), and, 
  since it was a wilderness, it encompassed a waste-land. 
  howling a place where there is a howling of animals, like jackals and owls, whose sound terrifies anyone within earshot.
  He surrounded him a reference to the clouds.
  He gave him wisdom i.e., the Torah.
  He guarded him from enemies.
  the pupil of his eye I have already explained the word pupil.
  eye is an anthropomorphism. The meaning is that He protected them from every enemy and snare.
  
  Verse 11
  
   like an eagle stirring his nest a transitive verb, meaning to convey from place to place.
  The word his young denotes a bird’s little ones. Compare, “a turtle-dove, and a young [pigeon]” [Genesis 15: 9]. The word young is a general term, like “bird”, modifying whatever specific term is employed to denote the species of the nestlings.
  hovering ( <i>cf</i> . “was hovering” [Genesis 1: 2]) as the clouds did over Israel, in their travels.
  spreading his wings, taking him [<i>singular</i>] He takes up the fledglings one at a time onto his plumes (since they cannot fly on their own power, that being the analogy here ). 1 The specific mention of an <i>eagle’s</i> wings, however, is used in the same sense as it is in “I brought you to Me” , referring to the <i>swiftness</i> of their arrival at Mount Sinai, having departed “triumphantly” [Exodus 14: 8]. Compare “who are these that fly as a cloud” [Isaiah 60: 8].
  
  Verse 12
  
   alone led him 1) God alone (as in “at the word of God they encamped and … marched” [Numbers 9: 23]) — meaning, God used no emissary. 2) It is also plausible that the word alone refers to Israel, as in “Behold, it is a nation dwelling alone” [Numbers 23: 9].
  there was no other power with him I.e., there was no other power with <i>Israel.</i> This interpretation is evidenced by the subsequent verse “They aroused His jealousy with strangers” [: 16].
  
  Verse 13
  
   He conveyed him to the heights of the earth I.e., the land of Canaan, which is the center of the inhabited earth. The word he conveyed him is a rhetorical form.
  heights [Hebrew: <i>bametey</i>] (here written with an unvocalized <i>vav</i> ) From “you shall tread on their towers [Hebrew: <i>bamoteymo</i>]” [33: 29], <i>not</i> from “among the wicked … his tomb [Hebrew: <i>bemotav</i>]” [Isaiah 53: 9].
  the produce meaning, the fruits. Compare, “if riches increase” [Psalms 62: 11].
  of the field [Hebrew: <i>s̀adai</i>] an adjective, vocalized as in “wise” [Hebrew: <i>ḥakham</i>], with a <i>yod</i> in place of a <i>heh</i> (like the <i>vav</i> in “I was at ease” [Job 16: 12]), as evidenced by “let the field be joyful” [Psalms 96: 12], where the singular form of the verb is used.
  suckled him on honey from the stone This is a figure of speech, like “the mountains shall drop down sweet wine” [Joel 4: 18], meant to convey the abundance of honey, and of oil, which are exported from the land of Canaan (for so it is written [Ezekiel 27: 17]). 
  The <i>lamed</i> of flint is vocalized with a schwa, because the word is in the construct case — exactly the opposite of “a rock of flint” [8: 15]. Similarly, “knives of stone” [Joshua 5: 2] is the opposite of “the edge of his sword” [Psalms 89: 44].
  
  Verse 14
  
   The fat of cattle denotes the abundance of flesh the milk [Hebrew: <i>ḥɒlev</i>] of sheep Were it not for the traditional vocalization of the letters, this verse would be support for the suet controversy (which I mentioned in its place [<i>comment on</i> Leviticus 7: 23]); alternately, the suet [Hebrew: <i>ḥelev</i>] of lambs could mean the best and thickest fat, as in “the choicest [Hebrew: <i>ḥelev</i>] of the oil” [Numbers 18: 12].
  of the Bashan breed who were raised on the hills of Bashan.
  fat kidneys of wheat This is a bit of imagery, bringing to mind the deposits of fat that surround the kidneys. Also, a kernel of wheat resembles a kidney in shape.
  the blood of the grape denotes wine. Scripture thus tabulates an abundandace of: honey; oil; flesh; bread; wine, and all manner of fruits (there are also some who say that the abovementioned “honey” denotes date-honey) — completing the description of “the produce of the field” [: 13].
  wine a synonym for “wine”. Compare, “a vineyard of wine” [Isaiah 27: 2]. The <i>tav</i> in you drank denotes the second person masculine singular. It suggests a man speaking to his fellow, saying, “there is so much abundance, you will drink wine constantly”. There are those, however, who say that the <i>tav</i> denotes the third person feminine singular, and that grape acts as the feminine subject of the verb. This suggestion is vacuous, though, because it would require the <i>tav</i> to be vocalized with a <i>pattaḥ,</i> in the form of a causative <i>hif‘il</i> verb. A slightly more plausible reading is suggested by those who say that the feminine subject of the non-causative verb is the implied word “congregation”, since the congregation of Israel is sometimes masculine and sometimes feminine [e.g., I Samuel 17: 21].
  
  Verse 15
  
   Yeshurun grew fat i.e., Israel. Most likely the name is derived from the word “upright” [Hebrew: <i>yashar</i>], and the meaning of the verse is that he who had once been upright has become fat. Another opinion is that the name is related to “I gaze at it” [Hebrew: <i>ashurennu</i>] [Numbers 24: 17]; but the former explanation, in my opinion, is the more just of the two, as evidenced by the verb’s being in the singular [since the latter explanation implies that the reason for the <i>yod</i> in <i>Yeshurun</i> is to indicate the third person masculine plural — Translator].
  and kicked from “why do you kick” [I Samuel 2: 29], where the meaning of the word can be understood from context.
  You grew fat and did not take it to heart.
  you thickened as in “my little finger will be thicker” [I Kings 12: 10].
  you became covered [Hebrew: <i>kas̀ita</i>] Some say that the word is related to “he has covered [Hebrew: <i>khissah</i>] his face with his fat” [Job 15: 27], since the verb also appears in the <i>qal</i> form [e.g., Proverbs 12: 23]. Others say that it is from “I wandered like a lamb [Hebrew: <i>kes̀eh</i>] gone astray” [Psalms 119: 176] — except that there is no verbal form that uses an auxiliary <i>kaf.</i> The correct interpretation, in my opinion, is that this word has no cognate, and that its meaning is similar to “you kicked”.
  He abandoned the precepts of his God.
  debased in thought, and in word. Scripture says the Rock of his salvation, in all likelihood, to indicate that he desecrated the Name of the One Who, for that reason, did <i>not</i> confer upon him salvation. One can also apply the interpration of “The Rock Whose acts are perfect” [<i>comment on</i> 32: 4] to the current passage.
  
  Verse 16
  
   They aroused His jealousy had they acted on their intentions. Compare, “and now nothing will be withheld from them” [Genesis 11: 6].
  strangers strange gods.
  abominations i.e., idols.
  
  Verse 17
  
   to demons See my commentary on “to the satyrs after which they stray” [<i>comment on</i> Leviticus 17 7]. Similarly, Rabbi Yiṣḥaq ben Sha ul — may his soul dwell in Paradise — relates the word trembled before them [Hebrew: <i>s̀earum</i>] to the word “to the satyrs” [Hebrew: <i>las̀s̀eirim</i>] [Leviticus 17: 7]. He also claims that the <i>lamed</i> (“to”) in the word to demons takes a delayed object in addition to its immediate object, rendering the verse “to demons, and <i>to</i> a non-power…”. In my opinion, however, none of this is necessary. The verse reads, “to demons, <i>who have</i> no power…”. They are called “demons” on account of the terror felt toward them, causing minds to become demented.
  gods whom they did not know How can they think that they are gods? They know it neither from their personal experience (thus, they did not know), nor from tradition (thus, before whom your fathers did not tremble). 
  new ones that arose of late from recent, not from ancient, times — even your fathers did not know them.
  trembled before them From “shall come against him like a storm” [Daniel 11: 40], and also “it made the hair of my flesh bristle up” [Job 4: 15] — meaning, they did not fear them (although there is a pronomial suffix, the preposition <i>before</i> is implied; <i>cf.</i> “my children have gone out <i>from</i> me” [Jeremiah 10: 20], and “you are stronger <i>than</i> I, and have prevailed” [Jeremiah 20: 7]). The word is related to “tempest” [Hebrew: <i>searah</i>] [Ezekiel 1: 4] even though the latter word is spelled with a <i>samekh.</i>
  
  Verse 18
  
   You have rejected the Rock Who bore you The prophet speaks in wonderment: How could you have rejected the One Who bore you? The verse “look to the Rock from which you are hewn” [Isaiah 51: 1] provides an additional interpretation of the Rock Who bore you — that you are, as it were, made <i>from</i> Him, since everything exists only by strength of God (compare, “that spreads abroad the earth by myself” [Isaiah 44: 24]). The wonderment is against those errant of belief who have forgot this verse, as well as “this day have I begotten you” [Psalms 2: 7].
  You have neglected from “you shall not be forgotten” [Isaiah 44: 21]. Here the letter following the <i>tav</i> is missing, with a <i>dagesh</i> taking the place of an absorbed <i>nun</i> , and also with a <i>yod</i> in place of a <i>heh</i> (as in “do not blot out” [Jeremiah 18: 23] — both these words are accented on the penultimate, to distinguish the second person masculine singular future from the second person feminine singular future of an unaspirated <i>lamed-heh</i> verb) — although in my opinion the <i>yod</i> is simply extraneous, as the verb could have been conjugated as in “do not fail the words of my mouth” [Proverbs 4: 5].
  Who established you expresses the same idea as Who bore you. Both refer to a God who is mighty and firm, like a rock. The word Who is established you probably derives from the triliteral root ḥ-y-l. Compare, “a pregnant woman, about to give birth” [Isaiah 26: 17].  detested probably a transitive verb, as it is in the verse “and one detests the almond tree” [Ecclesiastes 12: 5], although it could also be an intransitive verb.
  
  Verse 19
  
  His sons and daughters The women as well as the men offered incense to idols.
  
  Verse 20
  
   He said to Himself, or to the angels.
  I will hide Scripture employs an anthropomorphism (as in “I will hide My eyes” [Isaiah 1: 15]), to mean, When they beseech Me, they will find no succor.
  I shall see what will be their end Some have understood this passage to mean “I will hide My face, <i>because</i> I see what they will do in the end”, but in my opinion the verse means just what it seems to mean: “I will hide My face, until I see what they do when their troubles overtake them”. 
  The antecedent of for they are a contrary generation is I will hide My face.
  contrary They have reversed themselves: they, who had been My children — for it is I Who bore them — have gone to worship other gods. There is thus no trustworthy among them (this word could be a noun , or it could be an adjective, meaning that there is no man among them who deserves trust).
  
  Verse 21
  
   They have aroused My jealousy For euphonic reasons, the second letter of the triliteral root lacks a <i>dagesh.</i> 
  with a non-power i.e., something that lacks the ability to save.
  with their vanities and not with any true thing.
  I will arouse jealousy against a verb in the <i>hif‘il</i> form, taking both a direct and an indirect object.
  with a non-people that is, not <i>My</i> people. This is the elaboration of how <i>I will enrage them</i> : namely, that this nation will inflict its various troubles only on them, and <i>more</i> on them than on any other victim. a barbarous nation The imbecile and the barbarian lack knowledge, and thus kill without mercy.
  
  Verse 22
  
   ignites “Jealousy”, or “that which they do” is the implied subject of this verb, which we find used only transitively (e.g., “for you have kindled fire in My nostrils” [Jeremiah 17: 4]). But it is also plausible that here the word means <i>is ignited</i> (as in “all these joined” [Genesis 14: 3] — meaning, <i>were joined</i> ). In any case, the image denotes anger.
  burning to the lowest depths Along the lines of “brimstone, and salt with burning fire on all its grounds” [29: 22].
  devoured the land i.e., the land of Israel.
  set fire from “flaming sword” [Genesis 3: 24].
  mountains i.e., the mountains of Israel.
  
  Verse 23
  
   I will pile up There are some who say that this word means “accumulate”, but actually it is more like the word I will exhaust, from “would you even destroy?” [Genesis 18: 23], even though there the root appears in a different conjugation. The meaning is that not a single evil will remain that shall not befall them. The misfortunes are compared to arrows, which come upon one suddenly, and from which one cannot protect oneself.
  
  Verse 24
  
   swollen of hunger consumed by hunger, from “to heat the furnace” [Daniel 3: 19].
  bread for the vultures food for birds, as in “ethereal beings fly upward” [Job 5: 7]. My understanding of this passage is that it recounts the four bearers of evil judgment, namely: 1) swollen of hunger i.e., famine 2) bread for the vultures, lethal plagues i.e., pestilence 3) I shall send against them the teeth of beasts i.e., wild animals, and 4) the sword (as in “without, the sword shall bereave” [:25]) The word vultures is related to “her coals are coals of fire” [Song of Songs 8: 6], in the sense that the air became hot Lethal means “destructive”. See also, “nor of the destruction that wastes at noonday” [Psalms 91: 6], where it is used in the sense of “pestilence”.
  plagues Illness that is borne on the air, as in “the blackness of the day” [Job 3: 5]. Bread for vultures means “food”, as in many similar instances [<i>comment on, e.g.,</i> Exodus 16: 4].
  with the venom of the crawlers of dust to be bitten thereby. The word venom is only used in an expression of biting. crawlers of dust refers to poisonous serpents. The word crawl also means “to cower” — for all who see them, cower in fear before them (compare “ Emim” [<i>comment on</i> Genesis 14: 5]) — since participles frequently act as nouns. Similar usage can be found in the speech of Elihu the son of Barakhel [Job 32: 6].
  
  Verse 25
  
  The phrase both the youth is the delayed object of the sword shall bereave.
  I have already explained the usage of the Hebrew word both [<i>comment on</i> Exodus 4: 10]. The intent is to include everyone: “young men and maidens, the elderly with the young” [Psalms 148: 12].
  
  Verse 26
  
  There are those who say [<i>cf. Sifrey</i> on this verse] that I would annihilate them [Hebrew: <i>af</i> <i>eyhem</i>] is three words spoken together, but the truth is that it is a word which lacks a cognate, and which means “to destroy”, since the following parallel construction says I would obliterate their memory from mankind. And if things were in accordance with the opinion of those grammarians [<i>cf.</i> Septuagint on this verse: ει̉πα Διασπερω αυ̉τούς — Translator] who translate “I shall scatter them to every comer [Hebrew: <i>pe</i> <i>ah</i>]”, the parallelism would not adhere to the word’s meaning. Those who take the word to mean, “I shall destroy them in my anger [Hebrew: <i>appi</i>]” rendering the word correctly in the sense of “to extirpate”, and conjugating the verb like the word “I would obliterate them” — it is true that they get the parallelism right, and they would be correct, were it not for the second <i>’alef</i> in <i>af</i> <i>eyhem</i> , which according to their theory ought to be a <i>nun</i> : <i>anpihem</i> , meaning, I shall be angry at them. Thus my original explanation is the correct one.
  I said an anthroporphism, i.e., “I said to Myself”.
  
  Verse 27
  
   My concern I was fearful, as in “Moab was terrified” [Numbers 22: 3]. Scriptures employs an anthropomorphism, so as to be better understood by the reader. Although the Aramaic translator relates the word to “gathers at harvest-time” [Proverbs 6: 8], the truth is that the word is derived from “attack” [<i>cf.</i> Psalms 39: 11].
  deny The opposite of “recognize, acknowledge” (as in “he acted as a stranger toward them” [Genesis 42: 7]).
  has wrought all this against the tribes of Israel.
  
  Verse 28
  
   For they are a nation lacking counsel The enemies of Israel are the referred-to nation. The word lacking, a participle in the construct case (hence the <i>pattaḥ</i> under the <i>vet</i> ), here serves as an adjective. It is well known that lacking is an intransitive verb; the word counsel simply explains that which they are lacking. Compare “withered of her leaves” [Isaiah 1: 30]. See also “lost from the way” [Psalms 2: 12], where the construct case is predicated on the word “way”. Accordingly, the translator who rendered “they have lost counsel”, translated wisely.
  
  Verse 29
  
   were they wise Either If they were wise, they would realize that God has wrought all this against Israel on account of their sins or They would have understood what the end result would be — what God would do on account of their sins.
  
  Verse 30
  
   How can one pursue The sense of the passage is, If Israel were wise, they would realize: how can one of their enemies pursue a thousand Israelites, were it not because their Rock has abandoned them? Another interpretation is, How can Israel, which formerly pursued one against a thousand, now be defeated? 
  their Rock had renounced [literally: sold] them Here used in the sense of “given them away”. Compare, “God will give Sis e ra up” [Judges 4: 9]. The choice of words suggests giving them away “in exchange for” their evil deeds — which is, in a sense, a kind of “selling”.
  given them up This word is to be understood either in the sense of “He shuts the door on a man” [Job 12: 14], or, perhaps, in the sense of “our part is to give him over” [I Samuel 23: 20].
  
  Verse 31
  
   For their rock is not like our Rock These are the words of Moshe, elaborating on the above “they are a nation lacking counsel” [: 28]: Our Rock has renounced us — not that they have a god like ours, nor that they are better warriors than we. Accordingly Moshe proceeds to state, “nor are our enemies judges” (the word not continues to modify the remainder of the verse, as in “I have not learned knowledge, [nor] understood holiness” [Proverbs 30: 3]. However, there is another opinion that the latter clause is meant in the affirmative sense — our enemies <i>are</i> just (i.e., they acknowledge the truth, that our Rock has renounced us). Under this interpretation, the passage  from the vineyard of Sodom does not refer to our enemies.
  and from the fields is a parallelistic construction, as is bitter clusters.
  
  Verse 32
  
  
  
  Verse 33
  
  Although hemlock is here spelled with an ’ <i>alef</i> , it is cognate with the same word spelled with a <i>vav</i> [: 32].
  vipers as in “on a viper’s pit” [Isaiah 11: 8].
  cruel implacable. The ’ <i>alef</i> is extraneous, like the ’ <i>alef</i> in “finger” and in “arm” [<i>cf.</i> Jeremiah 32: 21 ; Job 31: 22].
  
  Verse 34
  
   Is it not secreted with Me These are the words of God . Some say that the implied antecedent is the evil decrees; but it seems more plausible to me that the antecedent is the “wine that is the hemlock of vipers” — it is reserved for them, to drink it. The word secreted is understood from context, because there are no words related to it.
  sealed within My vaults so that no one may touch it; but it is reserved for them, to exact vengeance from them.
  
  Verse 35
  
  Vengeance is Mine, and recompense This last word is a noun. Compare, “in not the incense …” [Jeremiah 44: 21]. The meaning is: I shall have vengeance, and I shall have recompense, to pay them back for their deeds.
  at the moment their feet shall waver meaning, when they fall, and are unable to get up.
  the moment <i>cf.</i> “even the wicked for the day of evil” [Proverbs 16: 4]. There is a profound mystery [i.e., Divine foreknowledge of human choices — Translator] concealed here.
  near Do not think that the vengeance will be against their descendants.
  they shall feel [<i>singular</i>] their [<i>plural</i>] destiny Each individual shall sense his own future , as in “branches [<i>plural</i>] that run [<i>singular</i>] over the wall” [Genesis 49: 22]. The verb feel stems from a biliteral root.
  destiny The evils that are destined to befall them.
  
  Verse 36
  
  God will execute justice for His people He will take His people’s judgment away from them. Compare, “Judge me, God, champion my cause” [Psalms 43: 1]. I have already explained the word He will repent [<i>comment on</i> Genesis 6: 6].
  powerlessness [literally: exhausted arm] that is, the powerless of Israel.
  arm here denotes “power”. The <i>tav</i> in exhausted [Hebrew: <i>azlat</i>] appears in place of a <i>heh</i> ; both letters are used in Hebrew to indicate present tense feminine singular. Compare, “it reverts [Hebrew: <i>shavat</i>] to the prince” [Ezekiel 46: 17].
  nothing either gathered or ungathered When there are large numbers of captives, they normally take some, and leave the rest; but now, nearly all are gone.
  
  Verse 37
  
   he will say i.e., the enemy will say.
  the Rock in Whom they trused already explained [<i>comment on</i> : 4].
  
  Verse 38
  
   ate These are the words of Israel’s enemies, who believed that the burnt-offerings are the food of the gods. Note their use of the plural form of the verb. That is why Scripture replies, “I, I” [: 39]: I alone — One — and no other God with Me.
  wine-offering [Hebrew: <i>nasikh</i>] as in “wine-offering” [Hebrew: <i>nesekh</i>] [Leviticus 23: 13]. The same root has given rise to two different nouns. There are some who interpret the phrase to mean, “the wine of their king”, after “princes [Hebrew: <i>nsikhey</i>] of Midian” [“princes of Siḥon” [Joshua 13: 21] must be meant — Translator], the etymology being that the king was the one who offered the sacrificial wine. But the former interpretation strikes me as more likely.
  and help you The suffices indicate a second person masculine plural direct object, masculine plural subject (as in “we bless you” [Psalms 118: 26]). But if you assert that He is singular — then let Him come and provide you with refuge against the coming calamities.
  
  Verse 39
  
   I, I Either a mere stylistic repetition, as in “I, I” [Isaiah 51: 12], or, more correctly, “I am I”, meaning, I am the same One — I have not changed. There is no other actor working with Him — I am the One Who has brought death to Israel, and I am also the One Who shall bring life to them. And just as <i>they</i> did not escape from Me, so, too, there will be none to save <i>you</i> from My hand — i.e., you, too, are in My hands, until I shall have done you justice. Many say [Pesaḥim 68a] that this is the verse from which we learn the doctrine of the resurrection of the dead, since the verse <i>first</i> says I slay, and <i>then</i> says I bring life (as in “God kills and gives life” [I Samuel 2: 6], as evidenced by the subsequent statement that God “lowers to the grave, and raises up” [I Samuel 2: 6]). Others [<i>Breshit Rabba</i> on Genesis 9: 5] have said that the doctrine is derived from the verse “Surely your blood of your souls” [Genesis 9: 5] [because the prohibition of suicide that is derived from the verse would be meaningless without an afterlife — Translator], or from “It will be our privilege” [6: 25] or [Qiddushin 40a] from “For He is your life” — in this world — “and your longevity” — in the World to Come [30: 20], or [Qiddushin 39b] from “that it may be well with you” [5: 16] [see also Sanhedrin 90b — Translator]. Hai Gaon, of blessed memory, has said that Scripture did not need to explain the doctrine of the World to Come, because it has been transmitted to us through tradition. My opinion is that the Torah was given to everyone, not to the lone individual, and that not one man in a thousand can comprehend the doctrine of the World to Come, on account of its profundity. To understand the reward of the World to Come requires an understanding of the nature of the soul. It comes about in return for one’s “service of the heart”, the service of which is to contemplate the works of God , for they are the ladder by means of which one ascends to the level of knowledge of God , the ultimate goal. Moreover, the Torah has provided, for the discerning, the illustration of the “Tree of Life” [<i>cf. comment on</i> Genesis 3: 24], through which the Cherubim [Genesis 3: 24] receive the power of immortality. Whoever eats of the Tree of Life will live forever, like the ministering angels [<i>cf.</i> Genesis 3: 22]. Similarly, in the forty-ninth Psalm, there is the mysterious passage, “But God will redeem my soul from the power of the grave, for He will take me” [Psalms 49: 16], and also, “afterward, You will take me into honor” [Psalms 73: 24]. Both passages employ the verb “to take”, just as is used to describe Ḥanokh [Genesis 5: 24] and Elijah [II Kings 2: 10]. The discerning will understand how the Psalmist can say “their soul’s redemption is too costly” [Psalms 49: 9] and then say later “He will redeem my soul” [Psalms 49: 16].
  
  Verse 40
  
   For I raise My Hand to heaven An oath is taken over something lasting. raise Compare, “He raised his right hand and his left hand to heaven” [Daniel 12: 7]. The word is an anthropomorphism, to aid the reader’s understanding.
  As I live Just as I live, so shall I surely do this.
  
  Verse 41
  
   I have sharpened An <i>‘ayin-‘ayin</i> verb (like “I ingratiate myself to the children of my belly” [Job 19: 17]), from “a sharp arrow” [Proverbs 25: 18].
  My Hand shall grasp hold of justice The sword is the warrior’s instrument of justice.
  I shall return vengeance meaning, Just as they have done to Israel, so shall I pay them back.
  
  Verse 42
  
   from the blood of the slain is a displaced specification of the phrase I shall make drunk … .
  The word captives refers to those who were wounded.
  from the head is a displaced specification of the phrase shall consume flesh. It denotes the cutting off of a head.
  punishments as in “when vengeance was taken” [Judges 5: 2]. In Rabbinic Hebrew this root can be seen in the <i>nif‘al</i> form.
  
  Verse 43
  
   O Nations, glorify His people! They will glorify them, after God has exacted vengeance for their blood. Some people derive the word from “a cry went over” [I Kings 22: 36], understanding the word in the sense of “a proclamation” — i.e., in all the places where they [Israel’s enemies — Translator] may be, they will announce proclamations over them.
  and atone for His land, His people Some say that this passage is missing a <i>vav</i> , and should be understood as if it read, “atone for His land, <i>and</i> for His people”. There is also a homiletical explanation [Palestinian Talmud Kil’ayyim 9: 4 (32d)] that the land atones for His people. Although this idea is correct, it does not fit into the context of the verse, and, moreover, “land” is a feminine noun (as definitively evidenced by the terminal <i>heh</i> , even though here a <i>tav</i> takes its place), whereas the verse does not employ “atone” in its feminine form. The correct explanation, in my opinion, is that the nation will atone for the land, reversing the order of the subject and the object of the verb, as we find in “water wears away stones” [Job 14: 19]. There are other cases where “atonement” appears without the preposition “for” (e.g., “you shall purify it and make atonement [for] it” [Ezekiel 43: 20]). The sense of the verse is that Israel shall exact vengeance against the nations, and thereby atone for the land of Israel, on account of the blood that had been spilled there (as in, “the land will not receive atonement” [Numbers 36: 33]). <i>This</i> fits in with the context of the verse. Another explanation is that “atone” is used here in the sense of “purify”, as in “make atonement [for] it” [Ezekiel 43: 20]; similarly Ezekiel says, concerning the final war, “they will cleanse the land” [Ezekiel 39: 16], referring to Israel.
  
  Verse 44
  
   Moshe came To indicate that after Moshe went to every tribe and charged them [<i>comment on</i> 31: 1], he then came to the Tent of Assembly, where all the children of Israel gathered before him, and where he then recited the song.
  he and Hoshea the son of Nun Compare, “Moshe, and the children of Israel, then sang” [Exodus 15: 1] [<i>comment on</i> Exodus 15: 1]. This was also done to exalt the stature of Yehoshua in the eyes of the nation. Scripture calls him Hoshea because that was the name by which all Israel knew him, for who, other than the chieftans of the people, knew that Moshe had changed his name to Yehoshua? There is also the well-known homiletical explanation [that he remained as pious as when he had been a commoner — Translator] [<i>Sifrey</i> on this verse].
  
  Verse 45
  
  
  
  Verse 46
  
  
  
  Verse 47
  
   it is your life as in “fear of God extends one’s days [Proverbs 10: 27]. Also, that you will live in a goodly land, and not in exile.
  
  Verse 48
  
   On that selfsame day The day on which he recited the song.
  
  Verse 49
  
  
  
  Verse 50
  
   and die i.e., to prepare oneself to die (for he was to bury himself, as I shall explain [<i>comment on</i> 34: 6]). I have already alluded [<i>comment on</i> Genesis 25: 8 } to what one of the sages of our generation has said concerning the word and was gathered.
  
  Verse 51
  
   in that you failed to sanctify as explained earlier [<i>comment on</i> Numbers 20: 8].
  
  Verse 52
  
  
  
  
  
  
  
  Verse 1
  
   This is the blessing Like the blessing of Yaaqov [Genesis 49: 28].
  the man of God to indicate that he gave them the blessing through prophecy.
  before he died i.e., close to his death (here meaning: on the day of his death).
  
  Verse 2
  
   came on Sinai Sa‘adya Gaon, of blessed memory, said that Sinai and Seir and Paran are all close to one another, and that this verse refers to the Revelation at Sinai. Although the verse mentions Sinai with a <i>mem</i> , it is here used in the sense of “ <i>upon</i> Sinai”, the same being the case with the word Seir.
  from the holy myriads This denotes the angels. The subject of the clause is the Divine Presence, which had descended.
  a fiery law i.e., the Torah, which had been given among fire and lightning. Sa‘adya Gaon said further that God came on Sinai is an invocation, as if to say: “O, You Who descended upon Sinai, and bequeathed the Torah, may Reuven live <i>etc.</i> ”. But this is all farfetched, because in that case it would have to employ the second person masculine singular imperative, “grant life” and “do not kill”. Those who lack belief have said that Seir denotes the religion of Edom, while Paran denotes the religion of Ishmael. But these people are befuddled. Did they not see that he set out to bless Israel alone? — as it is written, “which Moshe, the man of God, bestowed upon the Children of Israel” [: 1], and then continues with shone to them from Seir . The correct interpretation, in my opinion, is that this section is a general benediction, covering all Israel, followed by the specific blessings for each individual tribe, after which he once again includes them all (in the passage, “Jeshurun, there is none like God” [: 26]). We find elsewhere that Deborah said, “God , when you came forth from Seir, when you marched out of the field of Edom” [Judges 5: 4], where clearly “the field of Edom” does not denote a mountain, although Sa‘adya Gaon claims that our verse describes three mountains that adjoin one another, or that face one another. Also, from the book of Psalms: “God, when You went forth before Your nation, when You marched through the wilderness” [Psalms 68: 8], following which we have “the earth shook” [Psalms 68: 9]; and the abovementioned “march of the Divine Presence through the wilderness” did not occur on the day of the giving of the Torah, for they entered the desert upon leaving the wilderness of Paran. Moreover, Habakkuk said, “God came from <i>Teyman</i> ” [Habakkuk 3: 3] (the latter being one of the descendants of Edom — <i>see</i> “Teyman, Omer, …” [Genesis 36: 11]) meaning the same as “from the field of Edom” [Judges 5: 4]. These verses all speak about wars, as evidenced by “let God arise, let His enemies be scattered” [Psalms 68: 2]. Scripture likens God ’s rescuing of His servants to help “descending” from God , and to the earth trembling, and to mountains melting, and to the heavens clamoring. Further evidence can be found in the song of David: “the earth shook and trembled” [Psalms 18: 8]. I have explained “Sinai itself” [Psalms 68: 9] in its place [<i>comment on</i> Psalms 68: 9], but I shall repeat myself here: “God came” — denotes the entry of the Glory among Israel Sinai was the beginning of that entry. shone from Seir — during all the years that Israel was in the wilderness, God did not display His might among the nations, until Israel came to the field of Edom. From the verse “their Mount Seir, as far as El-Paran” [Genesis 14: 6] we see that Seir was near Paran. Clearly, then, the meaning of our verse is: from the place of Seir (i.e., from the time that Israel arrived at Seir), at that point the Glory shone upon Israel. appeared from Mount Paran — this is a parallelism, repeating the idea that here was the point at which He displayed His splendor.
  and came from the holy myriads In my opinion, this phrase is governed by at His right. In other words: A fire came from holy myriads, from the right hand of God , to surround Israel (like the fiery horses and fiery chariot surrounding Elisha [II Kings 6: 17]), and the word law means that it is constant, permanent.
  
  Verse 3
  
   however loving cognate to the Aramaic word which translates “you shall be My chosen treasure” [Exodus 19: 5].peoples denotes Israel. Compare, “After you, Benjamin with your peoples” [Judges 5: 14], “They shall call nations to the mountain” [: 19].
  All His holy ones the children of Levi.
  are in Your hand for they surround the Ark. The word in Your hand means, You watch over them.
  they follow at Your feet they walk along Your path.
  carrying forth at Your words for they shall teach the Torah (referring to those who transmit the Oral Law).
  carrying forth [<i>singular</i>] each single individual (even though the word they is plural).
  Your words means that they shall carry all that You have spoken. It is they who carry the Torah, and it is also they who carry, literally, the Ark.
  carrying as in, “you shall not raise up groundless reports” [Exodus 23: 1].
  follow There is no other word related to this word. There are some who say that it comes from “from within”, as if to say, “they go forth from within Your feet”. Others say that the <i>tav</i> appears in place of a <i>heh</i> (like the <i>tav</i> in “I taught Efrayim to walk” [Hosea 11: 3]), as if to say, Even though they be “beaten” on Your account, they shall not abandon Your words. But this is far-fetched. The correct interpretation of the word is similar to “they are drawn”, meaning, they will go to the place where the Ark is situated, which is “God ’s footstool” [<i>cf.</i> Psalms 99: 5]. This blessing, then, is that God will be a wall of flame surrounding Israel, and that His beloved, along with the Levites, will forever teach the Torah.
  
  Verse 4
  
   The Torah that Moshe commanded us This verse — describing how we received from Moshe the heritage that we possess — shall be handed over and recited from generation to generation [Sukka 42a]. The <i>lamed</i> in the word for us is a preposition with a compound object, applying also to the congregation of Jacob. The word inheritance is similarly duplicated in meaning (as in “and the prophecy, [being the prophecy] of ‘Oded the prophet” [II Chronicles 15: 8]), as if the verse read, “The Torah that Moshe commanded for us as an inheritance, is an inheritance for the congregation of Jacob”.
  
  Verse 5
  
   king This denotes Moshe, from whose mouth the heads of the nation heard the Torah elucidated [the <i>halakha</i> [Rosh HaShana 32b] is that this verse may be used in the liturgy to refer to God’s majesty — Translator]. The intent of the verse is that Moshe was like a king, who gathered before him the chiefs of the tribes. This explanation is substantiated by the verses which state that the Torah was given to the <i>kohanim</i> [31: 9] (who — in my opinion — are meant by “all His holy ones are in Your hand” [: 3]), and then to all the elders of Israel [31: 9] (they being meant by when the chiefs of the people assembled ). In fact, in the above-cited passage, Scripture states, “Assemble to me all the elders of your tribes” [31: 28]. However, Rabbi Y e hudah HaLevy, of blessed memory, said that the king was allegorical of the Torah. He also gave a similar explanation to “There was no king in Israel” [Judges 18: 1].
  
  Verse 6
  
   May Reuven live He begins with the eldest, as is customary. He does not mention Shimon, either because of the incident of Baal Peor [Numbers 25: 3], in which the worshipers were Shimonites, as evidenced by their decline in numbers [Numbers 26: 14] [<i>cf.</i> Numbers 1: 23], as well as by the fact that it was their chieftain who was killed [Numbers 25: 14]. or He follows Yaaqov’s example, who did not bless Shimon or Levi. Out of respect for Aaron, his tribe was excepted, borne up on the coattails of Aaron; but Shimon lacked a great man of equivalent stature. If one should object, and ask, Why, then, did Moshe bless Reuven? — the answer is that Yaaqov <i>did</i> bless Reuven, the blessing being “you shall not stand out” [Genesis 49: 4], i.e., that he should be as one of his brethren. After Reuven, he mentions Y e hudah, who was the standard-bearer, and the first to go into battle. Then Levi, and then Benjamin, on account of the Levites’ dwelling in Jerusalem, which lay between the territory of Y e hudah and the territory of Benjamin, as it is written [<i>cf.</i> Joshua 18: 28 , Judges 1: 8]. Then the tribe of Joseph, in order not to postpone them, having already given precedence to his younger brother. Then Zevulun, on account of his going into war [Judges 5: 18], and then Yissakhar. After completing the children of the major wives, he begins with Gad, who encamped under the standard of two children of the major wives, and then Dan, since he was a standard-bearer, and then Naftali, because he was greater than Asher. 
  The phrase May Reuven live is a supplication. and not die for it is possible that the tribe could survive a finite number of years, like a man, and then die.
  and his men be numbered i.e., and his men <i>not</i> be numbered, as in “I have not learned knowledge, [nor] understood holiness” [Proverbs 30: 3] (see also the particle “as” in “as Almighty God” [Exodus 6: 3] [<i>comment on</i> Exodus 6: 3]), as I have explained in numerous places — for it is possible for the tribe to survive indefinitely, and still remain few in number. Anything that can be numbered is scanty (compare, “my men are numbered” [Genesis 34: 30]).
  
  Verse 7
  
   This for Yehudah The same was said for Y e hudah — that he should live, and not die. Then he proceeded to add Hear, O God , the voice of Yehudah (when embarking in battle — since Y e hudah marched at the head of the army) 
  and bring him to his people (this either refers to the headquarters at Gilgal [Joshua 10: 43], or it is a prayer for those who go off to do battle in enemy territory).
  his hands shall satisfy [Hebrew: <i>rav</i>] him i.e., his own hands shall suffice him: He shall not be in need of help from anyone, save that of God alone. But there are some who derive the word from “strife” [Hebrew: <i>merivah</i>], meaning that his hands will strive for him. Others relate the word to “He shot out [Hebrew: <i>rav</i>] lightnings” [Psalms 18: 15], along the lines of “shot at him [Hebrew: <i>robbu</i>]” [Genesis 49: 23].
  
  Verse 8
  
   Of Levi [literally: to Levi] he said He said to God , <i>concerning</i> Levi. Compare, “Say concerning me, ‘He is my brother’” [Genesis 20: 13].
  for Your pious one the man who is pious for You.
  whom You tested at Massah this last word here has the sense of a common noun, meaning “a test”. The verse thus is rendered as follows: He is a pious one, in whom there has been found no fault, except for the matter of Merivah, over which he has already been punished. This also strengthens my explanation concerning the matter of the golden calf, that he made it for the glory of God [<i>comment on</i> Exodus 31: 18].
  Your <i>Tumim</i> and Your <i>Urim</i> will forever be his, and his descendants’.
  
  Verse 9
  
   Who says … [<i>singular</i>] “The tribe” is the subject of the verb. The reference is to, e.g., Samuel, who came to train in the House of God as soon as he was weaned [I Samuel 1: 22].
  nor know his children The reference here is to someone who fathers children dedicated to the service of God [<i>cf.</i> I Samuel 1: 19].
  for they kept Your word This is to be understood the same way as “they kept His testimonies, and the decree that He gave them” [Psalms 99: 7] [<i>comment on</i> Psalms 99: 7]: they preserved it, till they were to teach it over to Israel. However, there are some who say [Yoma 66b] that this verse refers to the “whoever is for God , join me” episode [Exodus 32: 26].
  
  Verse 10
  
   they shall place incense i.e., the kohanim among them.
  wholly-consumed sacrifices i.e., the burnt-offering.
  
  Verse 11
  
   Bless, O God , his resources i.e., the first-fruits and the tithe.
  his handiwork the sacrifices.
  wound the loins meaning, wound in the loins those who rise up against him.
  from rising up from those who rise up against them. The relative pronouns is implied, as in, “the waters [which] cover the sea” [Isaiah 11: 9].
  
  Verse 12
  
   Of Benjamin he said i.e., <i>concerning</i> Benjamin [<i>cf. comment on</i> : 8], who is beloved of God , he said that Benjamin shall dwell securely upon God , and that God shall dwell between his shoulders.
  hover upon him refers to the Glory, which dwelt in Jerusalem, in Benjamin’s territory (for so it is written [<i>cf. comment on</i> : 6]).
  between his shoulders means “in the middle of his hereditary lands”, or it might mean “prominent”, or, then again, it might be another modifier of hover upon him , as if to say, “He shall hover upon him, and situate Himself between his shoulders, all day”.
  
  Verse 13
  
   from the sweetness of heaven i.e., the sweetness of that which the heavens give to us.
  
  Verse 14
  
   the sun’s produce the products of field and vineyard are dependent on the sun.
  crop (from “whose waters cast up” [Isaiah 57: 20]), denoting that which the moon engenders in the air through its wetness (for the <i>heat</i> of the moon in no way compares to the power of the sun). moons the plural is used because the moon continually renews itself, so that there are many moons in one year.
  
  Verse 15
  
   from the top Scripture employs ellipsis, meaning, “ <i>from the sweetness of</i> the top of the ancient mountains”.
  eternal hills a parallelism. However,
  
  Verse 16
  
  the repeated parallelism the sweetness of the land denotes the plains.
  and its fullness i.e., the things that it contains.
  and the desire of the thornbush-dweller denotes thoughts of heaven [<i>cf. comment on</i> Exodus 3: 2].
  It shall come [<i>feminine</i>] that is, the blessing [<i>feminine</i>] shall come. The word has <i>two</i> ornamental affixes, the <i>tav</i> and the <i>heh.</i> Similarly, “help” [Psalms 44: 27], “salvation” [Psalms 3: 3], and “distress” [Psalms 120: 1]. Scripture compares the tribe to an ox, on account of having mentioned the produce of the field; and it mentions the firstborn of his ox, on account of its greater stength (the firstborn being the “first of strength” [21: 17]).
  
  Verse 17
  
  glory denotes a vast panorama. The reference is to their great numbers.
  the horns of a wild ox refers to their power.
  the myriads of Ephraim as Yaaqov predicted [Genesis 48: 19].
  
  Verse 18
  
   Rejoice, Zevulun, in your excursions to battle. Compare, “Zevulun, a people that mocks death” [Judges 5: 18].
  in your tents as in, “he saw that serenity was good” [Genesis 49: 15].
  
  Verse 19
  
   They shall call multitudes to the mountain Because they dwell by the harbor, Zevulun will become very wealthy from accumulating the bounty of the seas (the word is related to “a multitude of camels” [Isaiah 60: 6]), to the extent of 
  the secrets buried in sand (the word has no cognate, but it means the same as “buried” — for a similar poetic repetition, see “dusty earth” [Daniel 12: 2]) — meaning, their riches will be so great, that they will have to bury it in the sand. Consequently, great numbers of them will come to the mountain of God , to offer thanksgiving sacrifices to God.
  
  Verse 20
  
   Who gives Gad space He compares Gad to a lion; everyone who sees him will flee, and no one will crowd him.
  
  Verse 21
  
   He saw the beginning for him meaning, he looked after himself, and he requested his inheritance before the rest of Israel.
  for there the portion [Hebrew: <i>ḥelqa</i>] a feminine variant of “portion” [Hebrew: <i>ḥeleq</i>].statesman denotes a chief or a ruler, as in “my heart is with the leaders of Israel” [Judges 5: 9]. covered as in “paneled with cedar” [Jeremiah 22: 14] and “in your paneled houses” [Haggai 1: 4], both of which denote coating over with a veneer or a plating. Compare, “the ceiling beams” [I Kings 6: 15]. The meaning is that he beheld veneered palaces, which had been the possession of the Amorite chieftains. 
  The word he came is missing an <i>’alef.</i> The meaning of the passage is that the leaders of Gad came over with the rest of Israel in battle formation, and Moshe foresaw this prophetically.
  he performed God ’s righteousness i.e., he fulfilled in deed the thing of which he had spoken in word — namely, the children of Gad swore that they would go out in battle with Israel against their enemies [Numbers 32: 27]. Moshe does not mention Reuven in this context, perhaps because the tribe of Gad were more valorous than the tribe of Reuven (as is suggested by the passage in Chronicles, which says of Gad, “their faces were like the face of a lion” [I Chronicles 12: 9], without any similar statement about Reuven).
  
  Verse 22
  
  The word springing has no cognate in Scripture. The sense of the passage is that Dan is compared, in his strength, to a wild lion, as he leaps from the hills of Bashan.
  
  Verse 23
  
  Although willingly satisfied has the form of a participle, the sense is future: he <i>will be</i> willingly satisfied.
  West and South His inheritance will be Southwest [of Gad — Translator].
  
  Verse 24
  
   favorite meaning, “beloved”.
  he will immerse his leg in oil because of the abundance of oil. Compare, “he will wash his garments in wine” [Genesis 49: 11]. Yaaqov said similarly of Asher, “his bread shall be oily” [Genesis 49: 20].
  
  Verse 25
  
   Your doorbolts are iron and brass because there will be hills of iron and brass in his territory.
  as your days is your strength The latter word has no cognate, although the meaning of the Aramaic translation [“may your old age be like your youth”] is well known (that you will have vigor all your life). There are some who say that the ’ <i>alef</i> in this word [Hebrew: <i>dov</i> <i>ekha</i>] takes the place of the duplicated letter in an <i>‘ayin-‘ayin</i> root (as it does in “whose land the rivers have despoiled” [Isaiah 18: 2]), thus relating the word to “causing the sleepers’ lips to murmur [Hebrew: <i>dovev</i>]” [Song of Songs 7: 10]. But this idea is nonsense.
  
  Verse 26
  
   O Jeshurun, there is none like God Moshe returns to an all-inclusive blessing [<i>cf. comment on</i> : 2].
   The sense of Who rides the heavens is: He is mighty, as is evident from his command over the heavens. in His grandeur, the skies i.e., they endure only on account of His grandeur.
  
  Verse 27
  
   the ancient God is a shelter The word shelter means “booth” (as evidenced by “in Shalem is His booth, and His shelter in Zion” [Psalms 76: 3], and many similar passages). In other words: Your shelter is the ancient God. Compare, “you have made the Most High your shelter” [Psalms 91: 9] and “You have been a shelter for us” [Psalms 90: 1]. A shelter is always above that which is sheltered by it; the sheltered area is always beneath.
  with His arms beneath to support you.
  The sense of eternal is: Since they are forever, they will not weary. Similarly, your shelter will never pass away. because it is the ancient God (meaning, “primal”, with absolutely nothing antecedent to Him, nor anything that will succeed Him — for the concepts of “predecessor” and “successor” apply only to material things). Sa‘adya Gaon understood beneath to mean “below God ”, but this explanation is vacuous.
  
  Verse 28
  
   the fountain of Jacob all those who issued forth from the stream of Jacob. Compare, “who came forth from the waters of Y e hudah” [Isaiah 48: 1]. 
  The phrase toward a land is here meant in the sense of “ <i>in</i> the land”. Similarly, “pray in this place” [literally: toward this place] [I Kings 8: 35].
  even his [<i>masculine</i>] heavens The antecedent could either be land (here taking the masculine gender), or it could be Israel. In either case, the sense is: Just as it is the way of the land to bring forth grain and wine, so, too, the heavens faithfully yield their dew, and there is no need for irrigation.
  
  Verse 29
  
   who is like you among the nations.
  the shield of your aid so that no evil will touch you.
  of Whom the sword i.e., Who is Himself the sword through which you will triumph over all your enemies, as in Gideon’s slogan [<i>cf.</i> Judges 7: 20].
  you shall tread as in “footstep” [2: 5].
  
  
  
  
  
  Verse 1
  
  It is my belief that Joshua wrote from this verse onward, because once Moshe ascended, he wrote nothing further. Joshua must have written prophetically, as evidenced by God showed…, as well as God said to him…, and “He buried…” [: 6].
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
   There died Moshe, the servant of God Even in his death, he acted as a servant, performing that which he was commanded.
  by the word of God For He had said to him, “Ascend…and die” [32: 49–50]. It is likewise written concerning Aaron: “by the word of God ” [Numbers 33: 38], and similarly, “by the word of God they encamped” [Numbers 9: 23].
  
  Verse 6
  
   He buried him He buried <i>himself</i> (by going into a crypt within the Gai). Compare, “the shepherds tended themselves [literally: the shepherds tended them]” [Ezekiel 34: 8] and “the officers of the Children of Israel saw them” [Exodus 5: 19]. Mount Avarim (also known as Mount Nebo, named for a star) is the same place as the Gai which is at the top of the cliff across from Beth-Peor. This is attested to by Scripture, which states that Israel traveled from Bamoth to “the Gai which is in the field of Moab, by the top of a cliff” [Numbers 21: 20]; Scripture also states that “Moshe ascended from the plains of Moab to Mount Nebo, to the top of the cliff” [: 1], where he died and was buried. Elsewhere Scripture says, “we stayed in the Gai, across Beth-Peor” [3: 29]; and subsequent to their encampment in the Gai, Scripture says that “the Children of Israel marched on and encamped at the plains of Moab” [Numbers 22: 1] [<i>see also</i> 3: 29]. But in another place, Scripture says, “they encamped in the hills of Avarim, in front of Nebo; then they marched <i>from the hills of</i> <i>Avarim</i> , and encamped in the plains of Moab” [Numbers 33: 47–48]. And it is clear that the place where Moshe died would be the place where he was buried.
  to this day These are Joshua’s words [Bava Batra 15a], who wrote them, most likely, toward the end of his life.
  
  Verse 7
  
  The <i>heh</i> in his moisture replaces a <i>vav</i> ; compare “his tent” [Genesis 9: 21]. The word comes from “fresh” [Genesis 30: 37]. Most elderly men are defeated by the forces of dessication.
  abate is the opposite of “to become taut”.
  
  Verse 8
  
   the sons of Israel But when Aaron died, the whole “House of Israel” mourned [Numbers 20: 29], out of respect for Moshe.
  came to an end i.e., <i>when</i> the days of weeping in Moshe’s mourning came to an end there, <i>then</i> the Children of Israel hearkened to Joshua.
  
  Verse 9
  
  full of the spirit of wisdom i.e., the spirit of God . This is borne out by for Moshe had laid his hands upon him (because nowhere else in Israel was one found upon whom he could rely).
  and did as God had commanded Moshe namely, they hearkened to Joshua.
  
  Verse 10
  
  I have already explained the term face to face [<i>comment on</i> 5: 4].
  
  Verse 11
  
  
  
  Verse 12
  
   powerful might the wonders of the Red Sea.
  great and awesome acts the revelation at Sinai.