meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Rashi/Torah/Rashi on Deuteronomy/English/Rashi Chumash, Metsudah Publications, 2009.txt"}
text: Rashi on Deuteronomy
  רש"י על דברים
  Rashi Chumash, Metsudah Publications, 2009
  
  
  Rashi on Deuteronomy
  
  
  
  
  
  
  
  Verse 1
  
  These are the words. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because these are words of admonishment, and [because] he [Moshe] intended to recount here all the places where they [the Israelites] angered the Almighty, he therefore said these words in an obscure manner <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and only intimated [that they sinned in these places] to uphold the honor of Israel. 
  To all of Yisroel. Had he admonished [only] some of them, those that were in the market place could have said, “You heard what the son of Amram said [about us] and did not refute him about anything; had we been there we would have refuted [his charges].” Therefore, he gathered all of them, and said to them, “You are all present here, he who can refute [me], let him refute [me]. 
  In the wilderness. They were not in the wilderness but in the plains of Moav. What then is the meaning of בַּמִּדְבָּר ? It is mentioned here because <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>they had angered God in the wilderness when they said “If only we had died [by the hand of Adonoy,] etc.” 
  In the Arava plain. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because it was at Arava that they had sinned through Baal Peor at Shittim in the plains of Moav.
  Facing Suf. Because they had rebelled at the Reed Sea — when they came to the Reed Sea, they said “were there not enough graves in Egypt.” And similarly when they went up from the midst of the sea, as it is said, “But they rebelled at the Sea, at the Sea of Reeds,” as it is taught in Maseches Eruchin. 
  Between Poron and Tofel and Lovon. R. Shimon ben Yochai said, “We reviewed the entire Scripture and we found no place with the name Tofel or Lovon. Rather he admonished them [with these words] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>regarding the denigrating statements they made (<i>Tofel</i>) about the Manna which is white (<i>Lovon</i>), when they said, “Our soul detests this light bread.” [The word <i>Poron</i> implies] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the sin they committed in the wilderness of <i>Poron</i> because of the spies. 
  And Chatzeiros. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the rebellion of Korach. Another explanation — He said to them, “You should have learned [a lesson] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from what I did to Miriam at Chatzeiros because of the slander she spoke, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and nevertheless you spoke against the Almighty. 
  And Di Zohov. He admonished them about the [golden] calf they made because of the abundance of gold they had [accumulated], as it is said, “I gave them silver and gold in abundance, they made it into a <i>Baal</i> [an idol].” 
  
  Verse 2
  
  Eleven days [travelling time] from Choreiv. Moshe said to them, “See what you brought on yourselves, there is no shorter route from Choreiv to Kadeish Barnea than by way of Mount Seir, and even that is a journey of eleven days; and [yet] you covered the distance in three days.” For you travelled from Choreiv on the twentieth of Iyar, as it is said, “In the second year, in the second month, on the twentieth day of the month [the cloud went up and the Bnei Yisroel journeyed out of the wilderness of Sinai, Choreiv], and on the twenty-ninth day of Sivan they sent the spies from Kodeish-Barnea. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Deduct from these days the thirty days they lived in Kivros haTaavah where they ate the meat for a month of days; [and deduct] the seven days they camped at Chatzeiros waiting for Miriam who was closed up there; thus we find that in three days, they travelled that entire route. To this extent <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the <i>Shechina</i> attempted for your good to hasten your coming to the Land, but because of your misconduct, He made you <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>circle around Mount Seir for forty years. 
  
  Verse 3
  
  [Beginning] in the fortieth year in the eleventh month, on the first of the month. This teaches that he admonished them <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>only shortly before his death. From whom did he learn this? From Yaakov — For Yaakov admonished his sons only shortly before his death. He said, “Reuvein, my son, I will tell you why I did not admonish you during all these years; because I did not want you to desert me and go to join my brother Eisov.” There are four reasons why one would not admonish a person until shortly before one’s death: 1) <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so that he does not admonish him again and again, 2) <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so that his fellow not be ashamed when he sees him, etc., as it is taught in Sifre. Similarly, Yehoshua admonished the Bnei Yisroel only shortly before his death, and so Shmuel, as it is said, “Behold testify against me,” and so Dovid admonished his son Shlomo, [shortly before his death.] 
  
  Verse 4
  
  After he had smitten [Sichon]. Moshe said, “If <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I admonish them before they come into [at least] part of the land, they could say, “What claim does he have on us? What good has he done for us? He has come only to harass us and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to find an excuse [for leaving us in the wilderness], for he has no power to bring us into the land.” Therefore he waited until he crushed Sichon and Og before them and had given them possession of their land, and then he admonished them. 
  Sichon, [King of the Emorites] who was living in Cheshbon. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even if Sichon was not a formidable opponent but had lived in Cheshbon, it would have been difficult [to defeat him] because the city itself was formidable; and if it would have been another city and Sichon had lived there, it would have been difficult [to defeat him] because the King [Sichon] was a formidable opponent. How much more [difficult was the situation] when both King and city were formidable [opponents.] 
  [Og] who was living in Ashtoros, in Edrei. [Here too] the King and the city were formidable [opponents.] 
  Ashtoros. This is an expression denoting cliffs and ruggedness of terrain <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>similar to Ashteros Karnayim, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and this Ashtoros is indeed the same Ashteros Karnayim where the Rephaim were when Amrofel smote them, as it is said, “and they defeated the Rephaim in Ashteros Karnayim.” Og was the only one who escaped from them, and he is referred to in the verse as it is said, “the one who escaped came [and told Avram], and it is stated, “Only Og, King of Bashan remained of the remnant of the Rephaim.” 
  In Edrei. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This was the name of the empire.
  
  Verse 5
  
  [Moshe] began. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[The word הוֹאִיל means] he began; just as it is [said,] “Here I have begun [to speak].” 
  To elucidate this Torah. He explained it to them <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in seventy languages.
  
  Verse 6
  
  Enough of your living [at this mountain]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>According to its plain meaning [it refers to the extended length of time]; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but there is an Aggadic interpretation: You have received much fame and reward as a result of your having dwelt on this mountain — you constructed the <i>Mishkan,</i> the <i>Menorah</i> and [various other sacred] articles, you received the Torah, you appointed a <i>Sanhedrin</i> for yourselves, officers in charge of hundreds and officers of thousands. 
  
  Verse 7
  
  Turn and Travel for yourselves. This was the route through Arad and Chormah.
  And arrive at the Emorite hill [region]. Understand this literally.
  And at all its neighbors. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to Ammon, and Moav, and Mount Seir. 
  On the plain. This refers to plain of the forest.
  On the mountain. The King’s mountain.
  And in the low land. This refers to the low land of the south[ern region].
  And in the Negev, and on the seacoast. Ashkelon, Gaza, and Caesarea, etc. as is stated in Siphrei. 
  Up to the great River [the Euphrates]. Because it is mentioned in connection to Eretz Yisroel, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it is referred to as great. There is a proverb that says, The servant of the King is a King; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>attach yourself to the chief and people will bow to you; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>become close to one who is anointed [distinguished] and you become anointed. 
  
  Verse 8
  
  See I have set. You see this with your own eyes. I am not saying this to you based on guesswork or rumor.
  Come and inherit [the land]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>No one will contest this matter, and you will not need to go to war. Had they not sent spies, they would have had no need for weapons. 
  To your forefathers. What need was there to mention [them by Name] Avrohom, Yitzchok and Yaakov? [To teach that the merit of] Avrohom alone was sufficient, [the merit of] Yitzchok alone was sufficient, [the merit of] of Yaakov alone was sufficient. 
  
  Verse 9
  
  I said to you at that time saying. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What is the significance of לֵאמֹר in this context? Moshe said to them, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”I am not telling you this on my own initiative, but at the behest of the Holy One, blessed is He.” 
  I cannot [carry you] by myself. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Is it possible that Moshe was unable to judge [Bnei] Yisroel? The man who brought them out of Egypt, who split the sea for them, who caused the Manna to fall, who piled up the quails, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>was unable to judge them? However, this is what he said to them, “Adonoy, your God, has <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>multiplied you, i.e., he has made you great and has uplifted you over your judges; He has removed the penalty from you <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and set it upon judges. Shlomo intimated the same thing when he said, “For who is able to judge this difficult people of Yours.” Is it possible that he of whom it is written, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”He is the wisest of all men,” should say, “Who is able to judge, etc.”; but this is actually what Shlomo said [meant], the judges of this people are not like the judges of the nations of the world, for when they [wrongly] judge a person, send to death, or whipping, or strangulation, or if they pervert his justice and rob him, it is not considered a serious matter, but if I wrongly sentence a person to pay money I am liable for my very life, as it is said, “And He robs the life of those who rob them.” 
  
  Verse 10
  
  And you are today like the stars in the sky. Were they really numerous as the stars that day? They actually numbered only six hundred thousand [at the time]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What then does “<i>you are today</i>” mean? You are compared to the day, you are as eternal <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as the sun, the moon and the stars. 
  
  Verse 11
  
  [He] will add to you one thousandfold. What is the significance of the additional words: And will bless you as He spoke about you? They [Bnei Yisroel] said to Moshe, “You are limiting our blessing, the Holy One blessed is He, has already assured Avrohom, “[I will make your descendants as the dust of the earth] so that if a man can count, etc.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[Moshe then] said to them, “This [one thousandfold blessing] is my personal blessing, but He will bless you “As He spoke about you.” 
  
  Verse 12
  
  How can I carry alone. If I would say, [“I will do so] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in order to be rewarded,” I cannot do so. This is what I have [already] told you, “I did not say this to you on my own accord but by the order of the Holy One Blessed is He.” 
  Your troublesomeness. This teaches us that Bnei Yisroel were troublesome. If one of them would see that his rival was about to win the Din Torah, he would say, “I have [additional] witnesses to bring, I have [more] proof to bring, I want to add additional judges over you.” 
  Your burdensomeness. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that they were scoffers. When Moshe left his tent early [in the morning], they would say, “Why does the son of Amram leave so early? Perhaps things are not calm in his house”? When he left late, they would say, “For what reason is the son of Amram not leaving? What do you think [is the reason]? He is sitting and planning evil schemes against you, and is thinking up plots [against you].” 
  Contentiousness. This teaches that they were discontented.
  
  Verse 13
  
  Provide yourselves [men] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Prepare yourselves to fulfil this matter.
  Men. Would you think [that he expected them to take] women [as leaders]? Why then was it necessary to stipulate “men”? [To emphasize that they should be] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>righteous men, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Men who are desired. Wise men.
  Understanding. Men who are able to deduce one matter on the basis of another matter. This is what Arius asked R’ Yosi, “What is the difference between wise men and understanding men”? A wise man is like a wealthy currency dealer, when people bring him <i>dinarim</i> to evaluate, he evaluates them; and when they do not bring to him, he sits and is idle. An understanding man is like a commercial trader, when they bring him coins to evaluate, he evaluates them; and when they do not bring to him, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he goes about to bring his own. 
  And renowned to your tribes. those that are known to you, for if he would come before me <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>enwrapped in his <i>talis,</i> I would not know who he is, and from which tribe he comes, and if he is qualified; but you know him, for you have raised him. Therefore it is said, “And renowned to your tribes.” 
  Leaders over you. Leaders and men of honor over you, that you will conduct yourselves with them with respect and reverence. 
  And designated them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The word אַשִׂמֵם lacks the letter <i>yud</i> (our <i>sifrei Torah</i> however have the <i>yud</i> in place). This teaches that the guilt of Bnei Yisroel is placed on the heads of their judges (leaders) for it is their duty to admonish and direct them onto the right path.
  
  Verse 14
  
  And you answered me [and said]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You answered with determination to your benefit. You should have replied, “Moshe, our teacher, from whom is it more fitting to learn, from you or from your disciple? Would it not be better [to learn] from you who <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>suffered for it?” But I knew your thoughts when you said, now many judges will be appointed over us, if he is not of our acquaintance, we will bring him a present (bribe), and he will deal favorably with us. 
  To do. [Even] if I had been sluggish [in doing so], you [would have] said “Do it quickly.” 
  
  Verse 15
  
  I took the leaders of your tribes. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I persuaded them with words: Fortunate are you! Over whom are you to be appointed? Over the children of Avrohom, Yitzchok and Yaakov, over those who are called [by the Almighty] [His] bretheren, friends, [His] portion, inheritance, and by every expression of affection. 
  Men wise and renowned. But men of understanding I did not find. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This qualification was one of the seven requirements which Yisro outlined to Moshe. [Moshe] found only three of them: righteous men, wise men, and men of renown. 
  Leaders over You. You must show them respect: [they must be given] first to buy, first chance to sell, first chance in business dealings; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he is to enter [the Synagogue or Bais Hamidrash] last and he is to be first to leave. 
  Masters of thousands. One who is appointed [to govern] over one thousand.
  Master of hundreds. One who is appointed [to govern] over one hundered.
  Court-officers. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I appointed court-officers for your tribes. These jail and flog the offender by order of judges.
  
  Verse 16
  
  I commanded your judges. I said to them, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Act with patience in judging. If certain litigation is brought before you once, twice and three times, do not say ‘this litigation has already been before me many times,’ but deliberate the case thoroughly.” 
  At that time. When I appointed them, I said to them, “The situation now is no longer as it was. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In the past you were on your own, [but] now you are obligated to the community.” 
  Listen. שָׁמֹעַ is a grammatical form denoting present active, <i>odant</i> in Old French, similar to זָכוֹר remember, and שָׁמוֹר preserve. 
  And between his complainant. This refers to his complainant in a litigation <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who accumulates words against him. Another explanation — between his co-dweller — even refers to a dispute concerning a dwelling such as the division of a house between brothers, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even [a dispute] about an oven and a range. 
  
  Verse 17
  
  Do not show favor in judgement. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This [command is addressed] to the one who appoints judges, he should not say, “This person is handsome or powerful, I will appoint him to be a judge; this person is my relative, I will appoint him to be a judge in the city,” and since this person is not an expert in the laws, consequently, he will convict the innocent, and acquit the guilty. I will consider it against the one who appointed him as though he showed favor in judgement. 
  Small and great alike will you hear out. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Litigation involving a <i>peruta</i> should be as dear to you as litigation involving a hundred <i>maneh,</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so if a [minor litigation] comes before you first, do not push it off until the last. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another explanation: Small and great alike will you hear out, can be explained as the <i>Targum Onkelos</i> has it: [hear out the words of the small as well as the great person,] i.e., he should not say, “This one is a poor man, and his friend [opponent] is a rich man and since he is commanded to support him, I will rule in favor of the poor man and thus he will be supported in a tidy manner.” Another explanation: He should not say, “How can I offend the dignity of this rich man because of one <i>dinar?</i> I will rule in his favor for the moment, and when he goes outside [the court] I will say to him ‘give it back to him because you [really] owe it to him.”’ 
  Do not fear any man. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not be afraid. Another explanation of לֹא תָגוּרוּ : <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not gather in [suppress] your words because of man. תָגוּרוּ is an expression similar to אוֹגֵר בְּקַיִץ — Gathering in the summer.
  For justice belongs to God. Whatever you take from this man unjustly, you force Me to restore to him. The result being <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that you diverted the judgement upon Me. 
  Present to me. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because of this [statement] the law eluded him regarding the daughters of Tselofchod. Similarly, when Shmuel said to Shaul, “I am the Seer [prophet],” the Holy One Blessed is He said to him, “By your life! I will inform you that you are not a Seer [prophet].” When did He inform him? When he (Shmuel) came to anoint Dovid [it is written] “And when he saw Eliav, he said, ‘Surely before Adonoy stands His anointed.’ The Holy One blessed is He, said to him (Shmuel), “Did you not say ‘I am the Seer,’ do not look at the physical appearance.” 
  
  Verse 18
  
  All the things that you are to do. This refers to the ten things that differentiate <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>between monetary litigations and capital litigations.
  
  Verse 19
  
  The Great and awesome wilderness. [It is so called] because <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in there were snakes thick as beams and scorpions large as bows.
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  You approached me, all of You. [All of you together] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in a hodgepodge. But later, he [Moshe] said, “You approached me, all the leaders of your tribes and your elders, and you said, ‘Look, etc.”’ that approach was proper — the young people showed respect for the elders, letting them them go ahead of them, and the elders showed respect for the leaders, letting them go ahead of them; but here you approached me, all of you, in a hodgepodge — the young pushing aside the elders, and the elders pushing aside the leaders. 
  And let them bring back word to us. Let them tell us <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>what language they speak.
  The route we are to go up on. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There is no road in which there are no winding curves.
  And the cities we will be coming to. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[Which cities] will we have to capture first.
  
  Verse 23
  
  The idea pleased me. In my eyes [the idea was good] but not in the eyes of the Almighty. If the idea pleased Moshe, why did he mention it among his admonishments? [This can be explained with a] parable. A man says to his fellow, “Sell this donkey of yours to me.” He says, “yes [I will sell it to you].” “Will you give it to me on a trial basis”? He answers, “Yes.” “May I try it out on hills and mountains”? He answers, “Yes.” Since he [the buyer] saw that the seller placed no restrictions [on the sale], the buyer says to himself, “This man is confident that I will find no defect in it.” He then immediately says to him, “Take your money — I need not test it.” [Here too, Moshe said], “I too consented to your words, [thinking] perhaps you would change your minds [when you saw that I did not object, but you did not change your minds.”] 
  I took from you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From the choicest among you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from the finest among you. 
  Twelve men, one man per tribe. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This tells us that the tribe of Levi was not among them. 
  
  Verse 24
  
  [They arrived] at Wadi Eshkol. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This tells us that it was called [Eshkol] because of the incident that was to happen there.
  And they spied it out. This teaches that they passed through it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>along four lines — through its length and breadth.
  
  Verse 25
  
  And brought down to us. This tells us Eretz Yisroel is higher than all other lands.
  And they said, “Good is the land.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Who were they that said [the land was] good? Yehoshua and Caleiv. 
  
  Verse 26
  
  And You defied. וַתַּמְרוּ is an expression of defiance. You defied His word.
  
  Verse 27
  
  You grumbled. You spoke slanderous words. This is similar to “the words of a נִרְגָן,” i.e., a man who slanders. 
  Because of Adonoy’s hatred of us. In reality, He loved you, but you hated Him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A popular proverb says, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”What is in your heart regarding your friend, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[you imagine] is in his heart regarding yourself.” 
  Because of Adonoy’s hatred of us, He took us out of the land of Egypt. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>His taking us out was an act of hatred. This may be compared to a human King who had two sons and two fields, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one of which was well-watered, and the other was dry. To the son he loves he gives the well-watered field, and to the son he hates he gives the dry field. The land of Egypt is a well-watered land, for the Nile river rises and irrigates it, and the land of Canaan is a dry land — and He took us out of Egypt in order to give us the land of Canaan. 
  
  Verse 28
  
  Cities great and fortified sky-high. Scriptual texts [at times] speak in <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>exaggerated terms.
  
  Verse 29
  
  Do not crumble. תַעַרְצוּן is an expression of breaking; as the Targum [translates it]; and it is similar to “To abide in עָרוּץ נְחָלִים — in the cleavage of the valleys.”
  
  Verse 30
  
  He will wage war for you. On your behalf.
  
  Verse 31
  
  In the wilderness as you have seen. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This verse is connected to the previous verse: “As in everything that He did with you in Egypt,” and now also in the wilderness as you have seen how He carried, etc. 
  The way a man carries his son. [Understand this] just as I explained the verse: “the angel of Elohim moved [from its position] when it travelled in front of the camp of Yisroel, etc.” This can be compared to a person on a journey with his son walking ahead of him, and highwaymen come to kidnap him [the son], etc. 
  
  Verse 32
  
  Yet in this matter —  that He promised you to bring you to the Land, you did not trust Him. 
  
  Verse 33
  
  To show you [the way]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The word לַרְאֹתְכֶם is the same as לְהַרְאֹתְכֶם . Similarly, הַנְחוֹתָם הַדֶּרֶך, [to lead them on the way] is the same as לְהַנְחֹתָם . Similarly, לַשְׁמִיעַ בְּקוֹל תּוֹדָה, [to make myself heard in a voice of thanksgiving is the same as לְהַשְׁמִיעַ .] Similarly, לָלֶכֶת לַגִיד בְּיִזְרְאֶל [ לַגִיד is the same as לְהַגִיד ] 
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  That he trod upon. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to Chevron, as it is said, “And he came to Chevron.” 
  
  Verse 37
  
  Was angry. He was filled with anger.
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  Turn yourselves [around]. I said [thought] to let you pass across the breadth of the land of Edom, northward, to enter the Land [Eretz Yisroel]; however you sinned and caused this delay for yourselves. 
  Turn yourselves [around]. Turn backwards and travel through the wilderness toward the Reed Sea, for the wilderness through which they were travelling, was south of Mount Seir, separating the Reed Sea and Mount Seir. Now draw back towards the [Reed] Sea and circle around Mount Seir, travelling along its entire southern region from the west to the east. 
  
  Verse 41
  
  And you got ready. תָּהִינוּ is an expression similar to הִנֶנוּ, [as in the verse] “Here we are and we will go up to the place.” This is the expression you used, an affirmative expression, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As if to say, you made yourselves ready [to go up the mountain]. 
  
  Verse 42
  
  Do not go up. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There will be no going up [victory] for you but only descent [defeat].
  
  Verse 43
  
  
  
  Verse 44
  
  As the bees do. Just as this bee <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>when it stings a person, it [the bee] dies immediately; so too when they [the Emorites] touched you, they died immediately. 
  
  Verse 45
  
  Adonoy did not accept your prayer. If this was possible to say of Him — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You made His attribute of compassion as though it was one of cruelty.
  
  Verse 46
  
  You lived in Kodeish many years. Nineteen years, as it is said: “like the years you lived [elsewhere]” i.e., during their other travels <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which totaled thirty-eight years. Nineteen of these years they spent in Kodeish, and nineteen years they drifted about aimlessly, and then they returned to Kodeish, as it is said: “He caused them to wander about in the wilderness.” I found this [explanation] in <i>Seder Olam.</i> 
  
  
  
  
  
  Verse 1
  
  We turned and travelled into the wilderness. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Had they not sinned, they would have travelled by way of Mount Seir to enter the Land from its southern [border] to its northern [border]; but because they sinned they were forced to turn to the wilderness which is between the Reed Sea and the southern edge of Mount Seir. They then travelled along its southern edge moving from west to east. By way of the Reed Sea [route]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The route they travelled when leaving Egypt, which is the southwestern tip. From there they travelled eastward. 
  And we circled Mount Seir. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>We traversed its entire southern rim, until we came to the land of Moav. 
  
  Verse 2
  
  
  
  Verse 3
  
  Turn yourselves northward. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Turn yourselves towards the eastern side [of Moav,] from south to north, your faces to the north. Thus they were travelling along the eastern side [of Moav]. This is what is said: “And they came from the east to the land of Moav.” 
  
  Verse 4
  
  You must be extremely cautious. And what is this caution — “Do not incite them.”
  
  Verse 5
  
  As much as [lit. until] a footstep. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even as much as a footstep, in other words, I do not permit you even as much as a footstep <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to pass through their land, unless they grant you permission. A Midrashic explanation: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Until the day comes when there will be footsteps upon the Mount of Olives, as it is said, ‘And his feet shall stand etc.’ 
  Eisov’s inheritance. from Avrohom. I gave (promised) the land of ten nations to him; seven of which will be yours. The lands of the Kainites, Kenizzites and Kadmonites, which are actually Amon, Moav and Seir — One of them belongs to Eisov, And [the other] two to the children of Lot, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as a reward for his going along with him [Avrohom] to Egypt and for remaining silent when they said regarding his wife [Soroh] that she was his sister. He [God] therefore treated him [Lot] like his son. 
  
  Verse 6
  
  You are to purchase. תִּכְרוּ is an expression indicating purchase. Similarly, ‘I have acquired for myself’; for in the cities on the sea-shore they refer to selling as כִּירָה . 
  
  Verse 7
  
  For Adonoy your God has blessed you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Therefore do not show ingratitude by showing yourselves to be poor, but show yourselves to be rich. 
  
  Verse 8
  
  We turned and passed over. Northward. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>We turned our faces to travel along the eastern side.
  
  Verse 9
  
  Do not intimidate them [with war]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The only thing He forbid them regarding Moav was to engage them in war, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but they were permitted to terrify them by appearing before them armed for war. That is why it is written: “And Moav was afraid of the people” because they [Yisroel] plundered and ransacked them. However regarding the people of Ammon, it is said, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Do not intimidate them” in any way. They [Ammon] were rewarded for the modesty shown by their ancestress [Lot’s younger daughter] who did not publicize her father’s act as did his older daughter <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who named her son, Moav [from <i>my</i> father]. 
  Or. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The name of the country.
  
  Verse 10
  
  The Eimim originally [lived there]. You might think this is the land of Rephaim <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that I gave to Avrohom because the Eimim who are [actually] Rephaim lived there originally, but this is not that [land] because those Rephaim I drove out in favor of Lot’s descendants, and settled them in their place. 
  
  Verse 11
  
  They, too, were considered Rephaim. Those Eimin were considered Rephaim like the Anokim who were called Rephaim. They were called [Rephaim] because everyone who saw them — their hands became weak (רָפָה) [from fright]. 
  Eimim. They were so called because the fear of them (אֵימָה) was inflicted upon the people. So too: “And in Seir lived the Chorim,” and I gave them into [the hands] of Eisov’s descendants. 
  
  Verse 12
  
  Drove them out. This denotes constancy as if to say: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I gave them the power to enable them to drive them out continuously.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  Attacked them. In order to rout them quickly within forty years time so as not to cause their children <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to be further delayed in the wilderness.
  
  Verse 16
  
  When they had finished. Adonoy addressed me. However, from the time the spies were sent until now, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the word וַיְדַבֵּר was not mentioned, only וַיֹּאמֶר, this was to teach that during the entire thirty-eight years that the Israelites were condemned, the דִּבּוּר [Divine] word was not uniquely with him as an expression of affection — face to face and with philosophic composure. This teaches that the <i>Shechinah,</i> the Divine Presence, rests on the prophets only for the sake of Yisroel. 
  The men of war. Those over twenty years old who were eligible to go to the Army.
  
  Verse 17
  
  
  
  Verse 18
  
  You are today crossing the border of Moav. When you approach [the area] facing the descendants of Ammon. From this we learn that the land of Ammon was north of Moav.
  
  Verse 19
  
  
  
  Verse 20
  
  [It, too, is] considered a land of giants. It is also considered a land of giants because the giants lived there originally, but is still not the land that I gave to Avrohom. 
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  And the Avim who had been living in Chatzeirim. The Avim were of the Philistines, for they are included with them in the Book of Yehoshua, as it is said, “The five chiefs of the Philistines: the Azosi, the Ashdodi, the Ashkeloni the Giti, the Akroni, and the Avim.” However, because of the oath <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that Avrohom swore to Avimelech, the Bnei Yisroel could not take the land from their possession therefore I brought the Caftorim against them, and they destroyed them and settled there in their stead; and now you are permitted to take it [the land] from their possession. 
  
  Verse 24
  
  
  
  Verse 25
  
  Under the whole heaven. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that the sun stood still for Moshe on the day of the war against Og, and [the victory] became known under the whole heaven. 
  
  Verse 26
  
  From the wilderness of Kedeimos. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even though the Almighty did not command me to declare peace to Sichon, I learned to do so from [what happened] in the wilderness of Sinai, from [the giving of] the Torah which preceded קָּדְמָה [the creation of] the world. When the Holy One Blessed is He, came to give [the Torah to] Bnei Yisroel, He solicited Eisov and Yishmael about it [first]. It was certainly known to Him that they would not accept it but nevertheless He greeted them in peace. Similarly, I too approached Sichon with words of peace. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another explanation of “From the wilderness of Kedeimos”: From You I learned — [from You] Who existed before the creation of the world. You could have sent one bolt of lightning to burn up the Egyptians, but You sent me from the wilderness to go to Pharaoh to say to him gently, “Send My people.” 
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  As the descendants of Eisov did for me. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This does not refer to [our] passing through their land but only regarding their selling food and water.
  Until I will have crossed the Yardein. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the statement, “Let me pass through [your land]. 
  
  Verse 30
  
  
  
  Verse 31
  
  [See] I have begun defeating before you. He forced the protecting angel of the Amorites, who was in the upper spheres, [to fall] beneath the feet of Moshe, and caused [Moshe] to stamp on his neck. 
  
  Verse 32
  
  And Sichon went out. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He did not send for Og to help him; this teaches you that they did not require each others help.
  
  Verse 33
  
  And his sons. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It (בְּנוֹ) is written [like a singular-possessive] [which would be translated: <i>his son</i>]; for he (Sichon) had a son who was as mighty as himself.
  
  Verse 34
  
   מְתִם . means men. Regarding the booty of Sichon it is said, “We plundered for ourselves,” which is an expression of plunder, because it was appealing to them and each man took booty for himself. However when they came to the plundering of Og, they were already satisfied and full, and it was cheap in their eyes; so they ripped up and threw away cattle and clothing and took nothing but silver and gold. Therefore it is said, בַּזּוֹנוּ לָנוּ, indicating that it was despicable to them. This is how it is expounded in Sifrei, in the chapter, “And Bnei Yisroel dwelt in Shittim.” 
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
   כָּל יַד נַחַל יַבֹּק . <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>All along Wadi Yabok.
  Everything Adonoy our God [commanded us] —  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not to capture, we left [uncaptured]. 
  
  
  
  
  
  Verse 1
  
  We turned and went up. The entire [journey] northward was uphill.
  
  Verse 2
  
  Do not fear him. Concerning Sichon, it was not necessary to say, “Do not fear him,” [But concerning Og] Moshe was troubled that he not benefit from the merit of having been of service to Avrohom, as it is said, “the one who escaped came,” and that was Og. 
  
  Verse 3
  
  
  
  Verse 4
  
  The province of Argov. Targum Onkelos translates this: בֵּית פָּלָך טְרָכוֹנָא, and I saw that <i>Targum Yerushalmi</i> to Megillas Esther calls a palace טְרָכוֹנִין . <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I learned from this that חֶבֶל אַרְגֹּב refers to the province of the Royal Palace. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In other words the empire is called after its name. Similarly the word אַרְגּוֹב is found in [Seifer] Melachim, [in this context:] it was near the Royal Palace that Pekach, son of Remalyahu killed Pekachya, son of Menachem. I learned from this that this was the name of the province. 
  
  Verse 5
  
  Unwalled cities. Unconfined and open, without a wall. Similarly, “Jerusalem shall be inhabited like unwalled cities.” 
  
  Verse 6
  
  Annihilating. In the present tense, [as] going and destroying. 
  
  Verse 7
  
  
  
  Verse 8
  
  From the possession of. From under the control of.
  
  Verse 9
  
  The Tzidonites call Chermon. But elsewhere it says “up to Mount Si’on which is Chermon.” Hence, it has four names. Why must they [all] be mentioned? To tell the praise of the Land of Yisroel. Four kings prided themselves in it; One said, “it shall be called in my name,” and another said, “it shall be called in my name.” 
  Sneer. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is snow in German, and in the Canaanite language. 
  
  Verse 10
  
  
  
  Verse 11
  
  From the remainder of the giants —  that were killed by Amrafel and his allies at Ashteros Karnayim, and he (Og) escaped from the battle, as it is said, “And the one who escaped came,” and that referred to Og. 
  In a man’s <i>amoh.</i> — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the <i>amoh</i> of Og.
  
  Verse 12
  
  And this land. “This land” refers to the land <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>mentioned above, “From Wadi Arnon to Mount Chermon.” 
  We inherited at that time, from Aroer which is on Wadi Arnon. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is not to be connected with the first part of the verse but with its conclusion — with “I gave to the Reuvenites and the Gaddites.” However regarding inheritance (possession) that was from [Wadi Arnon] to Mount Chermon. 
  
  Verse 13
  
  That is called the land of Rephaim. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That is the land which I gave to Avrohom.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Within the wadi and the border. The entire wadi and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>until its opposite bank. In other words, עַד means not only until but includes everything within and even more. 
  
  Verse 17
  
  From Kinneres. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is on the western side of the Yardein. The inheritance of Bnei Gad was on the eastern side of the Yardein and their inheritance included the width of the Yardein adjoining their land, plus [some] land on its opposite side up to Kinneres. this then is what is said here, “And the Yardein and the border,” The Yardein and (some land) on its opposite side. 
  
  Verse 18
  
  I commanded you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He was speaking to Bnei Reuvein and Bnei Gad.
  Ahead of your brothers. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They went ahead of Bnei Yisroel in battle because they were mighty warriors, and their enemies fell before them, as it is said, “he rips off the arm, even the head.” 
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  I pleaded. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The word חִנוּן everywhere signifies an undeserved gift. Although the righteous might claim [reward] based on their good deeds, they ask the Almighty only for an undeserved gift. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because [the Almighty] had said to him, “I will be gracious to whom I will be gracious,” he [Moshe] uses the expression וְאֶתְחַנַּן . <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There is another explanation: This is one of the ten terms <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>by which prayer is described, as is stated in Sifrei. 
  At that time. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>After I had captured the land of Sichon and Og, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I imagined that the vow had been cancelled. 
  Saying. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is one of the three occasions where Moshe said to the Almighty, “I will not leave You alone until You make known to me whether You will do as I requested or not.” 
  
  Verse 24
  
  Adonoy, Elohim. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Merciful in judgement. 
  You have begun to show Your servant <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an opportunity to stand and pray even though the decree has gone forth. He [Moshe] said to Him, “I learned this from you, for You said to me, ‘Now leave me alone.’ Was I then holding You? [But You said this] to provide an opportunity [and to show] that it was up to me to pray for them. Similarly, I thought to do so now.” 
  Your Greatness. This refers to Your attribute of goodness. Similarly it is said, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”And now please magnify the Might of my Master.” 
  And Your hand. This refers to Your right hand <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which is extended to all who enter the world.
  Powerful. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You subdue with [Your] compassion the attribute of strict justice.
  That there is no power etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You are unlike a king of flesh and blood <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who has advisors and critics who would deter him when he wants to do kindness and to forgo his attribute [of strict justice]. You, however, there is no one to deter You, should You pardon me and annul Your decree. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But according to its simplistic sense [it means]: You have begun to show Your servant the war with Sichon and Og, as it is written, “I have begun defeating before you;” show me also the war with the thirty-one kings. 
  
  Verse 25
  
  Please allow me to cross over. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The word נָא denotes a request.
  This good mountain. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A reference to Jerusalem.
  And the Lebanon. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A reference to the <i>Bais HaMikdosh.</i>
  
  Verse 26
  
  Adonoy grew angry [at me]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He was filled with wrath.
  Through your fault. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You caused this [to happen] to me. Similarly it is said, “And they provoked Him at the waters of Merivah, and Moshe suffered harm because of them.” 
  Enough for you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>So that people should not say, “How harsh is the Master, and how stubborn and pleading is the disciple.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another explanation of רַב לָךְ . Much more than this is preserved for you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>great is the goodness that is hidden away for you. (Siphre) 
  
  Verse 27
  
  And see with your own eyes. You asked of Me — “And let me see the good land”;<i data-commentator="Siftei Chakhamim" data-label="⚬"></i> I will show you all of it, as it is said, “And Adonoy showed him all the land.” 
  
  Verse 28
  
  And command Yehoshua. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Regarding the troubles, the burdens and the strifes [of leadership.] 
  And encourage him and embolden him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With your words so that he will not become faint-hearted, saying, “Just as my teacher (Moshe) was punished because of them, so eventually will I be punished because of them”; I [therefore] assure him that he will cross over and he shall apportion to them [the land.] 
  Because he will cross. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If he will cross at the head [of this people] they will possess [the land], but if not they will not possess it. And similarly you find that when he sent some of the people against Ai and he remained [in the camp], “The men of Ai killed [thirty-six] of them.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And when he fell on his face, he [God] said to him, “Get up.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It [the word קֻם ] is written [without the <i>vov</i>] [so that it can be read] קָם לָךְ — [It is because of] you remaining in your place and sending My children to war [that caused this defeat.] Why is it that you have fallen on your face? Did I not say this to Moshe, your teacher: If he will cross over [at the head] they will cross, and if not, they will not cross. 
  
  Verse 29
  
  We lived in the valley [facing Beis Peor]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And you attached yourselves to idolatry, but nevertheless, “And now Yisroel, listen to the statutes,” and everything is forgiven you. But I was not privileged to be forgiven. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Do not add. For instance to place five <i>parshiyos</i> in the <i>tefillin,</i> to take five species [of fruit] for the mitzvah of <i>lulav,</i> to place five fringes [instead of four on one’s garment]; and this also applies to (the command), “And do not subtract from them.” 
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  You will preserve them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the study of the Mishnah.
  And you will fulfill them. As literally implied.
  For that [displays] your wisdom and understanding, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Through this you will be considered wise and understanding in the eyes of the nations. 
  
  Verse 7
  
  
  
  Verse 8
  
  Upright statutes and laws. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That are proper and acceptable.
  
  Verse 9
  
  [Only] look out for yourself, etc. Lest you forget the words. Then, if you do not forget them, and you fulfill them correctly <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>will you be considered wise and understanding; but if you distort them through forgetfulness, you will be considered fools. 
  
  Verse 10
  
  The day you stood. This verse is connected with the preceding verse: “[the words] your eyes witnessed” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on the day you stood at Choreiv, where you saw the thunder and lightning. 
  They will learn. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For themselves [ יֵלְפוּן ].
  They will teach. Others. [ יְאַלְפוּן ].
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  Adonoy commanded me at that time to teach you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the Oral Law.
  
  Verse 15
  
  
  
  Verse 16
  
   סָמֶל . Form.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  Or lest you raise your eyes [heavenward] —  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to speculate about the matter, and to set your heart to blunder after them. 
  When Adonoy has made them available <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to provide them with light. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another explanation: [He made them available] as deities. He did not prevent them <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from blundering after them, but paved the way for them [to err] through their meaningless speculations, in order to banish them from the world. Similarly it states: “For he smoothes [the way] before his eyes, causing Him [God] to discover his iniquity for which He will hate him. 
  
  Verse 20
  
  [Iron] crucible. This is a vessel in which gold is refined.
  
  Verse 21
  
  Grew angry. He was filled with wrath.
  On account of your statements. Because of your attitude and your actions.
  
  Verse 22
  
  For I am to die — I am not crossing. Since he was to die, how was he to cross? But [what he meant was] “even my bones will not cross over.” 
  
  Verse 23
  
  An image of anything. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The likeness of any object.
  That Adonoy commanded you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That He commanded you not to make.
  
  Verse 24
  
  A jealous Almighty. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He is jealous to take vengeance; In Old French — <i>emportement.</i> His anger is glowing to punish those who worship idols.
  
  Verse 25
  
  And have grown old. He hinted to them that they would be exiled from it at the end of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>eight hundred and fifty-two years, which is the numerical value [<i>gematria</i>] of וְנוֹשַׁנְתֶּם . But he sent them into exile earlier — at the end of eight hundred and fifty years. He exiled them two years earlier than the numerical value of וְנוֹשַׁנְתֶּם so they would not suffer the fulfillment of “that you will be completely removed [from the land].” And this is [the meaning of] what is said: “And Adonoy precipitated the evil, and He brought it upon us, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for Adonoy our God is righteous.” He acted righteously [charitably צְדָקָה) with us, for He hastened to bring [the evil] two years before its time. 
  
  Verse 26
  
  I bring as witness against you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I have designated them to be witnesses that I have warned you.
  
  Verse 27
  
  
  
  Verse 28
  
  There you will serve gods. [This should be understood] as the Targum [has it]: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Since you will serve those who worship them [idols] it will be considered as though you worship them [idols].
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  He will not forsake you by not supporting you with His hands. The expression of לֹא יַרְפְּךָ is an expression signifying that He will not cause something — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he will not cause you to be weakened [forsaken], for He will not separate you from Him. Similarly, “I grasped him and would not let him go,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the word אַרְפֶּנוּ is not vocalized אֶרְפֶֶּנוּ . The term רִפְיוֹן always refers to the causative or reflexive form — [one who forsakes others or one who causes himself to be forsaken], as for example: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Leave her alone,” — let her be released. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Leave Me alone” — release yourself from Me. 
  
  Verse 32
  
  The early years. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Regarding the early years.
  From one end of the heavens. Also inquire of all the creatures [that exist] from one end [of heaven] to the other end. This is its plain meaning; but a Midrashic explanation teaches us <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>regarding the height of Adam <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which reached from earth to heaven, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which is the same measurement as from one end [of the heavens] to the other end. 
  Did anything ever happen comparable to this great event? And what is this great event? [See next verses] Did any people [ever hear], etc. 
  
  Verse 33
  
  
  
  Verse 34
  
  Did any god ever miraculously [come]. Has any god ever performed such miracles to come and take for himself a nation, etc. All these letters <i>hei</i> (ה) are interrogative prefixes, and are therefore vocalized with <i>chataph patach:</i> הֲנִהְיָה — Did anything ever happen. הֲנִשְׁמַע — Did anyone ever hear הֲשָׁמַע — Did any people ever hear. הֲנִסָּה — Did any god ever miraculously. 
  Through tests. By means of tests, he made His mighty deeds known to them, for example: “Glorify yourself at my expense,” whether I will be able to do so. This is an example of a test. 
  With signs. With signs to confirm that he [Moshe] is the messenger of the Almighty, for example, “What is that in your hand.” 
  With wonders. These refer to the wonders that He brought upon them — the astonishing plagues.
  Through warfare. [This refers to the episode] of the [Reed] Sea, as it is said, “For Adonoy is fighting for them.” 
  
  Verse 35
  
  You have been shown. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The word הָרְאֵתָ according to Targum Onkelos means “You were shown.” When the Holy One, blessed is He, gave the Torah, He lay open for them the seven heavens. And just as he split [opened] the upper spheres so too did He split the lower spheres, and thus they saw that He is the only One. It is therefore stated: “You have been shown that you might know.” 
  
  Verse 36
  
  
  
  Verse 37
  
  Because He loved [your fathers]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And all this was because He loved [your fathers].
  And He took you out before Him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Like a man who leads his son before him, as it is said, “the angel of God moved [from its position] when it traveled in front of the Israelite camp, and went behind them.” Another explanation: “And He took you out in His Presence,” in the presence of their fathers, as it is said, “In the presence of their fathers, He did wonders.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not be puzzled that it refers to them (the fathers) in the singular for it has [already] written about them in the singular, “And He chose <i>his</i> descendants after <i>him.</i>” 
  
  Verse 38
  
  [Stronger] than you from before you. Invert [the order of the verse] and then explain it: “to expel from before you nations greater and stronger than you.”
  Like this day. Just like you see this day.
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  Then Moshe set aside. [ יַבְדִיל is the future tense.] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He gave thought in his heart to be concerned about the matter to set them [the cities] aside. And although they would not offer asylum until those cities of Canaan were set aside, Moshe said, a <i>mitzvah</i> that I can fulfil, I will fulfil. 
  Across the Yardein where the sun rises. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>On that side which is on the east of Yardein.
  Where the sun rises Because מִזְרָחָה is in the construct state, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the letter <i>reish</i> is vocalized with a <i>chataf</i> [<i>sheva</i>], [meaning] the rising of the sun — i.e., the place of the sun’s rising. 
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
  And this is the Torah. This refers to that which he was about to set forth after this chapter.
  
  Verse 45
  
  These are the testimonies . . . that Moshe addressed. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They are the very same [testimonies etc.] that he spoke when they went out of Egypt. He reviewed and taught it to them on the plains of Moav.
  
  Verse 46
  
  
  
  Verse 47
  
  Who were across the Yardein. That is on the east, because the second side was to the west. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Not with our fathers <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>alone did Adonoy make this covenant, etc., but with us, etc.. 
  
  Verse 4
  
  Face to face. R’ Berachia said, “This is what Moshe said [implied], Do not say that I am misleading you about something that is not a matter of fact such as an agent does acting as a middleman between the buyer and seller; for in this case, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the seller himself is speaking to you. 
  
  Verse 5
  
  Saying. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[The word לֵאמֹר ] is connected [with the previous verse]: Adonoy spoke to you at the mountain from within the fire <i>saying</i> I am Adonoy etc.”; while I was standing between Adonoy and you.
  
  Verse 6
  
  
  
  Verse 7
  
  In My presence. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In any place where I am and that includes the entire world. Another explanation: So long as I exist. I have already explained the Ten Commandments.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  Preserve. In the previous [Ten Commandments] it states “remember.” [the explanation is] both of them (שָׁמוֹר וְזָכוֹר) <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>were pronounced simultaneously and as one word, and were heard in one sound. 
  As . . . commanded you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Before the giving of the Torah [you were commanded to do so] at Marah.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  Remember that you were a slave, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He freed you on the condition that you shall be His servant and preserve His commandments. 
  
  Verse 16
  
  As the way . . . commanded you. Also regarding the honor of father and mother were they commanded at Marah, as it is said, “there He set before them a statute and an ordinance.” 
  
  Verse 17
  
  Do not commit adultery. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The term נִאוּף, adultery, is applicable only in reference to a married woman. 
  
  Verse 18
  
  Do not covet. [“ לָא תִתְאִַבֶה “ is translated by Targum Onkeles] — “ לֹא תֵירוֹג “ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which is also an expression of desiring, similar to נֶחְמָד לְמַרְאֶה (pleasant to look at), which the Targum translates דִּמְרַגַּג לְמֶחֱזֵי (desirable to behold.) 
  
  Verse 19
  
  Without cessation. The Targum translates וְלֹא יָסָף, — וְלָא פְסַק without interruption, (Because it is the nature of a human being that he is incapable of speaking all his words in one breath [and therefore he must pause between words]; and it is characteristic of the Holy One, blessed is He, that this is not so, [Therefore] He did not pause, and since He did not pause, there was no need to resume,) <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>because His voice is strong and eternal. Another explanation of וְלֹא יָסָף : He never again revealed Himself <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in such a public demonstration. 
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  And you will tell us. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You have diminished my strength like that of a woman, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for I was distressed about you and you weakened my hands, because I saw you were not anxious to come near to Him out of love. Would it not have been better for you to learn [directly] from the Mighty One, and not to learn from me. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  Adonoy is our God, Adonoy is one. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Adonoy who is presently our God and not the God of the nations, will in the future be [recognized] as the One God, as is said, “For then I will turn over to the peoples a pure language that they may all call upon the Name of Adonoy.” And it is said, “On that day Adonoy will be One and His name One.” 
  
  Verse 5
  
  You are to love. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You are to obey His words (commands) because of your love [for Him]. There is no comparison between one who obeys out of love and one who obeys out of fear. He who obeys (serves) his master out of fear, should the master over burden him, he will leave him and go away. 
  With all your heart. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With your two inclinations. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation, “with all your heart” — your heart should not be fragmented with God. 
  With all your soul. Even if He were to take your soul.
  And with all your possesions. With all your wealth. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There are men whose wealth is dearer to them than their bodies. It is therefore said, “With all your possessions.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation, “With what ever measure” — with what ever measure He apportions you, whether it is a measure of goodness or a measure of punishment (you must love Him). Similarly did Dovid say: “the cup of deliverance I will raise [and upon the Name, Adonoy, I will call]. “Trouble and sorrow I encounter, [and upon the Name, Adonoy, I call].” 
  
  Verse 6
  
  And these words. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What is the form of love [you are commanded]? “These words [that I command you today, etc.]” For in this manner you be aware of the Holy One blessed is He, and You will cling to His ways. 
  That I command you today. [These words] shall not be in your eyes like an outdated decree <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which no one takes seriously, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but rather like a newly given one, which is read eagerly by all. [The word] דְיוֹטַגְמָא [implies] a royal command in written form. 
  
  Verse 7
  
  And you shall teach them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The word שִׁנַנְתָּם is an expression of sharpness, implying that they (words of Torah) should be sharp in your mouth, so that if a person asks you anything about them, you will not need to stammer (hesitate) about it, but tell him (the answer) immediately. 
  To your children. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[In this instance בָנֶיךָ ] refers to the disciples (students). We find everywhere that disciples are referred to as children, as it is said, “You are children of Adonoy, your God,” and it says, “the children (disciples) of the prophets who were in Beis Eil.” Similarly in reference to King Chizkiyahu who taught the Torah to all of Yisroel, and he called them children, as it is said, “My children, now, do not be carelessely forgetful.” And even as disciples are called children as it is said, “You are children of Adonoy, your God, so too is the <i>Rav</i> (teacher) called father, as it is said, “My father, my father, the chariot of Yisroel, etc.” 
  And you are to discuss them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Your main discussions should be only about them. Make them (words of Torah) primary and do not make them of secondary importance.
  When you go to sleep. I might conclude that this means even if you go to sleep in midday, it is therefore stated, “When you arise.” I might then conclude that this means even if you arise in midnight, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it is therefore stated, “When you sit at home and when you walk on the road”; thus the Torah speaks of the usual way of life, [indicating that בְּשָׁכְבְךָ means] the usual time of sleeping [and בְקוּמֶךָ means] the usual time of rising. 
  
  Verse 8
  
  And you are to tie them as a sign upon your arm. These are the <i>tefillin</i> that are placed on the arm.
  And they are to be totafos between your eyes. These are the <i>tefillin</i> that are placed on the head. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It is due to the number of Scriptural sections [contained in them] that they are called <i>totafos,</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for טֹט in Coptic language means two, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and פֹת in the African language means two. 
  
  Verse 9
  
  The doorposts of your house. The word מְזֻזוֹת is written defectively to indicate that only <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one is necessary [for each door.]
  And on your gateposts. [The plural is used] to include the gates of courtyards, the gates of provinces and the gates of cities. 
  
  Verse 10
  
  
  
  Verse 11
  
  Hewn cisterns. since it [Eretz Yisroel] is a place of stones and cliffs, the word חַצִיבָה, hewn, is an appropriate term here. 
  
  Verse 12
  
  From the house of slavery. As the Targum explains: “From the house of slavery,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from the place where you were slaves. 
  
  Verse 13
  
  And swear by His Name. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If you possess all these qualities: You fear His Name and you serve Him, then you may swear by His Name; for since you fear His Name you will be prudent with your oath, otherwise you should not swear. 
  
  Verse 14
  
  From the gods of the peoples around you. This laws also applies to those that are far away, but since you observe how those around you go astray after them, the need to warn you against them was of greater necessity. 
  
  Verse 15
  
  
  
  Verse 16
  
  At Massoh. When they went out of Egypt, it was there that they tested Him regarding water, as it is said, “Is Adonoy among us (or not).” 
  
  Verse 17
  
  
  
  Verse 18
  
  The upright and the good. This refers to compromises beyond what is outlined by the law.
  
  Verse 19
  
  As (Adonoy) declared. And where did He so declare? “And I will bring panic to all the people, etc.” 
  
  Verse 20
  
  When your son asks you tomorrow. The word מָחָר (tomorrow) is used sometimes in reference to a distant future.
  
  
  
  
  
  Verse 1
  
  And He will cast out. This is an expression of casting away and displacing, and similarly, “And the iron flies off.” 
  
  Verse 2
  
  And do not favor them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not hold them in esteem. It is forbidden to say, “How handsome is the heathen.” Another interpretation: do not give them an encampment (settlement) in the land. 
  
  Verse 3
  
  
  
  Verse 4
  
  For he will turn your son away from me. If the son of the gentile will marry your daughter, he will turn away your son (grandson) whom your daughter will bear for him, from following after Me. From this we learn that your daughter’s son, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who is born of a gentile, is considered <i>your</i> son; but your son’s son, born of a gentile woman, is not considered your son, rather <i>her</i> son; for it is not said [regarding the prohibition:] “Do not take his daughter for your son,” because <i>she</i> will turn [your (grand)son away from Me], but only that <i>he</i> (the gentile) will turn your son, etc. 
  
  Verse 5
  
  Their altars. Constructed of several stones.
  Their monuments. Made of a single stone.
  Their worship-trees. Trees which they worship.
  Their statues. Carved images.
  
  Verse 6
  
  
  
  Verse 7
  
  Not because of the multitude of your population. This is to be taken literally, but there is also a Midrashic interpretation: Because you do not magnify yourselves (boasting) when I shower you with goodness, therefore did [Adonoy] delight in you. 
  For you are the least. You diminish yourselves, as did Avrohom, who said, “I am but dust and ashes,” and like Moshe and Aharon who said, “What are we”? And you are not as Nevuchadnetzar, who said, “I will be compared to the Most High,” or like like Sancherev, who said, “Who are they among all the gods of these lands, [that have delivered their land out of my hand that Adonoy should deliver Jerusalem and of my hand”?] or like Chirom, who said, “I am a god, in the seat of God, I sit.” 
  For you are the least. Here the word כִּי is used to express “for.”
  
  Verse 8
  
  Rather, out of Adonoy’s love. Here the word כִּי is used to express “rather.” “Not because of the multitude of your population, did Adonoy desire you, rather, out of Adonoy’s love for you.” 
  And out of His keeping the oath. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>On account of His keeping the oath.
  
  Verse 9
  
  For a thousand generations. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But below it states: “For <i>thousands</i> of generations.” Here where it is connected to “and for those who keep His commandments” [referring to those who do so out of fear] it states “for a <i>thousand</i> generations; but below it is connected to “for those who love Me” [referring to those who do so out of love, whose reward is greater,] it states for <i>thousands</i> of generations. 
  For those who love Him. They obey [God’s commandments] out of love.
  And for those who keep His commandments. Referring to those who do so out of fear.
  
  Verse 10
  
  And He pays His enemy to his face. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>During his lifetime He rewards him for his good deeds, in order to destroy him [from participating] in the World to Come. 
  
  Verse 11
  
  Today, to fulfill. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And tomorrow in the World to Come, [will you] receive the reward for them. 
  
  Verse 12
  
  In the future, as a consequence of your heeding. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If, even the lesser commandments which a person [sometimes] treads on with his heels, you will heed, [then] — 
  Adonoy, your God will preserve. . . <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He will keep his promise to you. 
  
  Verse 13
  
  The offspring of your cattle. The young of your cattle <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which the female casts out from her womb.
  And the herds of your sheep. Menachem (ben Seruk) explains that אַבִּירֵי בָּשָׁן <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>(the strong bulls of Bashan) means the choicest of the flock, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>similar to עַשְׁתְּרֹת קַרְנַיִם, which expresses strength. Onkelos translates it as herds of your sheep. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Our Sages said: “Why are they called עַשְׁתָּרֹת ? “Because they enrich their owners.” 
  
  Verse 14
  
  A sterile male — who cannot beget children.
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Perhaps you may think to yourself. You must agree that (כִּי) in this context is an expression of perhaps: Perhaps you may think to yourself “Because they are [so] many, I will be unable to dispossess them.” You should not say [think] so. Do not fear them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And it is impossible to explain [the word כִּי ] according to any of the other meanings of כִּי that would fit in with: Do not fear them. 
  
  Verse 18
  
  
  
  Verse 19
  
  Tests. מַסֹת means tests.
  Signs. For example, “And it became a snake,” and “it became blood on the dry land.” 
  And the wonders —  the wondrous plagues.
  The mighty hand. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the pestilence.
  And the extended arm. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is a reference to the sword of the plague of (the Egyptian) first born.
  
  Verse 20
  
  The tzir’oh. This a flying insect which injected a poisonous substance into them, and castrated them and blinded them in every place where they would hide. 
  
  Verse 21
  
  
  
  Verse 22
  
  Lest the wild animals multiply against you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But is it not true that if they do the will of the Omnipresent they would not have to fear the beast, as it is said, “And the wild animals will be at peace with you”? However it was known to Him that they would sin in the future. 
  
  Verse 23
  
  And will confuse them. Both syllables of the word הָמָם have a <i>kometz</i> vowel because the last <i>mem</i> is not part of the root. Thus וְהָמָם is the same as וְהָם אוֹתָם [and will confuse them]. However (the word וְהָמַם in the verse,) “And though the roller of his wagon was noisy,” the verb הָמַם consists entirely of root letters; therefore half of it has a <i>kometz</i> (הָ) and half of it has a <i>patach</i> (מַ) like any other verb of three letters. 
  
  
  
  
  
  Verse 1
  
  The entire mitzvah. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This can be understood in its plain sense. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There is also a Midrashic explanation: If you began to fulfill a <i>mitzvah,</i> complete it; for the <i>mitzvah</i> carries the name only [it is only accredited] of the one who completes it, as it is said, “And the bones of Yoseif which Bnei Yisroel brought up from Egypt they buried in Shechem.” Now, didn’t Moshe himself attend to them [the bones] to bring them [up from Egypt]? However, since he had no opportunity to complete it, and Bnei Yisroel did complete it, it is called by their name. 
  
  Verse 2
  
  Will you guard His mitzvos — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not to test Him and not to be critical of Him.
  
  Verse 3
  
  
  
  Verse 4
  
  Your garment did not wear out on you. The clouds of Divine Glory rubbed the grime off their clothes and pressed them like pressed garments; and their children too, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as they grew, their clothes grew with them, similar to the covering (shell) of a snail which grows with it. 
  Nor did . . . swell. It did not blow up like dough (בָּצֵק). <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This usually happens to those who walk barefoot, that their feet become swollen. 
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
   זֵית שֶׁמֶן — (literally, the olive of oil). Its meaning is, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>olives that produce oil. 
  
  
  
  
  
  Verse 1
  
  Greater and more powerful than you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You are powerful but they are even more powerful than you.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  Do not say in your heart: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>My righteousness and the wickedness of the nations was the cause [of my inheriting the land.]
  
  Verse 5
  
  Not because of your righteousness — are you coming to inherit — but because of the wickedness, etc. Here the word כִּי means “but.” 
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  I remained on the mountain: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In this sense, the word יְשִׁיבָה (וְאֵשֵׁב) means remaining. 
  
  Verse 10
  
  Tablets The word is written as לוּחַת (a singular form) [without a ו -<i>vov</i> before the ת -<i> tof</i>] to imply that they were both alike.
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  I prostrated myself before God as before, forty days [and forty nights]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As it is said, “I will now ascend to Adonoy, perhaps I will gain atonement for your sin.” During that ascension, I remained for forty days — hence, they came to a close on the twenty-ninth of Av, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as he ascended on the eighteenth of Tammuz. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That day, God granted the Israelites favor and said to Moshe, “Carve two stones for yourself,” and he remained for an additional forty days — hence, they came to a close on Yom Kippur. That day, the Holy One, may He be blessed, granted favor to the Israelites joyfully, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and said to Moshe, ‘I have forgiven, just as you spoke.’ This is why it was designated for atonement and forgiveness. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From where is it derived that He granted complete favor? For it is said concerning the forty days of the last tablets, “I remained on the mountain just as during the first days.” Just as the first were with favor, so were the last with favor. You may thus say that the interim days were with anger. 
  
  Verse 19
  
  
  
  Verse 20
  
  And at Aharon, Adonoy grew very angry. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because he listened to you. 
  To destroy him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the death of children. Similarly, it is said, “I shall destroy his fruit from above.” 
  I also prayed for Aharon. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>My prayer was effective in atoning for half. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Two died, and two were spared. 
  
  Verse 21
  
  Grinding. This is the present tense, like “going,” “longing.” <i>Molant</i> in Old French. 
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  I prostrated myself, etc. These are the very days mentioned above. They are repeated here because Scripture here records the pattern of his prayer, as it is said, “Adonoy God, do not destroy your people, etc.” 
  
  
  
  
  
  Verse 1
  
  At that time. At the end of forty days, He granted me favor, and said, “Carve for yourself,” and, afterward, “Make for yourself an ark.” However, I made the ark first, for, when I arrive with the tablets in hand, where shall I place them? Now this is not the ark which Betzalel made, for they were not engaged with the Tabernacle until after Yom Kippur, since, it was only when he descended from the mountain that he instructed them concerning the construction of the Tabernacle. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And Betzalel made the Tabernacle first, and afterward the ark and the vessels. Hence, this was a different ark; this one went with them when they waged war, while the one Betzalel made did not go to war, except in Eli’s time, when they were punished over it, and it was captured. 
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Bnei Yisroel travelled from Be’eiros Bnei Ya’akon to Moseiroh. Why is this relevant here? Furthermore, was it from Be’eiros Bnei Ya’akon that they travelled to Moseiroh? Was it not, rather, from Moseiroh that they came to Bnei Ya’akon, as it is said, “They travelled from Moseiros, etc.”? Also, “There Aharon died”? Was it not at Mount Hor that he died? Make a reckoning, and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>you will discover that there were eight journeys from Moseiros to Mount Hor. But, rather, this, too, is part of the reprimand. ‘In addition, you perpetrated this; When Aharon died at Mount Hor at the end of forty years, and the clouds of glory departed, you were afraid of war with the king of Arad, so you decided to return to Egypt. You turned back eight journeys, until Bnei Ya’akon, and from there to Moseiroh. There, the Levites fought with you. They killed some of you, and you some of them, until they brought you back along the route of your retreat. From there you returned to Goodgode, which is Chor Hagidgad. 
  
  Verse 7
  
  And from Goodgode, etc. At Moseiroh, you expressed deep grief over the death of Aharon, which brought this upon you, so that it seemed to you as if he had died there. Moshe juxtaposed this reprimand with the shattering of the tablets to teach that the death of the righteous is as disagreeable before God, as the day when the tablets were shattered. Also, to inform you that He was as disturbed when they exclaimed, “Let us choose a leader” in order to turn away from Him as on the day that they made the [golden] calf. 
  
  Verse 8
  
  At that time, Adonoy separated, etc. This refers to the original subject. 
  At that time. During the first year of your departure from Egypt, when you transgressed with the calf, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and the Levites did not transgress, the Omnipresent separated them from you. This passage is juxtaposed with the retreat to Bnei Ya’akon to teach that, here as well, the Levites did not transgress, but remained steadfast in their faith. 
  To carry the ark. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Levites.
  To stand before Adonoy to serve Him, and to bless in his Name. The <i>kohanim.</i> This refers to the lifting of the hands. 
  
  Verse 9
  
  This is why Levi had no share. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because they were separated for service at the altar, and do not have the opportunity for plowing and planting. 
  Adonoy is his heritage. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He receives his allotted portion provided readily from the palace of the King.
  
  Verse 10
  
  And I remained on the mountain. To receive the last tablets. Because he did not specify above how long he remained on the mountain during this final ascent, he returns now and begins anew. 
  Like the first time. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With the first tablets. Just as they were with favor, so were these with favor. However, the intermediate ones, when I remained there to pray for you, were with anger. 
  
  Verse 11
  
  And Adonoy said to me. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Although you turned away from Him and sinned with the calf, He said to me, “Go, lead the people.” 
  
  Verse 12
  
  And now, Yisroel. Although you have perpetrated all this, He is still compassionate and affectionate toward you, so that, despite all your transgressions before Him, He requires nothing of you ‘. . . other than to fear, etc.’ 
  Other than to fear, etc. The Rabbis extrapolate from here: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>All things are in the hands of Heaven, aside from the fear of Heaven. 
  
  Verse 13
  
  To keep Adonoy’s commandments. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And this is also not for naught, but ‘for your benefit’ — so that you may be rewarded. 
  
  Verse 14
  
  Look! to Adonoy your God. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>All things. Even so, Only your forefathers did Adonoy desire. Above all things.
  
  Verse 15
  
  You. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Just as you see yourselves, desired above all nations, like this day. 
  
  Verse 16
  
  Your heart’s blockage. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Your heart’s obstruction — its covering.
  
  Verse 17
  
  And Lord over lords. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>No lord is capable of rescuing you from His hand.
  Who neither exercises favoritism. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If you cast off His yoke.
  Nor accepts bribes. To appease him with monetary gifts.
  
  Verse 18
  
  Who performs justice for orphan and widow. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This expresses power. Adjacent to His power, you find His humility. 
  And loves the convert to give him bread and a garment. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is a significant matter, as Ya’akov devoted himself totally to praying for this, “. . .and gives me bread to eat and clothing to wear.” 
  
  Verse 19
  
  Because you were strangers. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With your own blemish do not taunt your fellow.
  
  Verse 20
  
  Fear Adonoy your God. And serve Him, and cling to Him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>After having acquired all of these attributes, then ‘swear in His Name.’ 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Know today. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Pay close attention, so that you know and understand, and accept my reprimand. 
  For it is not with your children. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That I now speak, who might say, ‘We do not know, nor have we seen, all this.’ 
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Amid all of Yisroel. Wherever any of them fled, the earth split and swallowed him up. These are R’ Yehudah’s remarks. R’ Nechemiah said to him, ‘But is it not already stated, “The earth opened its mouth” — not “its mouths”?’ He said, ‘Then how am I to sustain “amid all of Yisroel”’? He replied, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>‘The ground sloped, funnel-like, so that wherever one of them was, he rolled into the abyss. 
  And all the sustenance at their feet. This refers to a man’s wealth, which establishes him on his feet. 
  
  Verse 7
  
  But rather your eyes have witnessed. This completes the passage stated above, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>‘For it is not with your children who have not known, etc., but rather with you, whose eyes have witnessed, etc.’ 
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  Is not like the land of Egypt. But better than it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This assurance was made to the Israelites when they departed from Egypt, when they said, ‘Perhaps we shall never come to a land as good and as beautiful as this.’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But perhaps Scripture speaks derogatorily and this is what he told them: ‘It is not like the land of Egypt, but inferior to it.’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Torah therefore teaches, “Chevron was built seven years before, etc.” One man built them, Cham built Tzoan for his son Mitzrayim, and Chevron for Canaan. it is customary for a man to build the superior one and afterward build the inferior one, so that what is discarded by the first is relegated to the second. Everywhere, what is cherished takes precedence. Thus you learn that Chevron is superior to Tzoan. Now Mitzrayim is the most praiseworthy of all lands, as it is said, “Like Adonoy’s garden, like the land of Mitzrayim.” And Tzoan was the most praiseworthy in Mitzrayim, for it was the seat of royalty, as it is said, “for his ministers were in Tzoan.” Chevron was most inferior in Eretz Yisroel — that is why it was set aside as a cemetery. Yet, despite this, it was superior to Tzoan. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In Kesubos, this is expounded differently. Is it possible that a man would build a home for his younger son, and then for his older son? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Rather, it was built up seven times more than Tzoan. 
  From which you departed. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even the land of Raamses [and Goshen], where you dwelt, which is the best of the land of Mitzrayim, as it is said, “in the best of the land, etc.” — even that cannot compare with Eretz Yisroel. 
  And watered it on foot. In the land of Egypt, you had to bring water from the Nile on foot in order to irrigate it; you had to lose sleep, to toil. The lowlands were irrigable, but not the highlands, and you had to bring the water up from the low areas to the high ones. But with this, “by the rain of the skies you will drink water.” You can sleep in your bed while the Holy One, may He be blessed, irrigates lowland and highland, open and enclosed areas alike. 
  Like a vegetable garden. For which rainfall is insufficient. It must be irrigated on foot, with [the water carried on] the shoulders. 
  
  Verse 11
  
  Is a land of mountains and plains. The mountain is more valuable than the plain, for in the plain, on a <i>kor</i>-sized parcel you may plant a <i>kor,</i> but on the mountain, a <i>kor</i>-sized parcel yields five <i>kors</i> — four on its four slopes, and one at its peak. 
  And plains. This refers to level areas.
  
  Verse 12
  
  That Adonoy, your God, looks after. But does He not look after all the lands, as it is said, “Bringing rain to no-man’s land”? But, rather, it is as if He seeks after no other land but this, and as a result of seeking after this, He incidentally seeks after all the other lands. 
  The eyes of Adonoy, your God, are always upon it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To see what its needs are, and to initiate decrees concerning it, sometimes beneficial, and sometimes damaging, etc., <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as stated in tractate Rosh Hashanah. 
  From the year’s beginning. From the beginning of the year judgement is passed determining what is to occur at its end.
  
  Verse 13
  
  Should you heed [lit., “It shall be . . .”]. “It shall be” relates to the statement above, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”by the rain of the skies you will drink water.” 
  Should you thoroughly heed. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If you heed the old, then you shall heed the new. Similarly, “It shall be, if forgetting you forget.” If you begin forgetting, you shall eventually forget everything. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is as it is written in the scroll, ‘If you forsake me for a day, I shall forsake you for two.’ 
  Commanding you today. They must be as fresh to you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as if you heard them this very day. 
  To love Adonoy. You must not say, ‘I shall study so that I may become wealthy, or so that I may be entitled “Rabbi,” or so that I may be rewarded.’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Rather, all that you fulfill, fulfill with love, and the glory will eventually follow. 
  And to serve Him with all your hearts. With the service of the heart — this refers to prayer, as prayer is entitled “service,” as it is said, “Your God whom you constantly serve.” Was there service in Bavel? Rather, because he prayed, as it is said, “Windows were open for him, etc.” Similarly, with Dovid it is said, “May my prayer be established like incense before You.” 
  With all your hearts and with all your souls. But has not Scripture already commanded, “With all your heart and with all your soul”? Evidently, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one command is addressed to the individual, and the other command is addressed to the community. 
  
  Verse 14
  
  I will provide the rain of your land. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You fulfilled your obligation — I, too, shall fulfill my obligation. 
  In its time. During the night, so that it does not trouble you. Another interpretation of “in its time.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>On Shabbos eve, when everyone is at home. 
  Fall rain. This refers to the rain which falls after seeding, saturating the earth and the seeds. 
  Spring rain. This refers to the rain which falls just prior to the harvest, filling the stalks with grain. The word מַלְקוֹשׁ denotes something which arrives late, as Targum renders “the late ones,” לַקִּישָׁא Another interpretation. It is called מַלְקוֹשׁ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>because it descends on the ears and on the stalks. 
  You will harvest your grain. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You will gather it into your home, not your enemies, as it is said, “...if I give your grain, etc., for he who gathers it shall consume it,” but not as it is said, “It shall come to pass that if Yisroel plants, etc.” 
  
  Verse 15
  
  And I will provide grass in your field. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>So that it will not be necessary for you to lead it to the desert. Another interpretation. You will reap your produce throughout the entire rainy season, and throw it before your animals. Then you will discontinue reaping for thirty days prior to the harvest, and there will be no shortfall of grain. 
  And you will eat and be full. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This a different blessing — the blessing will visit the bread with your abdomen, so that you will eat and be full. 
  
  Verse 16
  
  Look out for yourselves. Since you will eat and be full, look out for yourselves, so that you are not insubordinate, for a man does not rebel against the Holy One, may He be blessed, except when satiated, as it is said, “Lest you eat and become full, and your cattle and flocks multiply.” What is said afterward? “You shall become arrogant and forget.” 
  And you turn away. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>By abandoning the Torah, and because of this, “you serve alien gods.” For once a man abandons the Torah, he proceeds to adhere to idolatry. Similarly, Dovid said, “For they have driven me away, this day, from adherence to Adonoy’s heritage, saying, ‘Go, worship, etc.”’ Now who said this to him? But, rather, since I have been driven away from engaging in the study of Torah, I am thereby brought close to worshipping alien gods. 
  Alien gods. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They are alien to those who worship them — he cries out to him, but he does not respond. Thus, he has become alienated from him. 
  
  Verse 17
  
  Its produce. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even what you bring to it, as it is said, “You have planted much, but gathered little.” 
  And you will swiftly be removed. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In addition to all the other suffering, I will exile you from the land <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which caused you to sin. This is compared to a king who sent his son off to a feast, but sat and admonished him, ‘Do not overindulge in eating, so that you may return home in cleanliness.’ The son payed no attention, overindulged in eating and drinking, vomited, and filthied everyone attending the feast. He grasped his hand and foot, and flung him behind the palace. 
  Swiftly. I will not allow you any extension. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But you may ask, was not an extension granted to the generation of the flood, as it is said, “His days shall be a hundred and twenty years”? The generation of the flood <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>had no one from whom to learn. You, however, have someone from whom to learn. 
  
  Verse 18
  
  You are to place these words of Mine. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even after you are exiled, you must distinguish yourselves by performing <i>mitzvos.</i> Set the <i>tefilin</i> in place, and affix the <i>mezuzos,</i> so that they do not seem novel when you return. Similarly, it is said, “Establish marks of distinction for yourself.” 
  
  Verse 19
  
  To speak in them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From the time that the son is able to speak, teach him “Torah, Moshe commanded us,” so that this develops his speech. From here it is said that, when an infant begins speaking, his father should converse with him in the sacred language, and teach him Torah. If he failed to do this, it is as if he had buried him, for it is said, “Teach them to your sons to speak in them, etc.” 
  
  Verse 20
  
  
  
  Verse 21
  
  In order that they will be many — your years and the years of your children. If you do this, they will be many, but if not, they will not be many, for the Torah’s statements may be expounded so that the negative infers the positive, and the positive infers the negative. 
  To give them. “To give you” is not written here, but “to give them.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Thus, we discover the derivation of the revival of the dead from the Torah. 
  
  Verse 22
  
  You truly guard. This admonishment includes many warnings. One must be diligent in learning, so that it will not be forgotten. 
  To walk in all His ways. He is merciful — you should be merciful. He acts kindly — you should act kindly.
  And to cling to Him. Is it possible to say this? Is He not a consuming fire? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Rather, cling to the disciples and the sages, and I will credit you as if you had clung to Him. 
  
  Verse 23
  
  Adonoy will expel. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You have fulfilled your obligations — I, too, shall fulfill my obligation. 
  And more powerful than you. You are powerful, but they are more powerful than you. For, if the Israelites are not powerful, what kind of praise is it by which He extols the Emorites by saying that they are more powerful than you? But rather, you are more powerful than the other nations, and they are more powerful than you. 
  
  Verse 24
  
  
  
  Verse 25
  
  No man will stand up, etc. I only know a man. A nation, family, or sorceress with her witchcraft — how is this derived? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Torah therefore teaches, “there will not stand up” — in any case. If so, why does the Torah teach “a man”? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even one like Og, king of Bashan. 
  Fear of you and awe of you. But are not fear and awe the same? Evidently, “fear of you” refers to those nearby, and “awe of you” to those distant. “Fear” denotes sudden fright, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”awe” denotes long term dread. 
  As he promised you. Where did He promise? “I shall send My fear before you.”
  
  Verse 26
  
  Look, I place a blessing and a curse. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To be pronounced at Mount Gerizim and Mount Eival. 
  
  Verse 27
  
  The blessing. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>On condition that you listen.
  
  Verse 28
  
  From the course which I command you this day, to follow. This teaches that anyone who worships idols <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>has strayed from the entire course commanded to Yisroel. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here it is derived that anyone who admits to idolatry denies the entire Torah. 
  
  Verse 29
  
  You shall place the blessers. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As Targum [Onkelos] renders, יָת מְבָרְכַיּאָ, “The blessers.” 
  On Mount Gerizim. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Towards Mount Gerizim <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>they turned their faces, and opened with the blessing, “Blessed is the man who does not make a sculptured or molten, etc.” All the curses in that chapter were first recited with the word “blessed.” Then they turned their faces towards Mount Eival, and opened with the curse. 
  
  Verse 30
  
  Are they not. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This provides the landmarks.
  Far beyond. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Far after the crossing of the Yardein, in the distance beyond, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as indicated by the word “beyond.” Wherever אַחֲרֵי — “beyond” is mentioned, the reference is to great distance. 
  Along the route of the sunset. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Beyond the Yardein, toward the west. The cantillation of the passage proves that they are two matters, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>since they are punctuated with two cantillation symbols; אַחֲרֵי, “far beyond,” is punctuated with the <i>pashta</i> symbol, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>while דֶרֶךְ, “the route,” is punctuated with the <i>mishpal</i> symbol, and is dotted. If אַחֲרֵי דֶּרֶךְ, “far beyond the route,” were a single phrase, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>then אַחֲרֵי, “far beyond,” would be punctuated with the <i>meshares</i> symbol — the reverse <i>shofar</i> — and דֶּרֶךְ, “route,” would be punctuated with the <i>pashta</i> symbol, and would be undotted. 
  Opposite Gilgal. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>At a distance from Gilgal.
  Moreh Plain. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This was Shechem, as it is said, “Until the territory of Shechem — until Moreh Plain.” 
  
  Verse 31
  
  For you shall pass across the Yardein, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The miracles at the Yardein will portend, for you, that you will enter the land and take possession of it. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  You must obliterate. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Destroy, then destroy afterward. This teaches that, when destroying idolatry, one must tear out the roots. 
  All of the places where the nations worshipped, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What must you obliterate from them? ‘Their gods on the mountains.’ 
  
  Verse 3
  
  Altar. Composed of a number of stones.
  Pillar. Single-stoned. This is the <i>‘bimus’</i> mentioned in the Mishnah, ‘A stone quarried originally as a <i>bimus.</i>’ 
  Asherah. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A tree that was worshipped.
  Obliterate their name. Give them degrading nicknames. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”The house of exaltation,” entitle “The house of ruin.” “Universal vision” — “Thorny vision.” 
  
  Verse 4
  
  Do not act this way. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>By bringing burnt-offerings for the sake of Heaven anywhere except for the place [God] will select. Another interpretation. ‘Smash their altars, obliterate their names — do not act this way. . .’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibits erasing the sacred name, and breaking an altar stone, or a Temple courtyard stone. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Rebbi Yishmael said, ‘Is it conceivable that an Israelite would smash altars? Rather, do not act as they do, whereby your iniquity would cause the ruin of the Temple of your forefathers.’ 
  
  Verse 5
  
  Seek His Presence. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the Tabernacle at Shiloh.
  
  Verse 6
  
  Your sacred offerings. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Obligatory <i>shelamim</i>-offerings.
  Your tithes. The animal tithe <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and the second tithe, to be eaten within the walls [of Jerusalem]. 
  The elevation of your hands. This refers to the first <i>bikurim</i>- fruits, concerning which it is said, “The <i>kohein</i> shall take the basket from your hand.” 
  The first born of your cattle. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To give to the <i>kohein,</i> so that he may offer them up there. 
  
  Verse 7
  
  As Adonoy has blessed you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>According to the blessing, bring. 
  
  Verse 8
  
  You may not do everything we do, etc. This continues from above, from “For you shall pass across the Yardein, etc.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When you cross the Yardein, you will be immediately permitted to bring up offerings on the personal <i>bamah</i>-altar, thoughout all fourteen years of conquest and apportionment. However, on the personal <i>bamah</i>-altar, you may not offer everything you offer here, this day, at the Mishkan, which remains with you and has been anointed. This is an appropriate place for bringing sin-and guilt-offerings, and promissory and contributory-offerings. However, on the personal <i>bamah</i>-altar, nothing may be offered except for the promissory and contributory, And this is the meaning of “each what is upright in his eyes.” Promissory-and contributory offerings, That you donate because you feel it is proper to bring them and not because you <i>must.</i> These you may offer on a personal <i>bamah</i>-altar. 
  
  Verse 9
  
  For you will not have come. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Throughout those fourteen years.
  As yet. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Like “yet.”
  To the peace. This refers to Shiloh.
  The territory. This refers to Jerusalem.
  
  Verse 10
  
  When you cross the Yardein and settle in the land. When you have apportioned it, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and everyone distinguishes his portion and his tribe. 
  And He has granted you peace. After the conquest and apportionment, and peace with the nations whom Adonoy allowed to remain in order to test Yisroel — this did not occur until the time of Dovid — then: 
  
  Verse 11
  
  Let it be that the place, etc. Build, for yourselves, the chosen Sanctuary in Jerusalem. This is as it is said concerning Dovid: “It was, when the king had settled in his palace, and Adonoy had granted him peace on every side, from all his enemies; then the king said to the prophet Noson, ‘Look here, I am settled in a palace of cedarwood, while the ark of God languishes amidst curtains.”’ 
  It is there that you shall bring. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The discussion above concerns Shiloh, while the discussion here concerns Jerusalem. This is why Scripture separates them, by granting permission between them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From the time that Shiloh was laid waste and they arrived at Nov, and Nov was laid waste and they arrived at Giveon, personal <i>bamah</i>-altars were permitted, until they arrived at Jerusalem. 
  Your choice promissory-offerings. This teaches that one must offer the choicest.
  
  Verse 12
  
  
  
  Verse 13
  
  Take heed. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This places a negative commandment over the matter.
  Anywhere you envision as proper. Which occurs to you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>However, you may bring an offering by prophetic instruction, as with Eliyahu at Mount Carmel. 
  
  Verse 14
  
  Of one of your tribes. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In Binyamin’s portion. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Above, however, it is said, “of all your tribes.” How can this be? When Dovid purchased the threshing site from Aravna the Yevusite, he gathered the gold from all the tribes; still, the threshing site was in Binyamin’s territory. 
  
  Verse 15
  
  Except, with the fullness of your appetite. What is Scripture’s subject? Is it “appetite meat,” permitting it to them without offering the sacrificial portions? But it is stated elsewhere, “When Adonoy, your God, expands your borders, etc., and you assert, ‘Let me eat meat, etc.”’ What, then, is the subject here? Sacred animals which were afflicted with a blemish which may be redeemed and eaten anywhere. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps they may be redeemed even with a transient blemish? The Torah therefore teaches, “except.” 
  You may slaughter and eat. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You are not permitted to shear or milk, but only to eat by slaughtering. 
  The ritually unclean and the clean. Because this was converted from a sacred sacrifice, concerning which it is said, “Meat which came into contact with anything unclean may not be eaten,” it is necessary <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to permit the unclean and the clean to eat it in a single plate. 
  Like the deer and the gazelle <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which are not eligible as sacrifices.
  Like the deer and the gazelle. This exempts them from the gifts of the foreleg, the jaw, and the maw. 
  
  Verse 16
  
  However, you may not eat the blood. Although I have stated that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>its blood is not to be sprinkled on the altar, you may not eat it. 
  Spill it like water. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches you that it does not require covering. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation. It is like water with regard to the conditioning (<i>hechsher</i>) of edible seeds [for ritual contamination].
  
  Verse 17
  
  You are not permitted. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This passage places a negative commandment over the matter.
  You are not permitted [lit. not able]. R’ Yehoshua ben Korchah said, ‘You are able, but are not permitted.” Similarly, “The Yevusites, who dwelt in Jerusalem, the sons of Yehudah were not permitted [lit. not able] to drive out.” They were able, but were not permitted, because Avrohom had made a covenant with them, when he bought the double tiered Machpelah-cave from them. They were not Yevusites, but Chitites, but, in recognition of the city entitled Yevus (they were called Yevusites). This is stated clearly in Pirkei dR’ Eliezer. This is why it is said, “...unless you cast aside the blind and the lame” — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the statues on which the oath was inscribed. 
  The first born of your cattle. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibition applies to the <i>kohanim.</i>
  The terumah-separation of your hand. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the first fruits.
  
  Verse 18
  
  Before Adonoy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Within the walls.
  And the Levite in your cities. If you do not have his portion for him — for example, the first tithe — give him the tithe of the indigent. If you do not have the tithe of the indigent, invite him to partake of your <i>shelamim</i>-offering. 
  
  Verse 19
  
  Watch yourself. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This places a negative commandment over the matter.
  On your land. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In the diaspora, however, you are not admonished to concern yourself with him more than with the indigent Israelites. 
  
  Verse 20
  
  When . . . expands, etc. The Torah teaches proper behavior — a man should not crave eating meat <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>unless he enjoys expansion and affluence. 
  To the full extent of your appetite, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>However, in the wilderness, non-sacrificial meat was forbidden to them, unless it was sanctified and brought as a <i>shelamim</i>-offering. 
  
  Verse 21
  
  When the place is distant from you. So that you are unable to come every day to offer the <i>shelamim</i> sacrifice, as you are now, when the Mishkan travels with you, 
  you may slaughter, as I have commanded you. We learn that there is a command concerning the proper method of slaughtering. This refers to the slaughtering laws told to Moshe at Sinai. 
  
  Verse 22
  
  Only, as the deer, etc, may be eaten. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You are not admonished to eat them in ritual purity. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps, just as the fat of the deer and the gazelle are permitted, so is the fat of the non-sacrificial animal permitted? The Torah therefore teaches, “only.” 
  
  Verse 23
  
  Only exercise strength in not eating the blood. From the statement “exercise strength,” you learn that they wallowed in the eating of blood. It was therefore necessary to say “exercise strength.” This is R’ Yehudah’s opinion. R’ Shimon ben Azai said, Scripture merely admonishes and teaches you the extent to which <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>you must exercise strength with <i>mitzvos.</i> If blood, which is easily avoided, as a man has no craving for it, yet it is necessary to strengthen you in admonishing against it; then certainly the other commandments. 
  Do not eat the spirit with the meat. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibits the limb of a living animal.
  
  Verse 24
  
  Do not eat it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibits the dripping <i>tamtzis</i> blood.
  
  Verse 25
  
  Do not eat it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibits the blood absorbed in the limbs.
  So that you may enjoy beneficence, etc. Go forth, learn the reward for <i>mitzvos.</i> Take blood, which a man finds repugnant; yet, one who refrains from it gains merit for himself and his children after him. Certainly with larceny and promiscuousness, which a man craves. 
  
  Verse 26
  
  However, your sacred offerings. Although you may slaughter non-sacrificial animals, I did not permit you to slaughter sacrificial offerings and eat them in your cities without offering them up. Rather, bring them to the chosen Sanctuary. 
  
  Verse 27
  
  Execute your burnt-offerings. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If they are burnt-<i>olah</i>- offerings, place the flesh and the blood on the altar. If they are <i>shelamim</i>-peace-offerings, “the blood of your sacrifices shall be poured on the altar” first, and then “the flesh may be eaten.” The Rabbis expounded additionally. “However, your sacrificial-offerings . . .”: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches concerning sacrificial-offerings outside the land. And it teaches that exchange-offerings and the offspring of sacrifices must be offered up. 
  
  Verse 28
  
  Preserve. This refers to the study of the law, which must be preserved in one’s gut, not to be forgotten, as it is said, “It is pleasurable that you preserve them in your gut.” If you have studied the law, then it is possible for you to heed and to perform; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but anyone who is not involved in study can not be involved in performance. 
  All these words. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A minor commandment should be as precious to you as one of great consequence.
  That which is good. In the eyes of Heaven.
  And that which is upright. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In the eyes of mortals.
  
  Verse 29
  
  
  
  Verse 30
  
  Lest you are torn apart. Onkelos’ interpretation is that the reference is to a pitfall. In my opinion, he was not exacting in following the literal meaning, for we never find the letter ‘ נ in the word יוֹקֵשׁ, “pitfall,” even as a root letter which is sometimes dropped. However, in reference to tearing apart and violent shaking, we find the ‘ נ, “His knees knocked against each other.” Here, too, my rendition is, “Lest you are torn apart with them,” by emulating their activities. Similarly, “Let the debtor jostle after all his possessions.” He curses the villain, wishing him numerous debtors who will jostle one another in pursuit of his money. 
  After they have been annihilated before you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>After you observe when I have annihilated them before you, focus your attention as to why I annihilated them — because of their decadent behavior. So you refrain from emulating them so that no one come to annihilate you. 
  How did . . . worship? Since no punishment was specified for idol worship except for slaughtering, burning, pouring libations, or prostrating oneself, as it is written, “For the sake of none but Adonoy alone” — activities generally performed for the sake of the Supreme Being. This passage proceeds to teach that, if it is customary to worship an idol with some other ritual <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for example, exposing oneself for the sake of Peor, or casting a stone for the sake of <i>Markolis</i> — then that is its recognized worship form, and [the worshiper] is liable. However, for slaughtering, burning, pouring libations, and prostrating oneself, even when not customary, one is liable. 
  
  Verse 31
  
  For, even their sons. “Even” includes their fathers and mothers. R’ Akiva said, ‘I saw a Gentile tie his father <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>before his dog, who then ate him.’ 
  
  
  
  
  
  Verse 1
  
  Everything. The less significant as well as the greatly consequential.
  Be careful to fulfill. This adds a negative command to the positive commands stated in this chapter, as “be careful” always denotes a negative command, except that one is not punished with lashes for violating “be careful” when it is added to a positive command. 
  Do not add to it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Five <i>totafos</i> with the <i>tefilin,</i> five species with the <i>lulav,</i> four benedictions with the priestly benediction. 
  
  Verse 2
  
  And he gives you an omen. In the heavens, as it is said with Gideon, “Produce an omen for me,” and it is said, “Please, let the fleece be dry, etc.” 
  Or a miracle. On earth. In spite of this, pay no heed to him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And should you ask, ‘Why has the Holy One, may He be blessed, empowered him to produce an omen’? “For Adonoy your God is testing you.” 
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  Keep his commandments. The Torah given through Moshe.
  Heed his voice. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The voice of the prophets.
  Serve Him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In his Sanctuary.
  Cleave to Him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Embrace His ways; engage in kindness, bury the dead, and visit the sick, just as the Holy One, may He be blessed, did. 
  
  Verse 6
  
  A fabrication. Something cast out of the universe, non-existent, never created. I never told him to say it. <i>Destolude,</i> “perverted” in Old French. 
  And redeemed you from the house of bondage. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even if He had done nothing for you but redeemed you, this is sufficient. 
  
  Verse 7
  
  If . . . should incite you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The word הֲסָתָה always denotes inciting, as it is said, “If Adonoy has incited you against me.” <i>Ametra,</i> “seduce” in Old French. He seduces him into performing the act. 
  Your brother. Paternally, or — 
  Your mother’s son. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Maternally.
  Your bosom. Who reclines in your bosom, and is wrapped up with you. <i>Afichiede</i> in Old French. Similarly, “And from the area wrapped in the earth” — from the foundation embedded in the earth. 
  Who is your soul mate. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to your father. Scripture specifies those whom you cherish — certainly with others.
  Clandestinely. Scripture depicts ordinary circumstances. The seducer will ordinarily only deliver his message clandestinely. Similarly, Solomon says, “In the evening, when day has darkened into night, in the black of night and murkiness.” 
  Whom you never knew, neither you nor your forefathers. This is something extremely degrading to you, for even the Gentile nations do not abandon their forefathers’ tradition; yet, he tells you ‘Abandon your forefathers’ tradition’! 
  
  Verse 8
  
  Who are near you or at a distance. Why specify “near” and “distant”? Rather, Scripture states the following: By the nature of those nearby, you may learn the nature of those at distance. Just as those nearby are empty of substance, so are those distant insubstantial. 
  From the ends of the earth. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the sun, the moon, and the heavenly hosts, which traverse the world from end to end. 
  
  Verse 9
  
  Do not be favorably inclined towards him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not be inclined towards him, do not love him. Because it is said, “Love your fellow as yourself” — here, do not love him. 
  Do not listen to him. When he begs for his life, for forgiveness. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because it is said, “Lay aside [your hatred of him] and assist him” — here, do not lay aside [your hatred]. 
  Do not view him compassionately. Because it is said, “Do not stand by at the spilling of your brother’s blood” — here, have no compassion. 
  Do not take pity. Do not extend yourself to exonerate him.
  Do not cover for him. If you have incriminating information, you are not permitted to keep silent. 
  
  Verse 10
  
  For you must surely execute him. If the court found him innocent, retry him to incriminate him; but if the court found him guilty, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>do not retry him to exonerate him. 
  Let your hand strike him first. It is a <i>mitzvah</i> for the object of his seduction to execute him. If he did not succeed in killing him, then others must perform the execution, as it is said, “The hand of all the people, etc.” 
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  In which to settle. This excludes Jerusalem, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which was not given as a dwelling place. 
  If you hear, etc., saying. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Saying the following: 
  
  Verse 14
  
  Men have gone out — unscrupulous. Without a yoke, as they have cast off the yoke of Heaven. 
  Men. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But not women.
  The inhabitants of their city. But not the inhabitants of another city. From here it is derived that an apostate city cannot be so designated unless suborned by men, and by its own constituents. 
  
  Verse 15
  
  You must investigate, inquire, and interrogate thoroughly. From here it is derived that there are seven inquiries, from the added passages. Here there are three: “investigation,” “inquiry,” and “thoroughness.” “Interrogate” is not counted, since the examining interrogation is derived from there. Elsewhere, it is said, “The magistrates must investigate thoroughly.” Still elsewhere, it is said, “You must investigate thoroughly.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Thoroughly” and “Thoroughly” are extrapolated by the principle of textual comparison, so that the Torah’s specifications with each may be applied to the other. 
  
  Verse 16
  
  You must surely strike down. If you are unable to execute them by the method specified by Scripture for them, execute them by another method. 
  
  Verse 17
  
  For Adonoy your God. For His Name and for His sake.
  
  Verse 18
  
  So that Adonoy withdraws His raising fury. For, so long as idolatry exists in the world, fury rages in the world. 
  
  
  
  
  
  Verse 1
  
  Do not lacerate yourselves. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not inflict lacerations and gashes on your flesh over the dead, as is the custom among the Emorites for you are God’s children, and must therefore appear suitably becoming, rather than lacerated and hairless. 
  Between your eyes. Near the forehead. Elsewhere it is said, “They may not tear bald spots in their heads.” This equates the entire head with the area between the eyes. 
  
  Verse 2
  
  For you are a sacred people. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Your own sanctity extends from your forefathers; in addition, “Adonoy has chosen you.” 
  
  Verse 3
  
  Any abomination. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Anything I made abominable to you. For example, puncturing the ear of a first-born animal in order to slaughter it outside the Sanctuary — this is something I made abominable to you, from “There shall not be any blemish on it.” Here the Torah proceeds to teach that it is forbidden to slaughter it and then eat it on the basis of that blemish. If one cooked meat with milk — this is something I made abominable to you, so eating it is prohibited here. 
  
  Verse 4
  
  These are the animals . . . the gazelle, the deer, the antelope. We learn that wild animals are included in the word בְּהֵמָה, “animal”; and we learn that the unclean domestic and wild animals are more numerous than the clean ones, since the less numerous are specified everywhere. 
  
  Verse 5
  
  The ibex. Targum renders “wild goat,” “Mountain goats.” This is the <i>esteinbuc</i> [in Old French]. 
  And the wild ox. <i>Torbala,</i> ‘ox of the forest.’ <i>Bala,</i> ‘forest’ in Aramaic. 
  
  Verse 6
  
  Cloven. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Split, as Targum [Onkelos] renders. 
  Hoof. <i>Plante</i> [in Old French].
  Truly split. Divided into two nails. Some are cloven, but not divided into nails. They are unclean. 
  Within the animals. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The inference is, ‘what is found within the animal, you may eat.’ From here it is derived that the fetus is permitted through the slaughter of its mother. 
  
  Verse 7
  
  The dromedary. A creature with two humps and two spinal columns. The Rabbis remark: Why were they repeated? The animals — because of the dromedary, and the fowl — because of the <i>ra’ah,</i> which were not listed in Toras Kohanim. 
  
  Verse 8
  
  And do not come in contact with their carcasses. The Rabbis explain that this applies during the festivals, for a man is required to purify himself during the festival. Perhaps the admonition applies throughout the year? The Torah therefore teaches, “Say to the <i>kohanim,</i> etc.” If uncleanliness emanating from a human corpse is stringent, restricting only the <i>kohanim,</i> but not the Israelites — then the lenient uncleanliness emanating from an animal carcass is — certainly. 
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  You may eat any pure bird. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This permits the bird released by the <i>metzora. </i>
  
  Verse 12
  
  This is what you may not eat. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibits the slaughtered bird.
  
  Verse 13
  
  The ra’ah, ayah, etc. The <i>ra’ah, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>ayah,</i> and <i>dayah</i> are one and the same. Why is it entitled “<i>ra’ah</i>”? Because its vision is exceedingly powerful. Why does our prohibition specify all its names? In order to refute those who would take exception; so that one does not prohibit it as “<i>ra’ah,</i>” while another permits it with the claim that its name is “<i>dayah,</i>” or its name is “<i>ayah,</i>” and it was thus never prohibited by Scripture. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With the birds, the impure ones are specified. This teaches that the pure birds are more numerous than the impure ones. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Therefore, those less numerous are specified. 
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  And the <i>tinshames.</i> <i>Chalve soriz,</i> [in Old French]. 
  
  Verse 17
  
  The <i>shalach.</i> Which catches fish in the ocean.
  
  Verse 18
  
  The <i>duchifas.</i> This refers to the wild turkey, in Old French, <i>herupe,</i> with a double crest. 
  
  Verse 19
  
  Flying creeping creatures. This refers to tiny insects that creep along the ground. Flies, hornets, and impure locusts, are called שֶׁרֶץ . 
  
  Verse 20
  
  Every ritually clean bird, you may eat. But not the impure ones. This adds a positive command to the negative. Similarly with the animals: “That, you may eat” — but not impure animals. A negative command derived from a positive statement is regarded as a positive command, so that the violator transgresses a positive as well as a negative command. 
  
  Verse 21
  
  To the alien in your cities. The resident alien, who has resolved to refrain from idolatry, but eats meat without ritual slaughter. 
  For you are a people sanctified to Adonoy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Sanctify yourselves by abstaining from that which is permitted. Things which are permitted, but some abstain from them as if they were prohibited; do not permit them in their presence. 
  Do not cook a kid. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Three times; this excludes wild animals, fowl, and impure animals. 
  
  Verse 22
  
  Do not cook a kid, etc. You must surely tithe. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What is the relationship between the two subjects? The Holy One, may He be blessed, said to Yisroel, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>‘Do not cause Me to cook the young shoots of your crops while still in their mothers’ innards, for, if you do not tithe properly, just before their ripening I shall summon the east wind and batter them, as it is said, “battered before becoming standing grain.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Similarly, with regard to the <i>bikurim</i>-gift. 
  On a yearly basis. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here it is derived that one may not use the new crop as tithe for the old.
  
  Verse 23
  
  You shall eat, etc. This refers to the second tithe, for we have already been taught to give the first tithe to the Levites, as it is said, “When you receive, from the Israelites, etc.” And they are permitted to eat it anywhere, as it is said, “You may eat it anywhere.” Obviously, then, this refers to a different tithe. 
  
  Verse 24
  
  For . . . has blessed you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>So that the grain is too abundant to carry.
  
  Verse 25
  
  
  
  Verse 26
  
  For anything you desire. This is a general statement.
  For cattle, flocks, wine, intoxicating liquor. This is specific. 
  And for anything that you wish. This is a return to the general. Just as the specific statement refers explicitly to <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the earth’s progeny which is suitable for human consumption, etc. 
  
  Verse 27
  
  And the Levite, etc., you must not abandon.  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>By neglecting to give him the first tithe. 
  Since he has no portion or inheritance with you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This excludes the gleaning, forgotten sheaves, and edge of the field gifts, and abandoned produce, since his share in them is equivalent to yours. Hence, they are exempt from tithing. 
  
  Verse 28
  
  At the end of three years. This comes to teach that if one withheld his tithes during the first and second years of the <i>shmittah</i>-cycle, he must divest his home of them during the third year. 
  
  Verse 29
  
  The Levite shall come. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And take the first tithe.
  And the proselyte and the orphan. They take the second tithe, which belongs to the indigent this year. You are not required to eat it in Jerusalem, the way you are required to eat the second tithe during the first two years. 
  Let them eat their fill. Give them enough to satiate them. From here we derive, “One may not give the indigent in the threshing area less than, etc.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You must bring to Jerusalem the first and second year’s tithes which you withheld, and confess, ‘I have divested my home of the sacred produce’ as specified in “When you have finished tithing.” 
  
  
  
  
  
  Verse 1
  
  At the end of seven years. Perhaps seven years for each and every loan? The Torah therefore teaches, “The seventh year is approaching.” If you say that there are seven years for each and every loan? for everyone’s loan, how is it that it is approaching? This teaches that the seven years follow the count of the <i>shemitah</i> cycle. 
  
  Verse 2
  
  Suspend every creditor’s hand. Suspend the hand <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>of every creditor.
  
  Verse 3
  
  You should demand payment from the stranger.  This is a positive commandment.
  
  Verse 4
  
  End it [poverty], so that there will be no one destitute among you. Yet elsewhere it is said, “For the destitute will never cease.” But, whenever you fulfill the will of God, there will be destitute among others, but not among you; whenever you fail to fulfill the will of God, there will be destitute among you. 
  Destitute. [This refers to someone] poorer than עָנִי, “indigent.” The word אֶבְיוֹן denotes someone desirous of everything. 
  
  Verse 5
  
  Only if you listen. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Then, there will be no one destitute among you. 
  You listen [lit., “listen you listen”]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Listen a little, and you will be given the opportunity to listen much. 
  
  Verse 6
  
  Just as He told you. Where did He tell you? “You are blessed in the city.”
  You will grant loans. Whenever a word denoting lending is used in reference to the lender, the usage is causative, “you will grant loans.” But if it had said וְעָבַעְתָּ, then it would refer to the borrower, as in “you will borrow.” 
  You will grant loans to nations. Perhaps you will borrow from one and lend to another? The Torah therefore teaches, “but you will not borrow.” 
  You will rule over many nations. Perhaps other nations will rule over you? The Torah therefore teaches, “but they will not rule over you.” 
  
  Verse 7
  
  If there should be someone destitute in your midst. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The neediest should be given preference.
  Among one of your brothers. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Your paternal brother should be given preference over your maternal brother.
  Your cities. The indgent of your city should be given preference over the indigent of a different city.
  Do not harden. Some people agonize over whether to give or not; the Torah therefore says, “Do not harden.” Some people open the hand, then close it; the Torah therefore says, “Do not close.” 
  Against your destitute brother. If you do not give him, you will eventually become a brother of the destitute. 
  
  Verse 8
  
  You must surely open. [lit. “Open, you must open] Even repeatedly. 
  Rather, you must surely open. כִּי here is understood as “rather.” 
  You must surely extend a loan to him. If he refuses charity, extend a loan to him. 
  To cover the wants. However, you are not required to make him wealthy. 
  Which he lacks. Even a horse to ride, or a servant to announce his arrival. 
  He [lit. “him.”] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to a wife. Similarly, it is said, “I shall make ‘him’ a helpmate alongside him.” 
  
  Verse 9
  
  And if he cries out, concerning you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps this is a <i>mitzvah?</i> The Torah therefore teaches “So that he does not cry out.” 
  You will be regarded as sinful. In any case, even if he does not cry out. Then why does it say, “And if he cries out concerning you”? I punish more swiftly with an outcry than without an outcry. 
  
  Verse 10
  
  You must surely give him. Even a hundred times.
  Him. Between you and him [in total privacy].
  For, as a consequence of this thing [lit. this word]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even if you merely said that you would give. You will be rewarded for saying as well as for giving, 
  
  Verse 11
  
  Therefore. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For this reason.
  Saying. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I am counselling you for your own good.
  To your brother, to your indigent. To which brother? To the indigent. 
  To your indigent. With one <i>yud</i> meaning a single indigent. However, “your indigent” with two <i>yuds</i> refers to two of the indigents. 
  
  Verse 12
  
  If . . . is sold to you. Through others. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When the courts sold him for his larceny, is Scripture’s subject here. But it is already said, “If you purchase a Hebrew slave,” and Scripture there refers to a sale by the courts. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Rather, because of two novel teachings here. One, it is written “Or a Hebrew woman” — she must also be liberated after six years. But not a woman sold by the courts, since women are not sold for larceny, as it is said, “For ‘his’ larceny” — not for her larceny. Rather, a minor sold by her father. This teaches that if six years elapsed before she reached puberty, she must be liberated. Another novel teaching here is “you must surely present him with a severance bonus.” 
  
  Verse 13
  
  
  
  Verse 14
  
  You must surely present him with a severance bonus. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The literal meaning of this is “adornment,” to be held high and viewed. An object which indicates that you treated him benevolently. Some explain that the word refers to a necklace worn around the throat. 
  From your flocks, your threshing area, and your wine cellar. Perhaps only from these alone? The Torah therefore teaches, “with which . . . blessed you.” From everything with which your Creator blessed you. Why are [only] these mentioned? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Just as these are distinguished by their blessed status, so do we include everything categorized as blessed. This excludes mules. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Also, the Rabbis derive in tractate Kidushin, through the <i>gezerah shava</i>-word comparison principle, the amount which must be given to him from each species. 
  
  Verse 15
  
  Remember that you were a slave. And I bestowed a parting gift and repeated it with the spoils of Egypt and [then] the spoils of the sea. You, as well, should bestow a severance gift and then repeat it. 
  
  Verse 16
  
  
  
  Verse 17
  
  Perpetual slave. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps this follows the plain meaning? The Torah therefore teaches, “Return, everyone, to his ancestral property, everyone shall return to his family.” This teaches that the reference here is merely in the perpetuity of <i>Yovel.</i> 
  Do the same to your maid-servant as well. Bestow the severance bonus upon her. Perhaps even with the piercing [of the ear] Scripture equates her? The Torah therefore teaches. “If the slave should say.” The slave undergoes the piercing, but not the maid-servant. 
  
  Verse 18
  
  For, double the profit produced by the wage earner. From here it is derived that a Hebrew slave works day and night, thus producing double the work of the wage earner hired on a daily basis. What work does he do at night? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>His master gives him a Gentile maid-servant, and the offspring are the property of the owner. 
  
  Verse 19
  
  Every firstborn . . . you must consecrate. Elsewhere it is said that one should not consecrate him. How is this resolved? He may not consecrate him as a different sacrifice. Here, however, it teaches that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it is a <i>mitzvah</i> to declare ‘You are hereby consecrated as a firstborn.’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation. One cannot say “You must consecrate”! since it has already been said. “Do not consecrate”! And one cannot say “Do not consecrate”! since it has already been said, “You must consecrate”! How is this resolved? You may consecrate it whereby its monetary value becomes sacred, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>then donate, to the sacred <i>hekdesh</i> domain, the value of its beneficiary payment. 
  You may not work with your first-born ox, or shear, etc. The converse, as well, is prohibited by Rabbinic derivation, but Scripture depicts what is commonly practiced. 
  
  Verse 20
  
  Before Adonoy your God, you must eat it. This is addressed to the <i>kohein</i>, as we already find that this is one of the priestly gifts, whether sound or blemished, as it is said, “Their flesh shall be yours, etc.” 
  Each year. This teaches that it should not be detained for more than a year. Perhaps it becomes disqualified once the year had passed? It has already been compared to the tithe, as it is said, “You must eat, before Adonoy your God, etc., the tithe of your grain, wine, and oil, and the first-born of your cattle and flocks.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Just as the second tithe is not disqualified from one year to the next, so is the first-born not disqualified. Rather, it is a <i>mitzvah</i> within the year. 
  Each year [lit. year by year]. If it was slaughtered at the end of the year, it may be eaten that day, and another day into the following year. This teaches that it may be eaten for two days and a night. 
  
  Verse 21
  
  A blemish. This is a general statement.
  If it is crippled or blind. This is specific.
  Any severe blemish. This returns to the general. Just as the specific statement refers explicitly to a visible permanent blemish, so must every disqualifying blemish be visible and permanent. 
  
  Verse 22
  
  
  
  Verse 23
  
  Only, do not eat its blood. In order that you do not say that, as the entire animal is permitted by exemption from a generally prohibited category — since it is sacred, yet may be slaughtered outside the sanctuary without redemption and eaten — then perhaps even its blood is permitted. The Torah therefore teaches “Only do not eat its blood.” 
  
  
  
  
  
  Verse 1
  
  Take heed of the month of spring. Before it arrives. Take heed that it is compatible with springtime, so that you may bring the <i>omer-mincha</i>- offering. If not, add a month to the year. 
  From Egypt at night. But didn’t they leave by day, as it is said, “On the day after the pascal-offering, the Israelites went out, etc.”? But, because it was at night that Pharoah granted them permission to leave, as it is said, “He called for Moshe and Aharon at night, etc.” 
  
  Verse 2
  
  You shall slaughter the pesach-offering to Adonoy your God; flocks. As it is said, “You shall take it from the sheep and goats.” 
  And cattle. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You shall slaughter, as the <i>chagigah</i>-offering. If those engaged as partners in the <i>pesach</i> were a large group, they must bring, with it, a <i>chagigah</i>-offering, so that it is eaten when they have filled themselves. In addition, the Rabbis derive many teachings from this passage. 
  
  Verse 3
  
  Bread of anguish. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Bread which memorializes the anguish they suffered in Egypt.
  Since in haste you left. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Without sufficient time for the dough to leaven. This will serve as a memorial. The haste was not yours, but Egypt’s, as it is said, “The Egyptians pressed the people, etc.” 
  So that you remember. By eating the <i>pesach</i> and <i>matzah,</i> the day of your departure. 
  
  Verse 4
  
  None of the flesh may remain — which you slaughter towards evening of the first day — until morning. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibits retaining the flesh of the <i>pesach</i> offered during future generations, since this was previously stated only with regard to the <i>pesach</i> brought in Egypt. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The “first day” mentioned here refers to the fourteenth of Nisan, as it is said, “But before the first day you must remove all leaven from your homes.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because Scripture has digressed from matters concerning the <i>pesach,</i> and entered a discussion of the laws of the seven days — for example, “For seven days, are you to eat on it <i>matzos</i>,” “No sourdough of yours may be seen in all of your boundary” — it is now necessary to identify the slaughter to which this admonition is directed. For, if it had written, “None of the flesh which you slaughter towards evening may remain until morning,” one might have concluded that <i>shelamim</i>-offerings slaughtered throughout the entire seven day period are included in “do not allow to remain,” and thus may be eaten for only a day and a night. Scripture, therefore, specifies “towards evening ‘of the first day.”’ Another interpretation. To the <i>chagigah</i>-offering of the fourteenth, is Scripture’s reference, teaching that it may be eaten for two days. And “the first” mentioned here is Scripture’s reference to the first day of the festival. This is the sense of the passage: ‘The flesh of the <i>chagigah</i> which you slaughter towards evening may not remain overnight during the first day of the festival until the morning of the second; however, it may be eaten on the fourteenth and fifteenth.’ This is the way it is taught in tractate Pesachim. 
  
  Verse 5
  
  
  
  Verse 6
  
  Towards evening, at sunset, at the time you left Egypt. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>These are three separate times. Towards evening — after six hours — slaughter it. At sunset — eat it. At the time you left [Egypt] — you burn it, meaning that it is disqualified as <i>nosar,</i> and must be removed to the burning site. 
  
  Verse 7
  
  You shall cook. The reference is to roasting over an open fire. This, too, is described as cooking. 
  You may depart in the morning. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The morning of the second day. This teaches that one is required to remain overnight, to include the night after the festival. 
  
  Verse 8
  
  For six days you shall eat matzos. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Elsewhere it is said seven days. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Seven from the old crop, six from the new. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation. This teaches that eating <i>matzoh</i> on the seventh day is not obligatory. You learn from this, and apply it to all six days; For, the seventh was included in a general group, and then isolated, with the teaching that eating <i>matzah</i> then is not obligatory, but arbitrary. It was not isolated strictly for itself, but as an example for the entire group. Just as the seventh day is arbitrary, so are all the days arbitrary, except for the first evening, which Scripture designates as obligatory, as it is said, “In the evening you shall eat matzos.” 
  [Is one of] withdrawal for the sake of Adonoy your God. Withdraw from working. Another interpretation. A gathering for celebrating with food and drink, as in “Please, let us gather you up.” 
  
  Verse 9
  
  From the time the sickle begins felling the standing grain. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From the time the <i>omer</i> is cut, which begins the harvest. 
  
  Verse 10
  
  The fullness of your open-handed gift. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The fullness of the gift of your hand, wholly commensurate with the blessing. Bring <i>shelamim</i>-offerings of rejoicing, and invite guests for feasting. 
  
  Verse 11
  
  The Levite, proselyte, orphan, and widow. My four correspond with your four — your son, daughter, servant, and maid-servant. If you bring joy to Mine, I shall bring joy to yours. 
  
  Verse 12
  
  Remember that you were a slave, etc. I redeemed you with thr stipulation that you observe and fulfill these statutes. 
  
  Verse 13
  
  When you harvest. At harvest time, when you place the summer produce in storage. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation of when you harvest your threshing area and wine cellar. This teaches that the <i>sukkah</i> should be covered with the husks and skins left in the threshing area and wine cellar. 
  
  Verse 14
  
  
  
  Verse 15
  
  You shall experience pure joy. According to its plain meaning, this is not a command, but an assurance. According to the Talmudic teaching, however, it is derived from here that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the last evening of the festival is included in the <i>mitzvah</i> to rejoice. 
  
  Verse 16
  
  He shall not appear empty handed in the presence of Adonoy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Rather, bring <i>olah</i>-pilgrimage-offerings and festive <i>shelamim</i>-offerings. 
  
  Verse 17
  
  Everyone according to the gift appropriate to his means. Someone who has numerous guests and great affluence should bring many <i>olah-</i> and <i>shelamim</i>-offerings.
  
  Verse 18
  
  Judges and police officers. Judges: Magistrates who render legal decisions. Police officers — who compel the people to abide by their instructions <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>by administering corporal punishment with cudgels and whips, until they accept the judge’s decision. 
  In all of your cities. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In each and every city.
  For your tribes. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This continues from ‘You shall appoint for yourself’ — “Judges and police officers you shall appoint for yourself for your tribes, in all of your cities which Adonoy, your God, is giving you.” 
  For your tribes. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that judges are to be seated for each and every tribe and in each and every city.
  Who will judge the people, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Appoint competent, righteous judges, to judge righteously. 
  
  Verse 19
  
  Do not pervert justice. This follows the obvious interpretation.
  Do not display favoritism. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Not even during the arguments. This prohibits the judge from being gentle with one but harsh with the other, or from requiring one to stand while the other is seated; because when one notices the judge deferring to his fellow, his arguments are repressed. 
  Do not accept bribery. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even to adjudicate fairly.
  For bribery blinds. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Once he has accepted his bribe, it is impossible for him not to be partial, and subvert the verdict in his favor. 
  Words that are just. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Words that are justified, true justice. 
  
  Verse 20
  
  Pursue absolute justice. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Follow after the pre-eminent tribunal.
  So that you may live and inherit. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There is adequate merit in the appointment of ethical judges to bring life to the Israelites, and settle them on their land. 
  
  Verse 21
  
  Do not plant an Asherah tree for yourself. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This makes him liable from the time that it was planted. Even if he never worshipped it, he transgresses a negative commandment for the very planting. 
  Do not plant an <i>Asherah</i> tree for yourself; any tree near the altar of Adonoy, your God. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibits planting a tree <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or building a structure on the Temple mount. 
  
  Verse 22
  
  Do not erect for yourself a monument. A single-stone monument <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for sacrificial offerings, even for the sake of Heaven. 
  That [God] detests. An altar made of stones or <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an earthen altar is what He commanded, but He detests this, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>because it was in the canon of the Canaanites. Although He cherished it during the times of the patriarchs, He now detests it, since they included it in the idolatrous ritual. 
  
  
  
  
  
  Verse 1
  
  Do not sacrifice, etc., anything bad. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibits causing the <i>pigul</i> disqualification of the sacred offerings through a pernicious statement. Additional derivations are extrapolated from this in the tractate dealing with the slaughter of the sacred offerings. 
  
  Verse 2
  
  By violating His covenant. Which He established with them prohibiting idolatry.
  
  Verse 3
  
  That I did not command. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To worship them.
  
  Verse 4
  
  Authenticated. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The testimony was consistent.
  
  Verse 5
  
  You are to take out that man . . . to your city, etc. Anyone who renders אֶל שְׁעָרֶיךָ as “to the gates of your tribunal” is mistaken, for we have learned the following: “to your gates” — this refers to the gate where he worshipped. But perhaps it refers to the gate in which he was tried? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Your gates” is said below, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and “your gates” is said above. Just as “your gates” above refers to the gate in which he worshipped, so does “your gates” below refer to the gate in which he worshipped. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Targum [Onkelos] renders “to your city.” 
  
  Verse 6
  
  Two witnesses or three. If testimony is valid with two, why is three specified? To compare three to two. Just as two comprise a single entity, so three comprise a single entity — hence, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>none are liable as “conspiring witnesses” unless all are convicted as conspirators. 
  
  Verse 7
  
  
  
  Verse 8
  
  If . . . is too abstruse. הַפְלָאָה always denotes separation, or setting apart — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the matter is separated, concealed from you. 
  Between blood and blood. Between ritually unclean blood and clean blood.
  Between decision and decision. Between a ‘not guilty’ decision, and a ‘guilty’ decision. 
  Or between leprosy and leprosy. Between ritually unclean leprosy, and clean leprosy. 
  Matters under dispute. When the wise men of the city disagree over the matter, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one finding that it is unclean, the other that it is clean; one ruling ‘guilty,’ the other ‘not guilty.’ 
  You shall rise and ascend. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that the Beis Hamikdosh was loftier than all other places.
  
  Verse 9
  
  The <i>kohanim</i> — the Levites — The <i>kohanim,</i> who are descended from the tribe of Levi. 
  And the judge officiating during those days. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even if he is not comparable to the other judges who preceded him, you must obey him — you have no one but the judge in your day. 
  
  Verse 10
  
  
  
  Verse 11
  
  Neither right or left. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even if he tells you that right is left or left is right; certainly, if he tells you that right is right and left is left. 
  
  Verse 12
  
  
  
  Verse 13
  
  Let all the people hear. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here it is derived that we wait with him until the festival, then execute him during the festival. 
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  He may not acquire an abundance of horses for himself. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Except as required for his riding entourage, so that he does not send the people back to Egypt, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the source of supply for horses, as it is said concerning Shlomo, “Chariots were brought up out of Egypt for six hundred silver pieces, and horses for one hundred fifty.” 
  
  Verse 17
  
  He may not acquire an abundance of wives. No more than eighteen, as we find that Dovid had six wives, and it was said to him, “If this is insufficient, then I shall add, for you, as many, and again.” 
  And silver and gold he may not accumulate for himself in great abundance. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Except as required to maintain his retinue.
  
  Verse 18
  
  It shall be, that when he occupies. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If he fulfills this, then he is worthy of his kingdom enduring. 
  A duplicate of [this] Torah. Two Torah scrolls, one to be stored in his treasure chamber, and one to accompany him on his arrivals and departures. Onkelos, however, translates “text,” rendering מִשְׁנֵה as “teaching,” or “word.” 
  
  Verse 19
  
  Every word of this Torah. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This follows the plain meaning.
  
  Verse 20
  
  And he does not stray from the commandment. Even an easily fulfilled directive by a prophet.
  So that the days of his reign are lengthy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Implicit in the positive is the negative. We find this with Shaul, whom Shmuel told, “Wait seven days, until I come to you, etc.,” to offer <i>olah</i>-sacrifices. And it is written, “He waited seven days,” but did not keep his commitment to wait the entire day. He had hardly completed the <i>olah</i>-offering, when Shmuel arrived, and told him, “You have been foolish! You have not kept. etc., so now your reign will not endure.” Thus, you learn that, over an easily fulfilled directive by a prophet, he was punished. 
  He and his sons. This teaches that if his son qualifies as a regent, he takes precedence over all other candidates. 
  
  
  
  
  
  Verse 1
  
  The entire tribe of Levi. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Whether physically sound or blemished.
  A portion. In the spoils.
  Or an inheritance. In the land.
  Adonoy’s fire offerings. The sacred offerings at the Sanctuary.
  And His inheritance. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the extra-Sanctuary sacred items — the <i>terumah</i>-gifts and the tithes. However, they did not receive a complete inheritance among their brethren. Sifrei expounds: But he will have no territory — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>this refers to the inheritance of the remaining ones. ‘Among his brothers’ — this refers to the inheritance of five. I do not know what this means. But it seems to me that the Canaanite territory across the Yardein and onward is entitled ‘The land of five nations;’ that of Sichon and Og, ‘Two nations,’ the Emorites and Canaanites; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and ‘the inheritance of the remaining ones’ adds that of the Keinites, Kenizites, and Kadmonites. A similar exposition is made in the portion of the Torah concerning gifts disclosed to Aharon, “Therefore, Levi did not have, etc.” — this prohibits [the territory of] the Keini, Kenizi, and Kadmoni. Afterward, I found in R’ Klonimus’ commentary, that the text of Sifrei is as follows: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“‘But he will have no territory’ — this refers to the inheritance of five. Among his brothers. This refers to the inheritance of seven.” The inheritance of five tribes, and the inheritance of seven tribes. Because Moshe and Yehoshua did not appropriate and inheritance except that of the five tribes alone — for Moshe appropriated the portions of Reuvein, Gad and half the tribe of Menashe. Yehoshua appropriated the portions of Yehudah, Efrayim, and half the tribe of Menashe, and the seven others took possession by themselves, after Yehoshua’s demise — because of this, he mentions five separately, and seven separately. 
  
  Verse 2
  
  As He said to him. “You shall not inherit their land, etc., I am your portion.” 
  
  Verse 3
  
  From the people. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But not from the <i>kohanim.</i>
  Whether an ox or a sheep. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This excludes wild animals.
  The foreleg. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From the carpus to the shoulder blade, <i>espaldon</i> in Old French. 
  The jaw. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Including the tongue. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Those expounding Scriptural selections remarked that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the foreleg represents the hand, as it is said, ‘He grasped a spear in his hand’; the jaw represents prayer, as it is said, ‘Pinchas stood and prayed;’ and the [fourth] stomach represents ‘[He pierced] . . . the woman in her genital area.’ 
  
  Verse 4
  
  The first portion of your grain. This refers to the <i>terumah</i>-gift. No amount is specified. The Rabbis, however, established specific amounts. The generous gift: one fortieth of the total crop. The minimal gift: one sixtieth. The standard gift: one fiftieth. They found Scriptural support for the minimal amount of one sixtieth, as it is said, “Give <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one sixth of an <i>eiphah</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from a <i>chomer</i> of barley.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Now one sixth of an <i>eiphah</i> is half a <i>se’ah.</i> If one gives half a <i>se’ah</i> from a <i>kur</i>, the resulting amount is one sixtieth, since the <i>kur</i> is comprised of thirty <i>se’ahs.</i> 
  And the first of the shearing of your sheep. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When you shear your sheep every year, give the first of it to the <i>kohein.</i> No amount is specified, but the Rabbis established a specific amount: one sixtieth. How many sheep cause the first shearing obligation? Five ewes, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as it is said, “Five sheep which cause [the first shearing obligation].” R’ Akiva said, “The first shearing” — two. “of your sheep” — four. “you shall give him” — five. 
  
  Verse 5
  
  To stand and perform the service. This teaches that the service may be performed only while standing.
  
  Verse 6
  
  If a Levite should come. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps it is literally to the Levite that Scripture refers? The Torah therefore teaches “He shall perform the service” this excludes the Levites, who are not permitted to perform the services. 
  Coming with all his soul’s desire. He shall perform the service. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches, concerning the <i>kohein,</i> that he is permitted to come and offer up his personal voluntary or obligatory sacrifices, even during a watch which is not his own. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation. This teaches, further, that the <i>kohanim</i> who came during the festival <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[were permitted] to bring offerings with the ministering watch, by performing the sacrificial services with the offerings <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which were brought because of the festival obligation — for example, the festival <i>musaf</i>-offerings — although the watch was not their own. 
  
  Verse 7
  
  
  
  Verse 8
  
  They shall eat equal portions. This teaches <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that they share in the skins, and in the flesh of the sin-offering goats. Perhaps even in the offerings unrelated to the festival — for example, the constant <i>tamid</i> and Shabbos <i>musaf</i>-offerings, and the endowment and gift-offerings? The Torah therefore teaches, except for what the families sold [to one another], with the exception of the matters [included] in the ancestral exchange, during the time of Dovid and Shmuel, when the watches were established. They exchanged with each other — ‘Take your Shabbos, and I will take my Shabbos.’ 
  
  Verse 9
  
  Do not learn to perpetrate. ‘But you may learn to understand and instruct.’ This means, to understand how corrupt their activities are, and to instruct your children, ‘Do not do this, as this is the custom of the Gentiles.’ 
  
  Verse 10
  
  Anyone who passes his son or daughter through fire. This is the way “Molech” was worshipped. They would build a fire on either side, and then pass the child between both of them. 
  Who practices the kosem-occult. What is the <i>kosem</i>? One who grasps his divining rod and asks, ‘Shall I go, or not’? Concerning this it is said, “My people petition their sticks, their rods counsel them”! 
  Who practices time-frame- occult. R’ Akiva said that this refers to those who divine the times, declaring that certain times are propitous for beginnings. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Rabbis said, that this refers to sleight of hand magicians. 
  Who divines portentuous events. [As when] bread drops from his mouth, a deer crosses his path, or his staff falls from his hand. 
  
  Verse 11
  
  Or a snake charmer. Who gathers flocks of snakes and scorpions or other wild animals into one area.
  One who invokes the spirit of Ov. This refers to sorcery entitled “Pisom”: A voice emanates from the armpit, and summons the dead onto the armpit. 
  Or yidoni. He places the bone of an animal called <i>yedoa into his mouth, and the bone speaks through magical powers. </i>
  Or communicates with the dead. For example, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>someone who conjures up [the dead] onto his male organ, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or communicates with a skull. 
  
  Verse 12
  
  Anyone perpetrating this. ‘One perpetrating all this’ is not said, but ‘anyone perpetrating this’ — even one of them. 
  
  Verse 13
  
  Walk in perfect trust with Adonoy, your God. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Walk with Him in utter trust, in anticipation of Him. Do not explore the future, rather, whatever befalls you accept with perfect trust. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Then, you will be with Him, [He will take you] as His portion. 
  
  Verse 14
  
  Adonoy, your God, has not given you their status. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Whereby they listen to augurers or sorcerers, for He visited the Divine Presence on the prophets, and the <i>urim vetumim</i> oracle. 
  
  Verse 15
  
  From your midst, of your brethren, like me. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Just as I am in your midst and of your brethren. He shall ordain [a prophet] for you in place of me. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Similarly, from prophet to prophet. 
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Which I did not instruct him to say. However, I did instruct his fellow. 
  Which he says in the name of foreign gods. Even if he is halachically correct, by prohibiting what is actually prohibited, and permitting what is permitted. 
  He must die. By asphyxiation. With three, execution is carried out by mortals: with <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>someone who fabricates a prophetic message he did not hear; one who delivers a prophecy which was not revealed to him, but to his fellow; and one who prophesies in the name of an idol. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>However, one who withholds his prophecy, violates a prophet’s instructions, or violates his own prophecy is punished by Heavenly execution, as it is said, “I shall prosecute [the matter] with him.” 
  
  Verse 21
  
  If you should say to yourself. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You are destined to say this, when Chananiah ben Azor will appear and prophesy, “Behold, the Sanctuary vessels will be returned from Babylon now, immediately,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>while Yirmiyahu will stand and cry out, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Concerning the columns and the basin, etc., concerning the remaining vessels” which were not exiled with Yechaniah — “they shall be transported to Babylon” with Zidkiyahu’s exile! 
  
  Verse 22
  
  Should the prophet speak. And say, ‘The following is destined to befall them,’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and you observe that it does not occur — This is something Adonoy did not say, and you must kill him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But you may ask, this applies with a prophet who foretells the future. What if he appears and says ‘You must do the following. I speak by the word of God!’? They have already been instructed: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If he attempts to divert you from any one of the commandments, “Do not listen to him”; unless he has been established in your estimation as a perfect saint, as, for example, Eliyahu on Mount Carmel, who offered a sacrifice on an extra-Sanctuary altar when such altars were prohibited, in order to create a restrictive enclosure around Yisroel — strictly as befitting the need of the moment, so that the breach [in Torah observance] may be contained. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is why it is stated, “You shall obey him.” 
  Do not fear him. Do not refrain from finding him guilty. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not fear punishment because of him.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Ready the route. Refuge! Refuge! was emblazoned <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>at every fork in the road.
  Divide the borders of your land into three sections. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The distance from the border until the first of the refuge cities should be equivalent to the travelling distance between that city and the second; so, from the second to the third; and so from the third to the opposite border of Eretz Yisroel. 
  
  Verse 4
  
  
  
  Verse 5
  
  And as his hand swung. . .downward. As he lowered the axe over the tree. Targum [Onkelos] renders וְתִתְמְרֵיג יְדֵהּ, meaning “his hand was lowered” to strike a downward blow with the axe onto the tree. “For the cattle lowered it,” Yonasan renders, אֲרֵי מְרַגוּהִי תּוֹרַיָּא . 
  The iron flew off the wooden handle. Some Rabbis say that the iron flew off the handle. But some say that the iron loosened a chip from the tree being chipped. This flew off, and caused the death. 
  
  Verse 6
  
  Lest the blood-redeemer pursue. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is why I am instructing you to ready the route, and [why there are] numerous refuge cites. 
  
  Verse 7
  
  
  
  Verse 8
  
  When [God] expands . . . <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in accordance with His oath. To give you the land of the Keini, Kenizi, and Kadmoni. 
  
  Verse 9
  
  You shall add three more. Making nine — three across the Yardein, three in the land of Canaan, and three in the time destined to come. 
  
  Verse 10
  
  
  
  Verse 11
  
  If there is a man who hates his neighbor. Because of his hatred, he will eventually stalk him. From here it is derived that if a man violates a minor offense, he will ultimately commit a grave transgression. Because he violated “Do not hate [your brother],” he ultimately committed murder. This is why it says, “If there is a man who hates his neighbor, etc.” Otherwise, it should have written, “If a man rises up, stalks his neighbor, and wounds him mortally.” 
  
  Verse 12
  
  
  
  Verse 13
  
  Do not view him with compassion. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not say, the first one has already been killed. Why kill this one, and have two dead Jews? 
  
  Verse 14
  
  Do not move back the boundary. The word means the same as “They have retreated rearward.” When one moves the boundary marker rearward, into his neighbor’s property, in order to increase his own. But doesn’t it already say, “Do not steal”? Why, then, does the Torah say, “Do not move back...”? This teaches that someone who overturns his neighbor’s boundary violates two negative commandments. Perhaps this applies outside the land [of Eretz Yisroel] as well? The Torah therefore teaches, “in your hereditary property which you inherit, etc.” In Eretz Yisroel one violates two commandments, but outside [Eretz Yisroel,] one violates only “Do not steal.” 
  
  Verse 15
  
  One witness. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This establishes a source construct: Wherever “witness” is mentioned in the Torah, the reference is to two, unless specified as one. 
  For any sin or transgression. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To have his fellow <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>penalized by his testimony, whether by corporal or monetary punishment. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>However, he may rise up to require him to take an oath. If someone says to his fellow, ‘Repay that which I lent you,’ he replies, ‘I owe you nothing,’ and a single witness testifies that he owes [the money,] he is obligated to take an oath. 
  By the word of two witnesses. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But they cannot write their testimony in a letter and send it to the court; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>nor may a translator stand between the witnesses and the justices.
  
  Verse 16
  
  And bears fallacious testimony against him. The story is utterly untenable, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as the witness was dissociated from the entire testimony. How is this? When other witnesses said to them, ‘But weren’t you with us on that day at another location?!’ 
  
  Verse 17
  
  The two men shall stand. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Our passage refers to the witnesses. This teaches that women cannot testify, and that the witnesses must testify while standing. 
  Who are involved in the dispute. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the litigants.
  Before Adonoy. It should seem to them, as if they stand before the Omnipresent, as it is said, “He [God] judges in the midst of judges.” 
  Who are in those days. Yiftach, in his generation, is like Shmuel in his generation — you must treat him reverently. 
  
  Verse 18
  
  The judges shall investigate thoroughly. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is directed at those asserting that the witnesses were conspirators. They shall investigate and interrogate those accusing them of conspiracy, by the prescribed method of investigation and interrogation. 
  Behold, the witness testified falsely. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Wherever “witness” is mentioned, Scripture refers to two. 
  
  Verse 19
  
  As he conspired. But not as he did. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here it is derived that if the execution was carried out, the witnesses are not executed. 
  To do to his brother. What does the Torah teach with “to his brother”? It teaches that witnesses who conspired against the daughter of a <i>kohein</i> who was married are not executed by burning, but by the method of execution of the adulterer, which is asphyxiation, as it is said, “She . . . shall be burned by fire” — she, but not the adulterer. This is why “to his brother” is said here — “as he conspired to do to his brother,” but not as he conspired to do to his sister. However, with all the other executions, the Torah likens women to men, and conspirators against a woman are executed as are conspirators against a man. For example, if they testified that she committed murder or desecrated Shabbos, they are executed by the same method as she would have been. For “his sister” is not excluded here <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>except where the punishment for conspiracy may be fulfilled with the adulter’s [type of] execution. 
  
  Verse 20
  
  Will hear and be fearful. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here we derive that there must be a proclamation, ‘So and so were executed for conspiratorial testimony in court.’ 
  
  Verse 21
  
  Eye for eye. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Monetary payment. Similarly, “tooth for tooth, etc.” 
  
  
  
  
  
  Verse 1
  
  When you go to war. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Scripture positioned going to war here to teach that anyone lacking a body member is not qualified to go to war. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation. To teach that if you judge righteously, you will be assured when you go to war, that you will be victorious. Similarly, Dovid said, “I have acted justly and righteously — Do not abandon me to those who would dispossess me.” 
  Against your enemy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Consider them enemies. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not pity them, for they will not pity you. 
  Horse and chariot. In My eyes, they are all like a single horse. Similarly, it says, “You shall strike down Midian as one man.” Similarly, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it says, “When Pharoah’s horse approached.” 
  People who outnumber you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In your eyes they are numerous, but in My eyes, they are not numerous. 
  
  Verse 2
  
  As you near the battle. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Near your departure from the border settlement at your country’s boundary.
  The kohein shall approach. The one annointed for this purpose. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He was entitled “The one annointed for warfare.”
  And speak to the people. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In the sacred Hebrew tongue.
  
  Verse 3
  
  Hear, Yisroel. Even if you have no merit <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>other than the reading of the Shema alone, you are worthy of being saved. 
  Against your enemies. These are not your brothers. If you fall into their hands, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>they will be merciless towards you. This is not the same as the war between Yehudah and Yisroel, where it is said, “The men whose names were specified arose and took hold of the captives; All those who were naked, they clothed from the spoils. They clothed them, gave them shoes, fed them, gave them drinks, anointed them with oil, and led on donkeys those who were weak. They brought them to Yereicho, the city of dates, near their brothers. Then they returned to Shomron.” Rather, you are proceeding towards your enemies. Therefore, be strong for the battle. 
  Do not be faint hearted or intimidated; do not panic or be crushed. Four prohibitions, corresponding with the four things <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the Gentile monarchs do. They fasten their armor plates so that they strike each other and produce a clamor which terrorizes their opponents into fleeing; they tramp heavily with their horses and goad them into a frenzy so that the pounding of the horses’ hoofbeats is heard; they utter screams and blow horns and other noise makers. 
  Do not be faint hearted. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From the horses’ neighing.
  Do not be intimidated. From the fastening of the armor.
  Do not panic. From the noise of the horns.
  Do not be crushed. From the sounds of screaming.
  
  Verse 4
  
  For Adonoy your God. They advance by mortal triumph, whereas you advance by the triumph of the Omnipresent. The Plishtim advanced by the triumph of Golias — what was his end? He fell, and they fell with him. 
  Marches with you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the camp of the sacred ark.
  
  Verse 5
  
  And did not inaugurate it as a dwelling. Did not live in it. חִנּוּךְ denotes inauguration.
  And another man will inaugurate it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is a matter of great anguish.
  
  Verse 6
  
  And did not redeem it. Did not redeem it during the fourth year, when the fruit must be eaten in Jerusalem, or redeemed with money, and the money spent for food eaten in Jerusalem. 
  
  Verse 7
  
  Lest he die in battle. He should return lest he die, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for if he does not follow the instructions of the <i>kohein,</i> he deserves to die. 
  
  Verse 8
  
  The officers will further. Why is “further” mentioned here? Because this is to be added to the words of the <i>kohein.</i> The <i>kohein</i> delivers the address and announces from “Hear Yisroel” until “to save you.” “Is there a man,” then the second, and then the third, the <i>kohein</i> addresses and an officer announces. With our passage, an officer addresses and another officer announces. 
  Who is afraid, or faint hearted. R’ Akiva said, as the plain meaning indicates — he cannot maintain himself in the battle mode, where he must face the menacing sword. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>R’ Yosi Hagalili said, one who is afraid because of his transgressions. The reason the Torah provides the pretext of returning because of one’s house or vineyard or wife is to protect those who return because of their transgressions — so that no one realizes that they are transgressors. Those who notice their return will say, ‘Perhaps he built a house, or planted a vineyard, or took a wife.’ 
  
  Verse 9
  
  Army commanders. To station disciplinary officers at the front and to the rear, carrying iron spears. If anyone attempts to retreat, they are empowered to cut off their legs. “Disciplinary officers,” lit. “those who lift up” — men who are stationed at the edge of the battlefield to “lift up” those who falter, and encourage them by saying, ‘Get back to the battle, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>do not run away! Running away is the beginning of downfall’! 
  
  Verse 10
  
  When you near a city. Scripture refers to a discretionary war, as stated explicitly below, “You shall deal this way with all the distant cities, etc.” 
  
  Verse 11
  
  All the people found in it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even if you should find in it members of the seven nations you are required to annihilate, you may allow them to survive. 
  Payers of tribute and your servants. Provided they accept the tribute payment and the servitude.
  
  Verse 12
  
  If it does not settle for peace with you, but engages in war against you. Scripture informs you that if it does not make peace with you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it will ultimately engage in war against you if you withdraw and depart. 
  You shall lay siege to it. Even if this causes famine and thirst, and death from pestilence. 
  
  Verse 13
  
  Adonoy your God will deliver it into your hand. If you fulfill everything mentioned here, God will ultimately deliver it into your hand. 
  
  Verse 14
  
  And children. Even the male children. How, then, is “Strike down all its males” fulfilled? With the adults. 
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  As [God] commanded you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This adds the Girgashites.
  
  Verse 18
  
  In order that they do not teach you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This infers that if they repent and convert, you may accept them. 
  
  Verse 19
  
  Days. Two.
  Many. Three. From here it is derived that we do not lay siege to the Gentile cities <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>fewer than three days before Shabbos. And it teaches that the peace overture is tendered for two or three days. Similarly, it is said, “David remained in Ziklag for two days.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Scripture refers to discretionary warfare. 
  For, is the tree in the field a man? Here, כִּי is understood as “perhaps.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>‘Perhaps the tree in the field is a man, to be included in your siege, and suffer famine and thirst along with the city’s inhabitants? Why must you destroy it?’ 
  
  Verse 20
  
  Until it is conquered. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The meaning is “conquest.” Until it is subjugated to you.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Your elders shall go out. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The most distinguished of your elders. This refers to the supreme Sanhedrin.
  And measure. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From the spot where the corpse is lying.
  In the direction of the cities around the corpse. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In every direction, in order to determine which is closest. 
  
  Verse 3
  
  
  
  Verse 4
  
  To a stony valley. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Hard, which cannot be cultivated. 
  They shall decapitate. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>By severing the nape with an axe. The Holy One, may He be blessed, said, ‘Let a yearling calf, which never bore fruit, come and be decapitated in a place which cannot bear fruit, as atonement for the murder of the one <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who was not permitted to bear fruit. 
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Our hands have not spilled. Is it possible to imagine that the elders of the court committed murder? Rather, ‘We did not observe him and dismiss him without food and escort.’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The <i>kohanim</i> then say: 
  
  Verse 8
  
  Forgive your people Yisroel: The blood shall thus be atoned for in their behalf. Scripture informs them that once they have fulfilled this, the sin will be absolved. 
  
  Verse 9
  
  Still, you must eradicate. This teaches that if the murderer is apprehended after the decapitation of the heifer, he must be executed. This is righteous in the eyes of God. 
  
  Verse 10
  
  If you should go to war. Optional warfare is Scripture’s subject; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for, with regard to the war for Eretz Yisroel, it would be inappropriate to say, “and you capture prisoner from them,” since it has already said, “Do not allow a soul to remain alive.” 
  And you capture prisoners from them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This includes the Canaanites among them, although they are members of the seven nations. 
  
  Verse 11
  
  You may take her as your wife. The Torah speaks <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>only in deference to the wicked inclination, for if the Holy One, blessed is He, would not permit her, he would live with her illicitly. However, if he does marry her, he will ultimately hate her, as it is further said, “If a man has, etc.” And, ultimately, he will father, from her, a wayward, rebellious son. This is why these chapters adjoin one another. 
  A wife. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even someone’s wife.
  
  Verse 12
  
  And allow her nails to grow. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>She must allow them to grow so that she becomes ugly.
  
  Verse 13
  
  She must discard her prisoner’s garb. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As they are attractive, since the young Gentile women beautify themselves during warfare, to invite promiscuous behaviour with them. 
  And she will remain in your home. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In the home he makes use of. He enters and stumbles over her, leaves and stumbles over her, notices her weeping and disgrace, so that she becomes repulsive to him. 
  And weep for her father. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Why to such an extent? So that the Israelite daughter may be joyous, while this one is melancholy; the Israelite daughter may beautify herself, while this one becomes ugly. 
  
  Verse 14
  
  But it shall come to pass, that if you do not desire her. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Scripture informs you that you will ultimately hate her. 
  You may not exploit her. You may not utilize her. In the Persian language, servitude and utilization is verbalized as <i>imra’ah.</i> From the commentary of R’ Moshe Hadarshan I have learned this. 
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Doublefold. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Equivalent to two brothers.
  Of all that he possesses. From here [we derive] that the firstborn <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>does not inherit doublefold of receivables due after the father’s death, as he does of property in his possession. 
  
  Verse 18
  
  Wayward. Who strays from the path.
  And rebellious. Who rebels against his father’s instructions. The word means the same as “rebels.”
  Though they chasten him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They warn him before three [magistrates] and have him flogged. The wayward, rebellious son is not liable unless he steals <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and consumes a <i>tartamor</i> of meat, and drinks half a <i>log</i> of wine, as it is said, “gluttonous and drunken,” and it is said, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Do not be among the wine guzzlers, among those who gluttonously consume meat for themselves.” The wayward, rebellious son is executed in consideration of his ignoble end. The Torah penetrates to the logical conclusion of his thought — ultimately, he will squander his father’s fortune, attempt to apply himself to his studies and fail, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>station himself near an intersection and plunder his fellow creatures; the Torah declares: Let him die in innocence rather than die laden with guilt. 
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  Let all Yisroel hear and be fearful. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here [we derive] that there must be a proclamation at the courthouse: ‘So-and-so was stoned for having been a wayward, rebellious son’! 
  
  Verse 22
  
  If a man is guilty of a capital offense. The proximity of the chapters teaches that if his mother and father take pity on him, he will ultimately develop into a degenerate, commit transgressions, and be sentenced to death by the courts. 
  You shall hang him from a tree. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Rabbis remark that all those who are stoned are also hung, for it is said, “for a hanging corpse is an affront to God,” and someone who curses God is stoned. 
  
  Verse 23
  
  For a hanging corpse is an affront to God. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It is an affront to the king, for man is fashioned in His image, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and the Israelites are His children. This is compared to twin brothers who were identical to each other. One became king, and one was apprehended as a thief and hanged. Everyone who saw him exclaimed, ‘The king has been hanged!’ [The king issued a command, and he was brought down.] קְלָלָה throughout Scripture connotes slighting and insult, as in, “He insulted me explicitly.” 
  
  
  
  
  
  Verse 1
  
  And conceal yourself. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Avert your eyes as if you don’t notice it.
  You may not observe . . . and conceal yourself. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You may not observe it so as to conceal yourself. This is its plain meaning. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Rabbis, however, comment: At times, you may conceal yourself, etc. 
  
  Verse 2
  
  Until your brother seeks. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Would it seem reasonable to return it to him before he seeks it? But, rather, inquire after him, lest he is a swindler. 
  When you must return it to him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Provided there is a return — but not if it eats in your home the equivalent of its value, which you then claim from him. From here, they ruled: Everything which produces and eats, shall produce and eat; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which does not produce and eat, shall be sold. 
  
  Verse 3
  
  You may not conceal yourself. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>By averting your eyes as if you don’t notice it.
  
  Verse 4
  
  You must surely lift it up with him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to loading — to load the cargo which fell from it.
  With him. [With] its owner. But if he walked off and sat down, and said to him, ‘Since you were commanded, load if you will,’ he is exempt. 
  
  Verse 5
  
  A man’s attire may not be on a woman. So that she resembles a man, in order to mingle with men — this can only be for the purpose of promiscuous behavior. 
  Nor may a man wear a woman’s garment. In order to take a place among women. Another interpretation: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He may not shave the pubic hairs, or under the armpits. 
  For the abomination. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Torah prohibited only garments leading to abomination.
  
  Verse 6
  
  If you should chance. This excludes a nest owned beforehand.
  Do not take the mother. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>While on top of her young.
  
  Verse 7
  
  So that you will benefit . . . <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If, with an easily fulfilled commandment, involving no financial loss, the Torah declares, “So that you will benefit and live long”; then certainly with the reward for the difficult commandments. 
  
  Verse 8
  
  When you build a new home. If you fulfill the commandment of “sending from the nest,” you will ultimately build a new home and fulfill the commandment of [making] a fence, since one mitzvah engenders another mitzvah. And you will attain a vineyard, a field, and beautiful clothing. This is why these chapters adjoin each other. 
  A fence. A fence around the roof. Onkelos translates תְּיָקָא, like תִּיק, “a container,” which protects its contents. 
  For someone who should fall may fall. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He deserves to fall, but still, let his death not come about through you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as benefit is brought about through the meritorious, and injury through the guilty. 
  
  Verse 9
  
  Mixed species. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Wheat, barley, and grapeseed, within a hand fling. 
  Lest . . . becomes obnoxious. As Targum [Onkelos] renders, “becomes obnoxious.” Anything obnoxious to a person, whether laudable, as with sacred objects, or detestable, as with forbidden objects, is described by the term “obnoxious,” as in, “Do not approach me, for I have rendered you obnoxious.” 
  The expansion. This refers to the fullness and enlargement generated by the seed.
  
  Verse 10
  
  You may not plow with an ox and a donkey. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This applies, as well, to any two species in the universe, and applies, as well, to leading them together, harnessed as a pair, in transporting any kind of burden. 
  
  Verse 11
  
  A mixture of threads. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The meaning is “a mixture.” The Rabbis interpret, combed, spun, and woven. 
  
  Verse 12
  
  Make yourself pendant threads. Even out of the כִּלְאַיִם mixture — this is why Scripture places them near each other.
  
  Verse 13
  
  He has relations with her and hates her. he will ultimately . . .<i data-commentator="Siftei Chakhamim" data-label="⚬"></i>
  
  Verse 14
  
  berate her with calumnies. One transgression engenders another. He transgressed “Do not hate” — he will ultimately reach the point of malicious slander.
  This woman. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>We derive from here that no statement may be made except in the presence of the defendant.
  
  Verse 15
  
  The girl’s father and mother. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Those who nurtured the evil branch must suffer humiliation over it.
  
  Verse 16
  
  The girl’s father should assert. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that a woman is not permitted to speak before a man.
  
  Verse 17
  
  Let them spread the cloth. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is figurative — the matter is as clearcut as a cloth.
  
  Verse 18
  
  And chastise him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Flogging.
  
  Verse 19
  
  
  
  Verse 20
  
  However, if the allegation is true. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Through witnesses, and with a pre-warning, that she committed adultery after her אֵירוּסִין — marriage. 
  
  Verse 21
  
  To the entrance of her father’s home. Look at the branch you nurtured.
  The people of her city. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In the presence of all the people of her city.
  Behaving promiscuously [in] her father’s house. As if it had said “in” her father’s house.
  
  Verse 22
  
  Even both of them shall die. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This excludes lascivious activity from which the woman does not derive pleasure.
  Even. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This adds those following them. (Another version of Rashi’s text: “those committing sodomy.”) <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: “Even both of them” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>adds the fetus — if she was pregnant, we do not wait until she gives birth. 
  
  Verse 23
  
  And a man encounters her in the city. This is why he was intimate with her — the breach summons the thief. But if she had remained at home, this would not have occurred to her. 
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  For, just as if a man rises up, etc. According to the plain interpretation, this is its meaning; ‘For she was coerced, he overpowered her, similar to a man who rises up against his fellow murderously.’ Our Sages expound, here, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>‘This appears to teach, but subsequently learns, etc.’ 
  
  
  
  
  
  Verse 1
  
  A man may not marry. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He cannot effect marriage with her — marriage with her is legally invalid.
  And may not expose the edge of his father’s garment. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>His father’s prospective levirate partner, appropriate for his father. But he was already warned concerning her, from “the nakedness of your father’s brother.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Evidently, to transgress, with her, against two prohibitions, and to place, next to her, “the bastard may not enter,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to teach that the bastard is only [someone born] of those liable to <i>kares</i> excision; certainly judicial execution, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as no act of incest or adultery subject to judicial execution is exempt from <i>kares</i> excision. 
  
  Verse 2
  
  With injured or crushed. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Whose testicles were injured or crushed.
  Or with a gash causing spilling. The organ was gashed, and no longer ejects a stream of semen, but spills and dribbles, and is sterile. 
  
  Verse 3
  
  A base-born may not enter into Adonoy’s community. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He may not marry an Israelite woman.
  
  Verse 4
  
  An Ammonite may not enter. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He may not marry an Israelite woman.
  
  Verse 5
  
  Because of the matter. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because of their advice concerning you, to incite you to sin [as written in the affair of Bilam]. 
  On the way. When you were harried.
  
  Verse 6
  
  
  
  Verse 7
  
  Do not pursue their peace. By inference from what is said, “He may remain with you, in your midst,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>perhaps this one as well? The Torah therefore teaches, “Do not pursue their peace.” 
  
  Verse 8
  
  Do not despise the Edomite. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Completely, although it would be appropriate for you to despise him, as he advanced towards you with the sword. 
  Do not despise the Egyptian. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Totally, although they hurled your males into the river. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What is the reason? Because they received you hospitably during a time of need. Therefore: 
  
  Verse 9
  
  Children who will be born to them in the third generation, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The other nations, however, are permitted immediately. Thus we learn that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>someone who incites a man to sin is worse than someone who murders him. For the one who murders him, murders him in this world, while the one who incites him to sin, drives him out of this world and the World to Come. Therefore, Edom, who advanced towards them with the sword, is not to be despised. Similarly Egypt, which drowned them. These, however, who incited them to sin, are despicable. 
  
  Verse 10
  
  When you go out . . . take precautions. As Satan incriminates in times of peril.
  
  Verse 11
  
  A nocturnal incident. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Scriptural law is expressed in common circumstances.
  He must go out of the camp. This is a positive commandment.
  He may not enter into the midst of the camp. This is a negative commandment. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He is not permitted to enter the camp of the Levites, certainly not the camp of the <i>Shechinah.</i> 
  
  Verse 12
  
  As sunset nears. Close to the setting of the sun, he should immerse himself, as <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he does not become pure without the setting of the sun. 
  
  Verse 13
  
  Have a designated place. As Targum [Onkelos] renders, similar to “everyone at his place.” 
  Outside the camp. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Outside the cloud.
  
  Verse 14
  
  In addition to your weapons. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Aside from your other utensils.
  Your weapons. Similar to “your instruments of force.”
  
  Verse 15
  
  Let Him not see within you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[Let] the Holy One, Blessed is He [not see] disgraceful objects. 
  
  Verse 16
  
  Do not deliver a slave. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As Targum [Onkelos] renders. Another interpretation: Even a Gentile slave owned by a Jew, who fled from outside the land to Eretz Yisroel. 
  
  Verse 17
  
  
  
  Verse 18
  
  There shall not be a harlot. Promiscuous, dedicated to and designated for lecherous relations. 
  And there shall not be a male prostitute. Designated for homosexual relations. Onkelos renders, ‘An Israelite woman shall not be kept by a slave,’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for she, too, engages promiscuously in lecherous intimate relations, since his marriage is ineffective with her, as they are compared to the donkey, as it is said, “Remain here with the donkey” — a people compared to the donkey. ‘And an Israelite man shall not marry a maid servant,’ for he, too, becomes a male prostitute through her, since all of their intimate relations amount to lechery, as his marriage is ineffective with her. 
  
  Verse 19
  
  A harlot’s fee. [If] he gave her a lamb as her harlot’s fee, it is disqualified as a sacrificial offering. 
  Or payment for a dog. If he exchanged a sheep for a dog.
  Even both. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This adds alterations in form, as, for example, wheat kernels ground into flour. 
  
  Verse 20
  
  You may not pay usury. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This prohibits the borrower from paying interest to the lender. [Afterward, the prohibition to the lender: ‘You may not lend him your money for usury.’] 
  
  Verse 21
  
  You may pay usury to the stranger. But not to your brother. A negative commandment deduced from the positive constitutes a positive commandment — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so that he transgresses, for this, two negative commandments and one positive commandment. 
  
  Verse 22
  
  Do not delay in discharging it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For three festivals. The Rabbis derive this from Scripture.
  
  Verse 23
  
  
  
  Verse 24
  
  Keep what you have articulated and perform. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This specifies a positive commandment with the negative.
  
  Verse 25
  
  When you enter your fellow’s vineyard. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Scripture refers to a laborer.
  As you desire. As much as you desire.
  To your satisfaction. But not to gorge yourself.
  But you may not place it in your container. From here [we derive] that the Torah refers only to harvest time, when you place it into the owner’s receptacle. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>However, if he enters to till or to hoe, he may not eat. 
  
  Verse 26
  
  When you enter your fellow’s standing grainstalks. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With this, as well, Scripture refers to the laborer. 
  
  
  
  
  
  Verse 1
  
  For he found in her something lecherous. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He is then commanded to divorce her, and that she should not find favor in his eyes. 
  
  Verse 2
  
  To another man. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This one is not like the first, as he ousted the evil woman from his home, while this one brought her in. 
  
  Verse 3
  
  If [lit. and] her last husband hates her. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Scripture informs him that he will ultimately hate her. If not, then she will bury him, as it is said, “Or, if [the last husband] dies.” 
  
  Verse 4
  
  After having been defiled. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This adds the adulteress who was secluded [with the adulterer].
  
  Verse 5
  
  A new wife. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>One that is new to him, even if she is a widow. This excludes someone who remarries his divorced wife. 
  It shall not impose itself over him. The military command.
  In any matter. Which is needed by the army — not to supply water and food, or to repair the roads. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>However, those who return from the combat formations by declaration of the <i>kohein</i> — for example, one who built a home but did not inaugurate it, or betrothed a woman but did not marry her — supply water and food, and repair the roads. 
  He shall be . . . for his home. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even for the sake of his home. If he built a home and inaugurated it, or planted a vineyard and redeemed it, he need not budge from his home for the war effort. 
  For his home. This refers to his [inaugurated] home.
  He shall be. This adds his [redeemed] vineyard.
  He shall bring joy. He shall cause his wife to rejoice. Targum also renders “He shall bring joy to his wife.” But one who translates, “He shall rejoice with his wife” is mistaken, for this is not the translation of וְשִׂמַּח, but of וְשָׂמַח . 
  
  Verse 6
  
  He may not secure as collateral. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If he demands security from him for his debt in court, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he may not secure implements of food preparation. 
  A mortar. This refers to the lower [utensil].
  Or pestle. This refers to the upper [utensil].
  
  Verse 7
  
  If a man is apprehended. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Through witnesses, and after a warning. Similarly, every “apprehended” in the Torah. 
  And he exploited him. He is only liable if he uses him.
  
  Verse 8
  
  Take precautions with the leprosy affliction. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>So as not to pluck the symptoms of defilement, or remove the leprous ulcer. 
  In accordance with everything that . . . shall instruct you. Whether to place in confinement, condemn, or purify. 
  
  Verse 9
  
  Remember what the Adonoy, your God, did to Miriam. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If you intend to take precautions to avoid suffering <i>tzora’as,</i> do not engage in slander. Remember what was done to Miriam, who spoke about her brother, and was afflicted with leprous ulcers. 
  
  Verse 10
  
  If you become your fellow’s creditor. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You obligate your fellow.
  For any amount of debt. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The slightest debt.
  
  Verse 11
  
  
  
  Verse 12
  
  Do not repose with his collateral. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not repose with his collateral in your possession.
  
  Verse 13
  
  At sunset. If it is a night garment. If it is a day garment, return it in the morning. That is already written in “These are the laws” — “Until sunset, return it to him.” Throughout the day, return it to him, at sunset, you may take it. 
  And bless you. And even if he does not bless you, still, “It will be to your credit.” 
  
  Verse 14
  
  Do not steal from the wage earner. But isn’t it already written? Evidently, to violate, against the destitute, two negative commandments: ‘Do not steal the pay of the wage earner who is poor or destitute;’ and, against the wealthy, he has already been warned, “Do not steal from your fellow.” 
  Destitute. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In want of all things.
  Your converts. This refers to the righteous proselyte.
  In your cities. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the alien settler, who eats meat which was not ritually slaughtered. 
  Who are in your land. This is added to include rental fees for animals and tools.
  
  Verse 15
  
  And he places his life in jeopardy for it. For these wages, he places himself in mortal danger — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he climbs a wall, or suspends himself from a tree. 
  And you will have a sin. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Regardless, except that punishment is swiftly dispatched when someone cries out. 
  
  Verse 16
  
  Fathers shall not be executed through sons. Through the testimony of the sons. Perhaps through the sin of the sons? It has already been said, “A man is executed by his own sin.” However, one who is not a man may die by his father’s sin — minors may die by their father’s sin, by Heavenly decree. 
  
  Verse 17
  
  Do not be devious in the judgment of the proselyte or orphan. Concerning the wealthy, he has already been warned, “Do not judge deviously.” It is repeated with the poor so that he violates two prohibitions, since it is easier to distort the judgment of the poor than that of the wealthy. Thus, he warns, and repeats the warning. 
  You may not secure as collateral. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Not at the time of the loan.
  
  Verse 18
  
  Remember. On this condition I redeemed you — so that you keep my statutes even when the matter entails monetary loss.
  
  Verse 19
  
  And you forget a sheaf. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But not a heap. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here we derive that a sheaf containing two <i>seahs</i> that was forgotten is not <i>shikchah.</i>
  In the field. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is added to include forgotten standing grainstalks, some of which he forgot to reap. 
  You may not return to take it. From here we derive that what is behind him is <i>shikchah,</i> but what is before him is not <i>shikchah,</i> as it is not included in “you may not return.” 
  In order that . . . will bless you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Although it came into his possession unintentionally — certainly, with someone who acts intentionally. You may thus conclude that if a <i>sela</i>-coin dropped from his hand and was found by a pauper who gained sustenance from it — he is blessed for it. 
  
  Verse 20
  
  You may not strip it of its glory. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not remove its glory from it. From here [we derive] that one must leave unharvested the outer edge of the tree.
  Behind you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to <i>shikchah.</i>
  
  Verse 21
  
  You may not harvest pygmy vines. If you discover pygmy vines, you may not take them. What are pygmy vines? Anything lacking the shoulder and the droplets. If it has either of them, then it belongs to the owner. I have seen in the Jerusalem Talmud, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>‘What is the shoulder? clusters atop one another. The droplets? Those hanging down from the main stem.’ 
  
  
  
  
  
  Verse 1
  
  If a quarrel should occur. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They will ultimately approach the court of justice. You may thus conclude that tranquility does not evolve from quarreling. What caused Lot to take leave of the saint? You may say, it was quarreling. 
  And they convict the villain. Perhaps everyone found liable in court is subject to flogging? The Torah therefore teaches, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Should, the wicked one deserve flogging.” At times he is flogged, and at times he is not flogged. Who, then is liable to flogging? Learn from the context, “You may not muzzle an ox while it threshes” — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a negative commandment unattached to a positive commandment. 
  
  Verse 2
  
  The judge shall incline him. This teaches that he is not flogged standing or sitting, but inclined. 
  Before him in the amount befitting his crime. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And behind him, in the amount befitting a double crime. From here it is derived that he is flogged two thirds from behind, and one third at the front. 
  With the number near. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is not vocalized בַּמִסְפָּר, indicating that it is attached, so that we read “With the number near forty,” but not with the total of forty. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Rather, the number which concludes and completes up to forty, meaning forty minus one. 
  
  Verse 3
  
  He may not add. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here we derive that one is forbidden to strike one’s fellow.
  When your brother will be slighted. He is constantly described as a criminal, but after the flogging, he is entitled “your brother.” 
  
  Verse 4
  
  You may not muzzle an ox. Scripture speaks in commonplace situations, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but this applies as well to all domesticated animals, wild animals and fowl, engaged in work involving food. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If so, why is the ox mentioned? To exclude man. 
  While it threshes. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps one may muzzle it while outside? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Torah therefore teaches, “You may not muzzle an ox,” anywhere. Then why is threshing said? To teach you: Just as threshing is, specifically, something done when the work was not complete, and with produce of the earth; so, with everything similar. This excludes milking, and cheese and butter making, since they are not products of the earth. It excludes kneading and shaping, since its work was completed for the <i>challah</i> obligation. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It excludes prying apart dates and figs, since their work was completed for tithing. 
  
  Verse 5
  
  If brothers reside together. Provided they shared a concurrent residence in this world — this excludes the wife of his brother who did not share his world.
  Together. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Together in their inheritance. This excludes maternal brothers.
  Having no son. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Scrutinize him — a son or daughter, a son’s son or daughter, or a daughter’s son or daughter. 
  
  Verse 6
  
  It shall be that the firstborn. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The oldest brother shall perform levirate marriage with her.
  When she is capable of bearing children. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This excludes the <i>eilonis,</i> who cannot bear children. 
  Shall be established in place of his deceased brother. The one who performed levirate marriage with his wife, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>shall receive the deceased’s share in his father’s estate. 
  So that his name may not be obliterated. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This excludes the wife of a eunuch, whose name is already obliterated. 
  
  Verse 7
  
  To the portal. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As Targum [Onkelos] translates, “To the portal of the court of law.” 
  
  Verse 8
  
  He shall stand. While standing.
  And declare. In the sacred language. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>She, too, must speak in the sacred language. 
  
  Verse 9
  
  And spit before him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>On the ground.
  Who will not build. From here we derive that someone who performed <i>chalitzah</i> may not retract and perform levirate marriage, as it does not say, “Who <i>did</i> not build,” but “Who <i>will</i> not build.” Since he did not build, he may no longer build. 
  
  Verse 10
  
  It will be entitled, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It is a mitzvah incumbent on all those standing there to proclaim, “The divesture of the shoe.” 
  
  Verse 11
  
  If men engage in an altercation. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Ultimately, they will come to blows, as it is said, “From his assailant.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>No peace can result from altercation. 
  
  Verse 12
  
  You shall sever her hand. Monetary payment for his humiliation, varying according to the one who caused the humiliation, and the one who suffered it. But perhaps this refers literally to her hand? It is said here, “have no compassion,” and it is said elsewhere, concerning scheming witnesses, “Have no compassion.” Just as there, the reference is to monetary payment, here, too, the reference is to monetary payment. 
  
  Verse 13
  
  Varying weight-stones. [lit. stones] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Weights.
  Large and small. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Where the larger contradicts the smaller, so that he will not receive with the larger, and return with the smaller. 
  
  Verse 14
  
  You shall not have. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If you do this, you shall not have anything. 
  
  Verse 15
  
  A fully accurate, just weight, you shall have. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If you fulfill this, you shall have abundance. 
  
  Verse 16
  
  
  
  Verse 17
  
  Remember what . . . perpetrated against you. If you were deceitful with your measures and weights, you should dread harrassment by the enemy, as it is said, “Deceitful scales are abhorred by Adonoy,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and it is written afterward, “The malicious arrive, then comes mortification.” 
  
  Verse 18
  
  When they chanced upon you en route. This connotes a chance occurrence. Another interpretation: The connotation is semen and ritual defilement — they defiled them with homosexual relations. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: The meaning is “cold,” as opposed to heat. They cooled you, moderated you to tepidness from seething heat. For all the nations were afraid of waging war against you, until they commenced, preparing the way for others. This is compared with a boiling bath into which no creature could enter. One villain came and leaped into it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Although he was scalded, he cooled it for the others. 
  They struck down your appendage. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Striking at the appendage — they severed the circumcision, and flung it heavenward. 
  All the feeble ones behind you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Enfeebled <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>because of their sins, as the cloud ejected them. 
  And You were exhausted and wearied. Exhausted by thirst, as it is written, “The people thirsted there for water,” and afterward it is written, “Amalek came.” 
  And wearied. By travel.
  They had no fear. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Amalek, of God, so as not to harm you. 
  
  Verse 19
  
  You shall obliterate the memory of Amalek. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Man and woman, child and infant, ox and sheep, so that the name “Amalek” will never be remembered, even with regard to an animal, by saying, ‘This animal belonged to Amalek.’ 
  
  
  
  
  
  Verse 1
  
  When it happens that you come . . . and you inherit it and settle it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that they were not obligated to bring the first fruits until they conquered the land and apportioned it.
  
  Verse 2
  
  Of the first. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But not all the first, as not all fruits are subject to the first fruit obligation, but only the seven species. The phrase here is “the land,” and the phrase there is “A ‘land’ of wheat, barley, etc.” Just as the reference there is to the seven species by which Eretz Yisroel is extolled, so, too, is the reference here to the extollment of Eretz Yisroel, meaning the seven species. 
  The oil olive. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The <i>aguri</i> olive, with its oil gathered inside. 
  Honey. This refers to date honey.
  Of the first. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When a man enters his field <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and notices the first fig to mature, he wraps a papyrus strip around it as a marking symbol, and declares, “This is <i>bikurim.</i>” 
  
  Verse 3
  
  Who shall be [of service] during those days.  You have no one except the <i>kohein</i> who serves during your days, as he may be. 
  And you will say to him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That you are not ungrateful.
  I ascertain today. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Once each year, not twice. 
  
  Verse 4
  
  The kohein shall then take the basket from your hand. In order to wave it — the <i>kohein</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>places his hand below the owner’s hand and waves.
  
  Verse 5
  
  You shall then proclaim. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This denotes a loud proclamation.
  The Aramite destroyed my forefather. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He cites the Omnipresent’s benevolence. The Aramite destroyed my forefather — Lavan sought to uproot everything when he pursued Yaakov, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>because he intended to act, the Omnipresent considered it as if he had actually acted; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for with the nations, the Omnipresent equates the [evil] intent with the deed. 
  Then he descended to Egypt. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Yet others fell upon us to annihilate us, for after this Yaakov descended to Egypt. 
  With a tiny community. With seventy souls.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  To this place. This refers to the Beis Hamikdosh.
  And He gave us this land. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As indicated by the plain connotation.
  
  Verse 10
  
  You shall then place it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that he takes it after the kohein’s waving, holds it in his hand while reciting, and then waves it again. 
  
  Verse 11
  
  You shall rejoice with all the good. From here they derive that one does not recite the first-fruit reading <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>except during the time of rejoicing — from the <i>Atzeres</i>-Shavuos holiday until the Succos celebration, when a man gathers his grain, fruit, wine, and oil. However, from Succos and onward, he brings without reciting. 
  You, the Levi. The Levi, too, is subject to the first obligation — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if they planted in their cities. 
  And the proselyte in your midst —  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who brings without reciting, as he is unable to say, “to our forefathers.” 
  
  Verse 12
  
  When you finish tithing all the tithes of your produce in the third year. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When you finish setting aside the tithes of the third year, designate the time for the divesture and the recitation on the eve of Pesach of the fourth year, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as it is said, “At the end of three years you shall remove, etc.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Here, “at the end of” is said, and below, “at the end of seven years” is said, concerning <i>Hakhel.</i> Just as, there, [it refers to] a festival, so here, [it refers to] a festival. Perhaps, just as there [it refers to] the Succos festival, so here, [it refers to] the Succos festival? The Torah therefore teaches, ‘When you complete tithing the tithes of the third year’ — the festival during which the tithes are completed, which is Pesach, since there are many trees which are harvested after Succos. Thus, the tithes of the third [year] are completed at Pesach of the fourth [year], and if anyone delayed his tithes, Scripture requires that he divest his property of them. 
  The year of the tithe. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The year when the tithing obligation is for only one of the two tithes which were applicable during the two preceding years; during the first and second years of the <i>Shemittah</i> cycle, the obligation is for the first tithe — as it is said, “. . .when you take, from the Israelites, the tithe...” — and the second tithe, as it is said, “You shall eat, before Adonoy your God, the tithe of your grain, wine, and oil.” Hence, there are two tithes. Here the teaching is that, during the third year, there is an obligation only for one of those two tithes — which one? The first tithe, and in place of the second tithe, he must give the tithe for the indigent. For it is said here, “You have given to the Levi,” his due — thus, the first tithe. “To the proselyte, orphan, and widow” — this is the tithe for the indigent. 
  So that they may eat within your portals to their satisfaction. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Supply them with enough to satisfy them. We derive from here that one may not reduce the gift to the poor person at the threshing area to <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>less than half a <i>kav</i> of wheat.
  
  Verse 13
  
  You shall declare before Adonoy, your God. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Acknowledge that you gave your tithes. 
  I have divested my estate of sacred material. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the second tithe and the fourth-year fruit, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and teaches you that if one tarried with his two year tithes, and did not bring them up to Jerusalem, he must bring them up now. 
  And have also presented it to the Levi. This refers to the first tithe. Also. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This includes the <i>terumah</i>-gift, and the first fruits. 
  The proselyte, the orphan, and the widow. This refers to the indigent tithe. 
  Totally according to Your command. I gave them in their proper order — I did not give precedence to the <i>terumah</i>-gift over the first fruits, or to the tithe over the <i>terumah,</i> or to the second [tithe] over the first; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for <i>terumah</i> is entitled “the first,” as it is first after becoming grain. And it is written, “Your fully ripened produce and your <i>terumah</i> gift, do not delay” — do not change the order. 
  I did not transgress Your commandments. I did not set aside the tithe <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>of one species for another, nor of the new crop for the old (or of detached fruits for those still growing, or of growing fruits for those detached). 
  Nor did I forget. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To bless you for the setting aside of tithes.
  
  Verse 14
  
  I did not eat of it when grieving. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here we derive that it is forbidden during grief.
  Nor did I devour it when ritually defiled. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Whether I was defiled and it was clean, or I was clean and it was defiled. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Where is the admonition concerning this? “You may not eat in your cities” — this refers to eating during defilement, as it is said concerning disqualified sacred offerings, “You may eat it in your cities, the defiled and the clean, etc.” But this, you may not eat after the manner of the eating in your cities mentioned elsewhere. 
  Nor did I make use of it for the dead. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To make a casket or shrouds.
  I have heeded the voice of Adonoy my God. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I have brought it to the Temple.
  I have fulfilled everything that You commanded me. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I rejoiced, and brought joy with it. 
  
  Verse 15
  
  View, from Your sacred residence. We have fulfilled what You decreed for us — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>now You fulfill what is incumbent upon You to do, as You said, “If you follow My decrees, etc., I shall give you rain at the proper time.” 
  Which You have given us, as You swore to our forefathers. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To give to us, and You fulfilled — a land flowing with milk and honey. 
  
  Verse 16
  
  This very day, Adonoy, your God, commands you. Each day let them appear novel to you, as if, on that very day, you had been commanded to perform them. 
  You shall observe and perform them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A heavenly echo blesses him; ‘You have brought the first fruits on this day — may you reiterate next year.’
  
  Verse 17
  
  You have distinguished . . . He has distinguished you. There is no compelling evidence concerning these words in Scripture; but it appears to me that the word denotes setting aside, distinguishing — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>you have distinguished Him, from the alien gods, to be your God, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and He set you aside, for Himself, from the peoples of the earth, to be His treasured people. (Another interpretation, to which I have found evidence; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it denotes glory, as in “All evildoers glorify themselves.”) 
  
  Verse 18
  
  As He said to you. “You shall be My treasure.”
  
  Verse 19
  
  And, so that you may be a people sanctified as He said. “You shall be sanctified to me.” 
  
  
  
  
  
  Verse 1
  
  Keep all of the commandment. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This denotes constancy. <i>Gardant</i> in Old French.
  
  Verse 2
  
  Erect. In the Yardein. Afterward, remove others from there, and construct an altar with them on Mount Eival. Consequently, we may state that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>there were three kinds of stones; twelve in the Yardein, a similar number at Gilgal, the same at Mount Eival, as stated in Tractate Sotah. 
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  Explained properly. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In seventy languages.
  
  Verse 9
  
  Take heed. As Targum [Onkelos] renders.
  This day you have become a people. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Each day let it appear to you as if, on that very day, you had entered the covenant with Him. 
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  To bless the people. As stated in tractate Sotah. Six tribes ascended the summit of Mount Gerizim, and six the summit of Mount Eival, with the <i>kohanim</i> and <i>Levi’im</i> and the ark below, at the center. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The <i>Levi’im</i> directed their faces toward Mount Gerizim, and began the blessing: ‘Blessed is the man who does not make a sculpture or molten idol, etc.’ These, and the others as well, answered, <i>Amein.</i> They turned, directed their faces toward Mount Eival, and began the curse, saying: ‘Cursed is the man who makes a sculpture, etc.’ [These, and the others as well, answered <i>Amein.</i> They turned, directed their faces toward Mount Gerizim, and said: ‘Blessed is the one who does not revile his father or mother,’ etc. Then they turned, directed their faces toward Mount Eival, saying: ‘Cursed is the one who reviles his father or mother.’] Similarly with all of them, until ‘Cursed is whoever does not uphold.’ 
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Whoever reviles his father. To denigrate. This means the same as “Your brother shall be denigrated.”[25:3]
  
  Verse 17
  
  Whoever casts aside the boundary. Who casts it back, and steals the property. This means the same as “Has been cast back.” 
  
  Verse 18
  
  Whoever misleads the blind. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Blind concerning a particular matter, and he offers ill advice. 
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  Whoever strikes his fellow in secret. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to slander. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I have seen [this] in R’ Moshe Hadarshan’s commentary: There are eleven curses here, corresponding to eleven tribes. However, corresponding to Shimon, no curse is recorded. Because he (Moshe) did not intend to bless him before his death, as he blessed the other tribes, he, therefore, did not want to curse him. 
  
  Verse 25
  
  
  
  Verse 26
  
  Whoever does not uphold. Here, he encompasses all of the Torah in its entirety, which they accepted by an imprecation and an oath. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  The issue of your cattle. The offspring of your cattle, which the animal sends forth from her stomach. 
  And the flocks of your sheep. As Targum [Onkelos] renders. The Rabbis comment: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Why are they called עַשְׁתָּרוֹת ? Because they enrich their owners and strengthen them, like the palisades, which are powerful cliffs. 
  
  Verse 5
  
  Blessed will be your basket. Your fruit. Another interpretation: Your basket — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>liquids which you filter through baskets.
  And your solid foods. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Solids, which remain in the utensil without dripping. 
  
  Verse 6
  
  You will be blessed at your arrival, and blessed at your departure. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For your departure from the world will be without sin, like your arrival into the world. 
  
  Verse 7
  
  But by seven roads they will flee from you. This is the way the panic-stricken flee — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>by scattering in every direction.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Ruin. Disintegration, like “ruinous leprosy.” 
  Panic. Dismay, the roar of confusion. 
  
  Verse 21
  
  
  
  Verse 22
  
  With blistering. Whereby the flesh swells and blisters.
  Searing temperature. Meaning the same as “For a flame sears my nostrils,” which refers to the fever of the diseased. <i>Malweid</i> in Old French, which is extremely hot. 
  Raging fever. Hotter than קַדַּחַת — searing temperature. These are various diseases.
  With charchur. A disease whereby the fever penetrates throughout the body, causing constant thirst. In Old French, <i>Esardement. This means the same as “My bones have become parched with heat,” “The bellows are shrivelled by fire.” </i>
  With the sword. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He will incite armed forces against you.
  With wind-blight and yellowing. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Injury to the crops in the field. Wind-blight. The east wind, <i>Hasle</i> in Old French. 
  
  Yellowing. Withering, whereby the produce pales and turns yellow. <i>Cro</i> in Old French. 
  Until your annihilation. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Targum: עַד דְּתֵיבָד, meaning until the annihilation of you, until you are annihilated of yourself. 
  
  Verse 23
  
  The heavens above your head will be like copper. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>These curses Moshe articulated himself, while those at Mount Sinai, by the word of God he (Moshe) pronounced them, as indicated by the text: there, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it is said, “If you do not heed ‘Me’.” “If you relate to ‘Me’ in a fickle way.” Here, however, it says, “to the voice of ‘Adonoy, your God’,” “‘Adonoy’ shall attach to you” “‘Adonoy’ shall strike you.” Moshe moderated his curses by expressing them in the singular form. He also moderated this curse, for in the first ones, it states, “your heavens like iron and your land like copper.” The heavens will not secrete moisture, just as iron does not secrete moisture, so that the world will subsequently suffer from drought. But the land will secrete moisture, just as copper secretes moisture, so that its produce will rot. Here, however, it says, ‘Your heavens copper and your land iron,’ the heavens will secrete moisture. Although they will not pour rain, still, there won’t be a ruinous drought in the world. And the land will not secrete moisture, just as iron does not secrete moisture, so that the produce will not rot. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Still, this is a curse. Whether it is like copper or like iron, it will not produce fruit. Similarly, the heavens will not pour rain. 
  
  Verse 24
  
  The rain of your land into dust and soil. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When the wind follows a rainfall. The rain falls, but insufficiently, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not enough to settle the dust. The wind follows and lifts the dust, so that it blankets the shoots of the seeds which were moistened by the water. It becomes attached to them and turns to mud, and they wither and rot. 
  
  Verse 25
  
  A cause of shuddering. Terror and shuddering. Anyone learning of your injuries will shudder because of you, and exclaim, “Woe to us! Let this not befall us the way it befell them”! 
  
  Verse 26
  
  
  
  Verse 27
  
  With Egyptian boils. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Extremely pernicious, moist outside and dry inside, as stated in [tractate] Bechoros. 
  With running boils. Wet boils.
  Dry boils. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Boils that are dry, like ceramics. 
  
  Verse 28
  
  And with utter confusion. Stupefaction. <i>Estordison</i> in Old French.
  
  Verse 29
  
  The victim of wrangling. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Whatever you do will be subject to altercation.
  
  Verse 30
  
  Will lie with her. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The meaning is related to “mistress,” “concubine,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but Scripture prefers a more refined term, “Will lie with her.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is the kind of refinement made by scribes. 
  Redeem it. During the fourth year, in order to eat its fruit. 
  
  Verse 31
  
  
  
  Verse 32
  
  And pine for them. Yearning for them to return, but they shall never return. Any unfulfilled longing is described as “the pining of eyes.” 
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  Stupefaction. Similar to utter confusion, <i>Estordison.</i> Anyone who sees you will be stupefied by you. 
  Be cited as an example. If a terrible blow befalls a person, they will say, ‘This is like that person’s blow.’ 
  And become the subject of gossip. This means the same as “You shall discuss them.” They will talk about you. Targum’s translation is the same — “ וּלְשׁוֹעֵי,” meaning to relate, “And he related.” 
  
  Verse 38
  
  Will demolish it. Will destroy it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For this reason it is called חָסִיל, [lit.] the demolisher, as it destroys everything. 
  
  Verse 39
  
  
  
  Verse 40
  
  Will be discarded. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Will discard its fruit, meaning the same as “And the iron discards.” 
  
  Verse 41
  
  
  
  Verse 42
  
  The cicada will impoverish. The cicada will render it impoverished of fruit.
  Will impoverish. Will make destitute.
  The cicada. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A species of locusts. But it is not feasible to interpret יְיָרֵשׁ as inheritance, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for, if so, it should have written יִירַשׁ . Nor, as expulsion and ejection, for, if so, it should have written יוֹרִישׁ . 
  
  Verse 43
  
  
  
  Verse 44
  
  
  
  Verse 45
  
  
  
  Verse 46
  
  
  
  Verse 47
  
  In total affluence. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>While you had every benefit.
  
  Verse 48
  
  
  
  Verse 49
  
  As the eagle soars. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Suddenly, travelling successfully, with fleet steeds. 
  Whose language you will not hear. You will not recognize their language. Similarly, “You listen to a dream so as to interpret it.” Similarly, “That Yoseif was listening.” <i>Entendre</i> in Old French. 
  
  Verse 50
  
  
  
  Verse 51
  
  
  
  Verse 52
  
  Until mastering your ramparts. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The meaning is mastering, conquering. 
  
  Verse 53
  
  You will eat . . ., the flesh of your sons, etc., in the siege. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because they will lay siege to the city, resulting in torment there — the agony of starvation. 
  
  Verse 54
  
  The delicate among you, and the fastidious.  The delicate is the same as the fastidious, meaning pampered. “Out of fastidiousness and softness” indicates conclusively that both are the same. Although pampered, and revolted by anything disgusting, he will savor, in his starvation, the flesh of his sons and daughters, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so that he will begrudge his remaining children, and refuse to give any of them the flesh of his children — their siblings — which he has eaten. Another interpretation. The compassionate among you. The merciful and tender hearted, being extremely famished, will become brutal, and refuse to give the flesh of their slaughtered children to their remaining children. 
  
  Verse 55
  
  
  
  Verse 56
  
  Her eye will begrudge the husband of her bosom, and her son and daughter. The grown ones. 
  
  Verse 57
  
  And her infant. Young children. She will begrudge all of them, when eating one, and refuse to give those remaining with her any of the flesh. 
  
  Verse 58
  
  
  
  Verse 59
  
  Adonoy will strike you with prodigious blows.  Prodigious, classified separately from other blows. 
  And dependable. To torment you, thus fulfilling their mission. 
  
  Verse 60
  
  Which you dreaded. The plagues. For, when the Israelites saw the extraordinary plagues visited on Egypt, they were fearful of them, lest they be visited on them as well. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The proof is that the following is written: “If you obey, etc., all of the diseases which I visited upon Egypt, I will not visit upon you.” One does not threaten a man except with something he dreads. 
  
  Verse 61
  
  Will raise up. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The connotation is rising up.
  
  Verse 62
  
  You will remain numerically few, instead, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Few instead of many. 
  
  Verse 63
  
  So will Adonoy bring joy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To your enemies, concerning you, to annihilate, etc. [However, the Holy One, may He be blessed, will not rejoice Himself. From here [we derive that] the Holy One, may He be blessed, does not rejoice at the downfall of the wicked. For, it is not said, “will rejoice,” but, rather, “will bring joy.” He brings joy to others, but does not rejoice. However, with the benefit of the righteous, He rejoices Himself, as it is said, “just as Adonoy rejoiced over you.”] 
  You will be uprooted. The word denotes uprooting. Similarly, “The house of the haughty, Adonoy shall uproot.” 
  
  Verse 64
  
  You shall serve there [those who serve] other gods. As Targum [Onkelos] renders. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Not literally idolatry, but, rather, paying income or poll taxes to the priests of idolatry. 
  
  Verse 65
  
  You will not be tranquil. You will not rest, as in, “This is the tranquility.” 
  A fearful heart. A trembling heart, as Targum [Onkelos] renders, “fearful.” Like, “The nether world trembles towards you,” “Peoples heard and trembled,” “The foundations of the firmament tremble.” 
  Pining eyes. Yearning for salvation, but it shall not come. 
  
  Verse 66
  
  Your life will dangle before you. In suspense. All suspense is considered dangling — ‘Perhaps I shall die today, by the sword visited upon us.’ The Rabbis expound: This refers to one who purchases produce at the marketplace. 
  You will have no faith in your living. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to one who depends on the bakeshop.
  
  Verse 67
  
  In the morning you will say, ‘Would that it were evening.’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That it were last evening. 
  And in the evening, you will say, ‘Would that it were morning.’ This morning, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for the tribulations constantly increase, with every minute’s curses exceeding the previous one’s. 
  
  Verse 68
  
  On ships. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>By ship, as captives. 
  There you will attempt to sell yourselves to your enemies. You will attempt to be sold to them as slaves and maidservants.
  But no one will buy. For they will sentence you with death and destruction.
  You will attempt to be sold. In Old French, <i>Eporwendrez wos.</i> But it is unfeasible to interpret וְהִתְמַכַּרְתֶּם as <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”you will be sold,” through other sellers, because of the statement following, “but no one will buy.” 
  
  Verse 69
  
  To ratify with Bnei Yisroel. Whereby they were to accept the Torah by imprecation and oath.
  Beside the covenant. The imprecations in <i>Toras Kohanim</i> pronounced at Sinai.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Yet Adonoy did not grant you a knowledgeable mind. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To recognize God’s benevolence, and adhere to him. 
  Until this day. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I have heard: because on that day, when Moshe presented the Torah scroll to the sons of Levi — as it is written, “He presented it to the <i>kohanim,</i> the sons of Levi” — all Yisroel appeared before Moshe, and said to him: “Our master Moshe, we, too, stood at Sinai. We accepted the Torah, and it was given to us. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>How is it that you are empowering your fellow tribesmen over it, so that they may tell us, some day in the future, ‘It was never given to you, it was given to us”’? Moshe rejoiced over this matter, and it was concerning this that he said to them, “This day, you have become a nation, etc.” This day I understand that you are attached to, and crave, the Omnipresent. 
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Then when you came to this place. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You now view yourselves in prominence and glory; do not rebel against the Omnipresent, do not become arrogant, observe the tenets of this covenant. Another interpretation of “God did not grant you a knowledgeable mind”; A man cannot fathom the full extent of his master’s thought, and the wisdom of his teaching, until forty years. Therefore, the Omnipresent was not exacting with you until this day. However, from this day forward, He will be exacting. Therefore: Observe the tenets of this covenant, etc. (Avodah Zorah 5.) 
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  You stand, this day. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that Moshe gathered them before the Holy One, may He be blessed, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on the day that he died, to introduce them into the covenant. 
  Your tribal chieftains [lit. your chieftains, your tribes]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Your chieftains of your tribes. 
  Your elders and your law officers. In order of prominence, followed by “every man of Yisroel.” 
  
  Verse 10
  
  From your wood cutters. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that Canaanites came to convert during the days of Moshe, the way the Givonites came during the days of Yehoshua. This is why it is said, concerning the Givonites, “They, ‘too,’ acted cunningly.” Moshe assigned them to serve as wood cutters and water drawers. 
  
  Verse 11
  
  For your passage. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>So that you pass into the covenant. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But it would be improper to interpret this as “to cause you to pass,” but, rather, as “for your performance of them.” 
  For your passage into the covenant. Through a rite of passage. This is what those entering a covenant would do: a wall on either side, and they would pass between, as it is said, “the calf which they cut in two, then passing between its parts.” 
  
  Verse 12
  
  In order to sustain you today as His people.  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He has committed Himself with such great effort, in order to sustain you before Him as a people. 
  And He will be for you a God. Because he spoke to you, and swore to your forefathers not to exchange their posterity for some other nation; He thus binds you with these oaths, so that you won’t incite Him, as He and you are inseparable. Until this point, my interpretation has followed the plain meaning of the text. According to Midrash Agadah: Why is the chapter of “You stand” adjacent to the imprecations? Because, when the Israelites heard nearly one hundred imprecations, besides the forty nine in <i>Toras Kohanim,</i> their faces blanched, and they said, ‘Who can survive these”? Moshe began soothing them. You stand, this day. You have greatly angered the Omnipresent, yet He has not destroyed you, you have endured before Him. 
  This day. Like the day which endures, turning dark, but then brightening. So has He given you light, and so shall He give you light in the future; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>while the imprecations and the suffering sustain you, and stand you before Him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The chapter above this, as well, is conciliatory, “You have seen everything, etc.” Another interpretation: You stand. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because the Israelites were passing from one leader to the next — from Moshe to Yehoshua — therefore, he arranged, for them, a standing assembly, in order to exhort them. Yehoshua did the same, and so did Shmuel — “Stand, and I shall censure you” — when they passed from his tutelage, and entered into the tutelage of Shaul. 
  
  Verse 13
  
  
  
  Verse 14
  
  And with those who are not here. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even with the generations destined for the future.
  
  Verse 15
  
  For you are aware, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Since you have observed the idolatrous Gentile nations, perhaps someone among you has been tempted to follow them — “Perhaps there is, among you, etc.” — therefore, I am compelled to adjure you. 
  
  Verse 16
  
  Where you observed their abominations [lit. insects]. So called because they are loathsome, like insects. 
  Their loathsomeness [lit. excrement]. As they are putrid and disgusting, like excrement. 
  Wood and stone. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Those of wood and stone, you saw in the open, as the Gentile was not apprehensive of its being stolen. However, those of silver and gold, are “with them,” in thickly panelled rooms, since they are apprehensive that they may be stolen. 
  
  Verse 17
  
  
  Perhaps there is among you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In case there is, among you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>whose thoughts stray today from accepting the covenant. 
  A root producing gall and bitter fruit. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A root nurturing bitter herbs, like the bitter <i>gidin</i> herb, as if to say, producing growing evil within you. 
  
  Verse 18
  
  He will imagine self-blessings. The word denotes blessing. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He will imagine blessings of tranquility for himself, saying, ‘those imprecations will never be visited on me, undivided tranquility will be mine.’ 
  Self-blessings [lit. “he will bless himself]. <i>Bendira sei,</i> “he will bless himself,” in Old French, like “he shall shave himself,” “and involve himself in prayer.” 
  I shall follow what my thoughts envision. What my thoughts see, like, “I see it, but it is not nearby.” As if to say, whatever I envision as desirable activity. 
  So that the unintentional may be added. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because I shall punish him additionally for his unintentional acts until now, which, I have overlooked; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Now, however, he has provoked me into combining them with the intentionally sinful, and punishing him for everything. This, too, is Onkelos’ rendition: “In order to add, against him, the unintentional transgressions to the sinful ones” — so that I may add, against him, the unintentional to the intentionally sinful. 
  The unintentional [lit. besotted]. The unintentional transgression, like a drunken deed, enacted in a stupefied state. 
  The sinful [lit. thirsty]. Enacted with full knowledge and appetite.
  
  Verse 19
  
  Adonoy’s nostrils will fume. As a result of rage, body temperature rises, and the nostrils fume. Similarly, “Fumes arise from His nostrils.” Although this does not apply to the Omnipresent, Scripture addresses the listener’s ear in the way it is accustomed, and thus capable of grasping, in accordance with worldly conditions. 
  And His vengeful fury. This denotes fury, <i>enprenment,</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>adherence to the vengeance mode, without quarter. 
  
  Verse 20
  
  Inscribed in this Torah scroll. But above, it says “In this Torah scroll,” “this” in the feminine gender modifies “Torah,” “this” in the masculine gender modifies “scroll.” By means of the cantillation punctuation, they are demarcated into two interpretations. In the chapter of imprecations, the <i>tipcha</i> cantillation symbol is placed under “in the scroll,” so that “this” and Torah” are attached. Therefore it says “this.” Here, however, the <i>tipcha</i> cantillation symbol is placed under “Torah,” so that “scroll” and “Torah” are attached. Therefore, the masculine gender follows, as the modification applies to “the scroll.” 
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  Unknown to them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They had no notion that they possessed Divine omnipotence.
  Which He had not apportioned to them. He did not allot them as their portion. Onkelos, however, renders, “and who did not benefit them” — did not grant them any benefit. The sense of “Who did not apportion” is, ‘The God whom they chose did not allot to them any inheritance or portion.’ 
  
  Verse 26
  
  
  
  Verse 27
  
  And Adonoy forced them away. As Targum [Onkelos] renders, ‘[God] removed them.’ Similarly, “Behold, I shall force them away from their land.” 
  
  Verse 28
  
  The hidden [matters] are Adonoy’s our God’s. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If you should ask, ‘What are we capable of doing? You punish the community for an individual’s thoughts, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as it is said, “Perhaps there is, among you, etc.,” and after, “They will see the plagues of that land.” Isn’t a man ignorant of his fellow’s secrets’? I will not punish you for the inscrutable, which is Adonoy’s our God’s — He will punish that individual. However, what is exposed is for us and our posterity, to eradicate evil from our midst. If we fail to implement justice against them, then the community will be punished. There are dots over ours and our children’s to teach <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that, even with regard to what is exposed, the community was not punished until they had crossed the Yarden, when they obligated themselves with the oath at Mount Gerizim and Mount Eival, and became accountable for one another. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Adonoy your God will bring [lit. come] back your returnees. It should have written ‘Bring back’ your returnees. The Rabbis derive from here, that the Divine Presence, with all due reverence, resides with Yisroel in the suffering of their exile, so that, when they are redeemed, He ascribes redemption to Himself — He shall return with them. One may explain additionally: The day of the ingathering of exiles is as momentous and difficult as if He, Himself, would need to carry, literally in His grasp, every individual from his place, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as it is said, “You shall be plucked, one at a time, Bnei Yisroel.” And even with regard to the exiles of other nations we find this, “I shall bring [lit. come] back the returnees of Moav,” [“I shall bring [lit. come] back the returnees of Egypt”]. 
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  It is not abstruse to you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It is not concealed from you, as it is said, כִּי יִפָּלֵא — “If . . . is concealed from you,” וַתֵּרֶד פְלָאִים — [meaning] “she has plummeted into concealment,” concealed, wrapped in a cover. 
  
  Verse 12
  
  It is not in heaven. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For if it were in heaven, you would be required to ascend in quest of it so that you could study it. 
  
  Verse 13
  
  
  
  Verse 14
  
  For [the matter] is close to you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Torah was presented to you in written and oral form.
  
  Verse 15
  
  Life and goodness. One hinges on the other. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If you act with goodness, then you have life, but if you act wickedly, then you have death. Scripture proceeds in explaining how. 
  
  Verse 16
  
  For which I command you this day, to love. Here you have goodness. On it, hinges “so that you will live and flourish” — here you have life. 
  
  Verse 17
  
  But if your heart strays. Here you have wickedness.
  
  Verse 18
  
  That you shall certainly perish. Here you have death.
  
  Verse 19
  
  I invoke, as witnessess against you, this day, heaven and earth. As they endure eternally, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so that when evil befalls you, they will bear witness that I warned you concerning all of this. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation of “I invoke as witnesses against you this day, heaven etc.” The Holy One, may He be blessed, said to Yisroel, ‘Gaze at the heavens, which I created to serve you, have they, perhaps, altered their prescribed functions? Perhaps the sun failed to rise in orbit from the east to illuminate the whole world, as it is said, “The sun rises, and then the sun sets”? Gaze at the earth, which I created to serve you, has it, perhaps, altered its prescribed functions? Perhaps you planted it, and it failed to produce, or perhaps you planted wheat, and it produced barley? Now take these, which were created neither for gain, nor for loss — if meritorious, they reap no reward, and if sinful, they suffer no punishment — yet they did not alter their prescribed functions; then you, who, if meritorious, reap reward, and if sinful, suffer punishment, most certainly so.’ 
  Choose life. I instruct you to select the portion of life, like a man who tells his son, ‘Select, for yourself, an excellent portion in my estate’; then he guides him to the excellent portion, and says to him, ‘Choose this for yourself.’ Concerning this it is said, “Adonoy is my apportioned share, my drinking cup; You have upheld my lot” — You have placed my hand on the excellent lot, as if to say, ‘Take this for yourself.’ 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Moshe went, etc. I cannot any longer go forth and return. Perhaps his strength waned? The Torah therefore teaches, “His appearance was not dulled, and his freshness did not fade.” Then what is meant by “I cannot”? I am not permitted, for authority was removed from me and conferred on Yehoshua. 
  For Adonoy has said to me. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This explains “I cannot any longer go forth and return” — for Adonoy said to me.
  I am . . . today. Today my days and years are completed — today is the day I was born, and today is the day I will die. Another interpretation: To go forth and return with respect to words of Torah. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that he was sealed off from the masoretic teachings and the wellsprings of wisdom. 
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  He will not enfeeble you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He will not precipitate, in you, the feebleness of being abandoned by Him. 
  
  Verse 7
  
  For you shall enter with this people. “For you shall enter ‘with’ this people.” Moshe told Yehoshua, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>‘Let the elders of the generation join with you, let everything follow their opinion and counsel.’ But the Holy One, Blessed is He, told Yehoshua, “For you shall ‘take’ B’nei Yisroel into the land which I swore to them.” Take them, by coercion, with everything contingent on you. Get a stick, and beat their skulls — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one leader for the generation, and not two leaders for the generation. 
  
  Verse 8
  
  
  
  Verse 9
  
  Moshe wrote, etc., and gave it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When it was completely finished, he gave it to his fellow tribesmen. 
  
  Verse 10
  
  After seven years have ended. During the first year of [the next] <i>Sh’mittah,</i> meaning the eighth year. Why, then, is it referred to as “the <i>Sh’mittah</i> year”? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because there are still seventh-year restrictions which apply — with the seventh-year harvest which overlaps after the seventh-year has departed. 
  
  Verse 11
  
  You shall read this Torah. The king recited, from the beginning of “These are the words,” as stated in tractate Sotah, on a wooden platform which was erected in the Temple courtyard. 
  
  Verse 12
  
  The men. To learn.
  The women. To listen.
  And the infants. Why did they come? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To bring merit to those who brought them.
  
  Verse 13
  
  
  
  Verse 14
  
  And I shall exhort [lit. command] him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I shall enthuse him.
  
  Verse 15
  
  
  
  Verse 16
  
  The stranger of the land. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The nations of the land.
  
  Verse 17
  
  I shall conceal My face. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As if I do not notice their suffering.
  
  Verse 18
  
  
  
  Verse 19
  
  This song. “Hearken, O heaven” until “And reconcile his land, His people.” 
  
  Verse 20
  
  And infuriate Me. And enrage Me, as always with נִיאוּץ, which denotes rage. 
  
  Verse 21
  
  This song shall serve as testimony before them as witness. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That I warned them, in it, of all that occurred to them. 
  For it shall never be forgotten from the lips of their progeny. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is a guarantee to Yisroel that the Torah will never be completely forgotten by their progeny.
  
  Verse 22
  
  
  
  Verse 23
  
  He commanded Yehoshua, the son of Nun. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This reverts to the text above in relation to the Divine Presence, as stated clearly, “to the land that I swore to them.” 
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  Take. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Like “remember,” “keep,” “going.” 
  On the side of the ark of Adonoy’s . . . covenant. There is a difference of opinion here among the sages of Yisroel, in tractate Bava Basra. Some of them say, there was a shelf which extended outside the ark, and it was placed there. Others say, it was placed alongside the tablets, inside the ark. 
  
  Verse 27
  
  
  
  Verse 28
  
  Assemble to me. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They did not sound the trumpets, that day, to assemble the community, since it is said, “Make for yourself,” he did not empower Yehoshua to use them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And even during his own lifetime they were concealed before the day he died [Another text: on the day he died], in fulfillment of that which is said, “there is no sovereignty on the day of death.” 
  And invoke as witnesses against them heaven and earth. But, one might contend, he already invoked them as witnesses above — “I invoke as witnesses against you, today, etc.” There, he spoke to the Israelites, but did not address heaven and earth. Now, however, he wanted to say, “Hearken, O heaven, etc.” 
  
  Verse 29
  
  After my death, that you will become depraved. Yet, throughout all the days of Yehoshua, they were not depraved, as it is said, “The people worshipped Adonoy all the days of Yehoshua.” [We derive] from here that a man’s disciple is as precious to him as his own person, for, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so long as Yehoshua was alive, it appeared, to Moshe, as if he was alive himself. 
  
  
  
  
  
  Verse 1
  
  Hearken, O heaven. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That I admonish the Israelites, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so that you may serve as witnesses to the matter. For so I informed them — that you would be witnesses. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Similarly, “let the earth hear.” Why did he designate to testify against them heaven and earth? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Moshe said, “I am only flesh and blood, and tomorrow I may die. In case the Israelites declare, ‘We never assumed responsibility for fulfilling the covenant,’ who will refute them”? He therefore designated, to testify against them, heaven and earth, witnesses who endure forever. Furthermore, so that, if they so merit, the witnesses may come and reward them — “The grapevine shall give forth its fruit, the earth give forth its produce, and the heavens give forth their dew.” And if they are blameworthy, the hand of the witnesses may afflict them first — “He shall curb heaven, so that there will be no rain, and the earth shall not give forth its produce.” And after — “You shall quickly perish,” through the Gentile nations. 
  
  Verse 2
  
  Let my instruction flow like rainfall. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is the witness you are to bear: That I declare before you that the Torah which I have given Yisroel is life to the world like the very rainfall, which is life to the world <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>when the heavens flow with dew and rainfall. 
  Let [my instruction] flow. The meaning is “shall flow” [flowing] Similarly, “shall flow with dew,” “shall flow with opulence.” 
  Drip like dew. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With which all rejoice, while rainfall brings dismay to some, for example, wayfarers, or someone with a cistern filled with wine. 
  Like storm winds. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As in “storm wind,” as Targum [Onkelos] renders, “like rain winds.” Just as the winds fortify vegetation and nurture it, so do the words of Torah nurture those who study them. 
  Like raindrops. Drops of rain. It seems to me that, because it is propelled like an arrow, it is entitled “ רְבִיב,” as it is said, “one who shoots the bow.” 
  Verdure. <i>Erbediz,</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the envelopment of the earth when covered with vegetation. 
  Grass. A single blade is entitled “grass,” and each species individually is entitled “grass.” 
  
  Verse 3
  
  When I pronounce Adonoy’s name. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Now “ כִּי “ is used to denote “when,” as in “When you arrive in the land.” When I make a pronouncement and mention Adonoy’s name, you must attribute magnificence to our God and bless His name. From here we derive <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that one responds “May the Name of His glorious kingdom be blessed” after a blessing in the Beis Hamikdosh. 
  
  Verse 4
  
  The Almighty’s [lit. Rock’s] works are flawless. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Although He is almighty, when He visits retribution upon those who have defied His will, He does not swamp them, but acts justly, for His works are flawless. 
  A God of faithfulness. By rewarding the righteous for their righteousness, in the World to Come. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Although He delays rewarding them, in the end He is faithful to His word. 
  Without injustice. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even with the wicked, He rewards their righteousness in the present world. 
  He is righteous and upright. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Everyone justifies His judgment, and this is fitting and righteous of them. He is described by men as just, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and it is befitting to justify Him. 
  
  Verse 5
  
  Destructiveness does not affect Him. As Targum [Onkelos] renders, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”They destroy themselves, not Him.” 
  It is His children’s defect. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>His erstwhile children. Their destructiveness is a defect in them.
  It is His children’s defect. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The defect was His children’s, not His defect. 
  A warped generation. Crooked, perverted, as in “everything correct, they warp.” In the Mishnaic usage, “A rodent whose teeth are crooked and warped.” 
  Twisted. <i>Entortiliez,</i> like a cord which one braids <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and winds around a pendant. פְּתַלְתֹּל is one of the dualized words, like יְרַקְּרַק, “deep green,” אֲדַמְדָּם, “deep red,” סְחַרְחַר, “surrounded,” סְגַלְגַּל, “circular.” 
  
  Verse 6
  
  Is it with Adonoy that you deal this way? This denotes astonishment. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Is it before Him that you cause displeasure, when it is in His power to punish you, and when He has granted you every benefit? 
  Base people. Who have forgotten what was done for them.
  Lacking wisdom. The foresight to understand that He has the power to grant benefits and to destroy.
  Is He not your Father, who made you His? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As He took possession of you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as He settled you in a nest — in a nest of rock mass, in a fortified land. He enhanced you with every kind of benefit. 
  He made you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A nation among nations.
  And gave you a base. Afterward, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with every kind of basis and foundation. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Some of you are <i>kohanim,</i> some prophets, some kings — a city which supports everything. 
  
  Verse 7
  
  Remember world history. How He treated those before you who angered Him.
  Study the generational epochs. Enosh’s generation, when He inundated them with the waters of Okianus, and the generation of the Deluge, when He flooded them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: You have not taken heed of the past. Comprehend the era of every generation, to recognize for the future that He has the power to bestow benefits upon you, and to grant to you the era of Moshiach, and the World to Come. 
  Ask your father. This refers to the prophets, entitled “fathers,” as it is said concerning Eliyahu, “My father, my father, carriage of Yisroel.” 
  Your elders. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the sages.
  And they will tell you. Ancient history.
  
  Verse 8
  
  When the Exalted One bequeathed nations. When the Holy One, Blessed is He, bequeathed, to those who aroused His fury, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>their ancestral portions, He inundated and swamped them. 
  When He set apart the sons of man. When he scattered the dispersed generation, He could have annihilated them. He did not do so, but, rather, “He established national boundaries” — He sustained them, did not destroy them. 
  According to the number of Bnei Yisroel. Because of the number of Bnei Yisroel <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who were destined to issue from Shem’s posterity. Also, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>according to the number of the seventy souls of Bnei Yisroel who descended into Egypt, He established national boundaries — seventy tongues. 
  
  Verse 9
  
  Because [of] Adonoy’s portion, His people. Why all this? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because His portion was hidden among them, and was destined to emerge. Who are His portion? His people. Who are his people . . .? 
  Yaakov the cable of His heritage. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He was the third patriarch, and was invested with a triple merit — the merit of his grandfather, the merit of his father, and his own merit. So there were three, like the cable, which consists of three strands. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He and his sons were His [God’s] heritage, but not Yishmael, the son of Avrohom, and not Eisav, Yitzchak’s son. 
  
  Verse 10
  
  He found them in a wilderness country. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He found them faithful to Hashem in wilderness country, as they obligated themselves to His Torah, His sovereignty, and His yoke of bondage, which Yishmael and Eisav did not do, as it is said, “He radiated from Se’ir to them, appeared from Mount Paran.” 
  In arid, shrieking desolation. An arid, desolate land, an area with the shrieking of the <i>Taninim</i> and the <i>Bnos Ya’anah.</i> There, too, they adhered to the faith, and did not say to Moshe, ‘How can we go into wildernesses, arid, desolate areas’? as it is said, “. . . when you followed Me into the wilderness.” 
  He encircled them. There He encircled and enveloped them with clouds, and encircled them with banners on four sides, and encircled them with the bottom of the mountain, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which He arched over them like a barrel. 
  He granted them understanding. There, with Torah and wisdom. 
  He sheltered them. From serpents, venomous reptiles, scorpions, and from the Gentile nations. 
  Like the pupil of His eye. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the dark area of the eye, from which light emanates. However, Onkelos renders, “He sustained them,” He provided for all their needs in the wilderness, as in, “and provide for them,” “the mountain does not sufficiently provide for us.” 
  He encircled them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He encamped them around His Presence — the Tent of Meeting at the center, and the four banners in four directions. 
  
  Verse 11
  
  Like an eagle who rouses his nest. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He directed them with compassion and sympathy, like the eagle who is compassionate with his children. He does not enter his nest suddenly, until he causes a commotion and disturbance over his children with his wings, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>between one tree and another, between one branch and the next, so that his children are roused, and are capable of receiving him. 
  Who rouses his nest. He arouses his children.
  Fluttering over his young. He does not press himself on them, but hovers, touching yet not touching. So, too, the Holy One, Blessed is He — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Shaddai — we did not find Him at full power.” When He came to give the Torah, He did not reveal Himself to them from one direction, but, rather, from four directions, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as it is stated, “Adonoy came from Sinai, radiated from Se’ir to them, appeared from Mount Paran, arriving with some of His sacred myriads.” “God came from Teiman” — this is the fourth direction. 
  He extends his wings, grasps them. When he comes to transport them from place to place, he does not grasp them with his talons like other birds. For the other birds fear the eagle, who soars high and flies above them — he therefore carries them in his talons because of the eagle. The eagle, however, fears nothing but the arrow, and, therefore, carries them on his wings, saying, ‘Better let the arrow enter me, and not enter my children.’ So, too, with the Holy One, Blessed is He, “I carried you on wings of eagles.” When the Egyptians pursued them and overtook them at the sea, they propelled arrows and projectiles at them. Immediately, “The angel of God moved, etc., and came between the Egyptian camp, etc.” 
  
  Verse 12
  
  Adonoy conducted them alone. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He conducted them alone, in security, in the wilderness. 
  Without [opposition by] alien gods. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There was no capability, among any of the gods of the Gentiles, of displaying their power by waging war with them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Rabbis expound this as referring to the future, and Onkelos translates it similarly. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Now I say that these are words of reproach, calling on the testimony of heaven and earth, so that this song might serve as a warning to them, for they would ultimately betray the faith, and remember neither the early favors which He performed for them, nor the future ones which He would eventually perform for them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Therefore, the matter must be reconciled both here and there. The entire subject revolves around “Remember world history, study the generational epochs” — this is what He did for them, and this is what He will eventually do. All this they should have remembered. 
  
  Verse 13
  
  He shall transport them [lit. cause them to ride] over the summit of the earth. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The entire passage should be understood as Targum [Onkelos] translates.
  He shall transport them, etc. So called because Eretz Yisroel is the highest of all lands. 
  Where they will consume the produce of the fields. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the fruits of Eretz Yisroel, which are quicker to develop and ripen than any fruit of the lands. 
  He shall nurture them with honey of bedrock. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There was was an incident when <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>someone said to his son in Sichoni, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>‘Bring me dried fig preserves from the barrel.’ He went, and found honey floating at the top. He said to him, ‘This is [a barrel] of honey’! He told him, ‘Dip your hand into it, and you’ll come up with dried figs from within.’ 
  The summit of the earth. This denotes height.
  The fields. The word denotes “field.”
  Of staunchest rock mass. The power and strength of bedrock. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When non-adjunctive to the following word, the vocalization is חַלָּמִיש, when adjunctive, the vocalization is חַלְמִישׁ . 
  And oil of staunchest rock mass. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This refers to the olives of Gush Chalav.
  
  Verse 14
  
  Butter-fat of cattle and milk of sheep. This took place in Shlomo’s days, as it said, “Ten fleshy cattle, twenty cattle at pasture, and one hundred sheep.” 
  With the fat of lambs. This took place in the days of the Ten Tribes, as it is said, “And they eat the lambs of sheep.” 
  The fat of wheat kidneys. This took place in Shlomo’s days, as it is said, “Shlomo’s food was, etc.” 
  And the wine-flavored blood of grapes will you drink. During the days of the Ten Tribes, “Who drink from wine bowls.” 
  Butter-fat of cattle. This refers to the fat which is skimmed from the top of milk.
  And milk of sheep. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Milk of sheep. When used adjunctively, the vocalization is חֲלֵב, as in, “In the milk of its mother.” 
  Lambs. Sheep.
  Rams. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>According to its plain meaning.
  Native to Bashan. They were fat.
  Wheat kidneys. Fat wheat, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>like the fat of the kidney, and with kidney-like bulk. 
  Blood of the grape. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You shall drink excellent [wine], with the taste of distinguished wine. 
  Grapes. “Wine” in Aramaic. Grapes. This is not a noun, but rather a term meaning “of superb taste,” <i>winos</i> in Old French. One may also interpret these two passages in accordance with Onkelos’ rendition, “He shall place them over the powerful of the earth, etc.” 
  
  Verse 15
  
  Have become thick. The word denotes thickness.
  [You] are covered with fat. Like “Are covered,” denoting the same as, “For he covered his face with his fat,” like a man with inner fat, whose innards form outward folds. Similarly, it says, “He formed a lip of his innards.” 
  [You] are covered. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There is a “light” grammatical usage of the term “ כִּסוּי,” as in, “He who covers an insult is clever.” If כִּשִּׂיתָ had been written with a punctuation dot, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it would have meant “You covered others,” as in “For he covered his face.” 
  He insulted the Rock of his salvation. He affronted and insulted Him, as it is said, “Their backsides towards the Sanctuary of Adonoy, etc.” Nothing is more contemptuous than this. 
  
  Verse 16
  
  They incited His vengeance. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They inflamed His fury and vengeance.
  With loathsomeness. With loathsome behavior. For example, homosexuality and sorcery, which are depicted as “loathsome.” 
  
  Verse 17
  
  Ineffectual. As Targum [Onkelos] renders, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Who fulfill no need.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If they had fulfilled some need, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the vengeance would not have been as doubly harsh as now. 
  Novelties, lately arrived. Even the Gentiles were unaccustomed to them. A Gentile who saw them would say, ‘This is a Jewish idol.’ 
  Your forefathers were not awed by them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They did not fear them, their hair did not stiffen before them — a man’s hair customarily stiffens from dread. This is the way it is expounded by Sifrei. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In addition, one may explain the word שְׂעָרוּם as having the same meaning as “Demons cavort there,” שְׂעִירִים referring to demons. Your forefathers did not regard those demons. 
  
  Verse 18
  
  You disregarded. You forgot. The Rabbis expound: When He intends to treat you benevolently, you behave heinously before him, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>thus weakening His capacity for benevolence towards you. 
  The Almighty Who delivered you. Who delivered you from the womb, having the same meaning as “Who causes trembling in the mighty,” “Trembling like a woman at birthing.” 
  
  Verse 19
  
  
  
  Verse 20
  
  What their end will be. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What will occur to them at their end.
  For they are an upsetting generation. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They upset My good will and turn it to wrath.
  Devoid of breeding. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>My training is not noticeable in them, for I instructed them in the proper path, but they strayed from it. 
  Breeding. The meaning is the same as “He nurtured,” <i>norture,</i> in Old French. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: אֵמֻן denotes faithfulness, as Targum [Onkelos] translates. They declared at Sinai, “We shall do, and we shall listen,” and in a fleeting instant reneged on their pledge, and made the [golden] calf. 
  
  Verse 21
  
  Incited Me to vengeance. They inflamed My wrath.
  With a non-god. With something which is not a God.
  With a non-people. With a nation with no reputation, as it is said, “Lo, the land of Kasdim — this people is a non-entity.” And concerning Eisav it says, “you are extremely despicable.” 
  I shall anger them with a faithless nation. This refers to atheists. Similarly, it says, “The faithless says in his heart, ‘there is no God.”’ 
  
  Verse 22
  
  Shall blaze. Shall burn.
  That will burn. You <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>down to the foundation.
  It shall consume the land and its produce. Your land and its produce.
  And enflame. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Jerusalem, which is founded on mountains, as it is said, “Jerusalem is surrounded by mountains.” 
  
  Verse 23
  
  I shall amass iniquity against them. I shall link evil with evil. This means the same as “Join year to year,” “To add the sated,” “Add your burnt-offerings to your peace-offerings.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation of אַסְפֶּה, “I shall consume”, as in “Lest you be consumed.” 
  I shall deplete my arrows against them. I shall completely expend all my arrows against them. This curse, in serving as a punishment, is actually a blessing — my arrows shall be depleted, but they shall not be depleted. 
  
  Verse 24
  
  Bloated with hunger. Onkelos renders “Bloated with hunger,” but I have no evidence supportive of this. In the name of R’ Moshe Hadarshan of Tolouse I have heard, “Hairy with hunger.” A lean man sprouts hair on his flesh. 
  Bloated In Aramaic, “hair” is מִזַּיָּא . <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”He would tousle his hair.” 
  Embattled with demons. Demons battled them, as it is said, “But the sons of demons soar aloft,” referring to demons. 
  Slashed by Meriri. Slashed by a demon named Meriri. Slashed. Cut down, as, “I shall cut you down into the grave.” 
  Teeth of animals. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There was an incident where sheep bites were fatal.
  The venom of dust-crawlers. The venom of snakes which crawl on their bellies in the dust, like water rolling on the ground. זְחִילָה denotes the movement of water on the ground, and, as well, the movement of anything which progresses by sliding along the ground. 
  
  Verse 25
  
  From without, the sword shall decimate. Outside the city, the sword of armed legions shall decimate them. 
  From within the chambers, terror. If he should flee and escape the sword, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the chambers of his heart pound with terror, continuing until he expires. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation of “From within the chambers, terror”: Indoors will be terror of the plague, as it is said, “For death has entered through our windows.” This is how Onkelos translates it. Another interpretation: “Because of the outdoors, the sword shall decimate” — because of their behavior out of doors, as it is said, “According to the number of outdoor areas in Jerusalem, you have set up altars to debasement.” “Because of the chambers, terror” — because of their behavior in the innermost chambers, as it is said, “What the elders of the house of Yisroel do in the dark, each one in his paneled chamber.” 
  
  Verse 26
  
  I thought [lit. said], ‘I shall abandon them.’ I said privately, I shall abandon them. We may interpret אַפְאֵיהֶם as ‘I shall render them <i>Pei’ah,</i> discarding them into abandonment.’ We find an example of this in Ezra, “You delivered, to them, kingdoms and peoples, whom You dispersed as <i>Pei’ah</i>” — into abandonment. This is Menachem’s understanding. Now <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>some interpret this according to Targum’s [Onkelos] translation, “I shall visit my fury upon them”; but this is untenable, for if so, it should have written אֲאַפְאֵיהֶם, one [<i>aleph</i>] as a prefix, and one from the root, as in “I girded you,” “I fortified you by my word.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Also, the middle <i>aleph</i> is totally inappropriate. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Onkelos’s translation follows the text of the <i>Beraysa</i> quoted by Sifrei, which divides this word into three words — I thought ‘in fury where are they.’ I thought, in my fury, that I would render them non-entities, so that those who look for them would say, concerning them, ‘Where are they’? 
  
  Verse 27
  
  Were it not for the enemy’s amassed rage. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Were it not that the enemy’s rage is amassed against them for destruction, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and if he were to overcome them and destroy them, he would attribute greatness to himself and his gods, but would not attribute greatness to Me. This is why it is said . . . 
  
  Verse 28
  
  Lest their oppressors estrange. They estrange the matter by attributing their power to a stranger who has no greatness. Lest they say, ‘Our armed might has prevailed,’ etc. For that Nation squanders counsel, they lack intelligence. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For if they were wise, They would grasp this. How could [one] pursue, etc. 
  
  Verse 29
  
  They would contemplate their ending. They would apply themselves to contemplating <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the ending punishment of Yisroel.
  
  Verse 30
  
  How can one pursue. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>One of us [pursue] a thousand of Yisroel.
  Unless their Almighty [lit. rock] has dealt them away, and Adonoy has delivered them? Dealt them away and delivered them into our hands. <i>Delivrer</i> in Old French. 
  
  Verse 31
  
  For their mighty one is not like our Almighty. All this the enemies should have understood — that God delivered them, and the victory is neither theirs nor their gods’, for heretofore their gods were powerless against our Almighty, for their rock is not like our Rock. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i> צוּר in Scripture always denotes a rock. 
  Yet our enemies sit in judgement. Yet now our enemies judge us, since our Almighty has dealt us away to them. 
  
  Verse 32
  
  For their grapevine is of the grapevine of Sedom. This relates to the the above text: I thought privately I shall abandon them and abolish their memory, because their behavior is the behavior of Sedom and Amorah. 
  Fields. Arable fields, as in “The fields have produced no food,” “In the fields of Kidron.” 
  Grapes of bitter herbs. Clusters galling to them.
  Clusters galling to them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Galling beverages are appropriate for them — their punishment suits their behavior. Onkelos translates similarly, “The retribution for their behavior corresponds with their bitterness.” 
  
  Verse 33
  
  Like caustic serpents’ venom is their wine. As Targum [Onkelos] renders, “Behold, like caustic serpents’ venom is the cup of their punishment.” Behold, like caustic snake venom is the drinking cup of their punishment. 
  The gall of adders. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Their cup, merciless to the bite victim. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A merciless enemy shall come and punish them. 
  
  Verse 34
  
  Is this not sequestered with Me? As Targum [Onkelos] translates. They think I have forgotten their actions — they are all hidden away and guarded before Me.
  Is this not. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The fruit of their grapevine, and the produce of their fields are sequestered with Me. 
  
  Verse 35
  
  Vengeance is with Me, and shall administer retribution. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With Me, ready and available, is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the punishment by vengeance, and it shall administer retribution to them in accordance with their behavior. The vengeance shall administer retribution to them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Some interpret וְשִׁלֵּם as a noun, like וְשִׁלּוּם, “and retribution.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is similar to “The word is not theirs,” like וְהַדִּבּוּר, “and the word.” When will I administer retribution to them? 
  At the time that they shall stumble. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>At the termination of the merit of their forefathers, upon which they lean for support. 
  For the day of their calamity is close by. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As soon as I desire to inflict upon them the day of their calamity, it is close by and available to Me, to be inflicted through many emissaries. 
  Destiny speeds towards them. Quickly, destiny will be upon them. 
  Speeds. Like “Let Him hurry, quicken.” Until this point, Moshe established testimony, for them, with words of reproach, wherein this song would serve witness. When they will be afflicted with punishment, they will know that I informed them beforehand. From this point onward, he established testimony with words of solace, which will transpire when the punishment ends, in accordance with all that was said above, “It will come to pass that, when all of these things will happen to you, etc., the blessing and the curse, etc., Adonoy, your God, will return your exiles, etc.” 
  
  Verse 36
  
  When Adonoy administers justice against His people. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When He punishes them with the afflictions described above, as in “For through them He shall administer justice to the nations,” (Shall afflict the nations). כִּי here is not understood as “because,” providing the reason for the preceding statement. Rather, it is introductory, as in, “When you arrive in the land.” ‘When these punishments will be visited upon them, then <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the Holy One, Blessed is He, will reconsider, concerning His servants, and revert to have compassion for them.’ 
  Will reconsider. This denotes a change of heart, whether benevolently or destructively. 
  When He sees the power [lit. hand] surging. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When He sees that the power of the enemy is surging to the utmost against them, and that there is no one, among them, structured or fortified. 
  Structured. Saved by an organizer and ruler who structures them.
  Fortified. By someone who furnishes support. The organizer is the ruler who structures the people, so that they do not proceed haphazardly when advancing to battle the enemy. In Old French, <i>meintenant.</i> Structured. This refers to someone saved by the ruler’s structure. Fortified. Strengthened, as in “They fortified Jerusalem until the wall,” “How is it that the adored city was not fortified.” <i>Enforcied.</i> 
  
  Verse 37
  
  He shall say. The Holy One, Blessed is He, concerning them, ‘Where is their god whom they worshipped’? 
  The rock on which they relied for shelter. The rock mass with which they shielded themselves from the sun and the cold; as if to say, they placed their faith in it, to protect them from harm. 
  
  Verse 38
  
  They [ate] the fat of their sacrifices. Those gods would eat [the offerings] which they brought before them, and drink their libation wine. 
  Let them serve as your shield. That rock — let it serve as your shelter and shield.
  
  Verse 39
  
  Now observe! Learn from the punishment which I visited upon you, when no one could save you, and from the deliverance which I shall grant you, when no one will thwart Me. 
  For it is I! I am the One! <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It is I who humbles, and I who elevates. 
  And no god matches Me. Stands against me to thwart.
  Matches Me. Is comparable or similar to Me.
  And no one can rescue from My grasp. Those who defy Me.
  
  Verse 40
  
  For I shall lift My hand heavenward. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For, in My fury, I shall lift My Hand to Myself in an oath. 
  And I shall say, ‘I live.’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This denotes an oath — [As in “‘As I live,’ says Adonoy, ‘if I do not [do to you] as you have spoken in My ears.”’ Here, too] I swear [as true as] I live [forever]. 
  
  Verse 41
  
  If I whet My saber to a gleam. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If I whet the blade of My saber, like, “So that it may have a gleam.” <i>Plandur.</i> 
  And hold judgement in My grasp. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Discarding the attribute of compassion for my enemies who were destructive to you — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Where I was a little angry, and they abetted destructively.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation. I hold judgment in My grasp, to embrace it and exact vengeance. 
  I shall wreak vengeance, etc. In the Aggadic commentary, the Rabbis derive from the language of the text, which states “And I hold judgement in My grasp”: Unlike the practice of mortals is the practice of the Holy One, Blessed is He. In the practice of mortals, one who lets fly an arrow can no longer retrieve it; But the Holy One, Blessed is He, lets fly His arrows with the power to retrieve them, as if He retained them in His grasp, for the gleam represents His arrow, as it is said here, “My saber to a gleam, and I hold judgement in My grasp.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Judgment” here denotes retribution, in Old French, <i>justice.</i> 
  
  Verse 42
  
  I shall make my arrows drunk with blood of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the enemy.
  My saber shall consume flesh their flesh.
  For the blood of the slaughtered and the captives. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This will befall them because of their guilt over the blood of slaughtered Israelites, and the captives which they took from them. 
  For the original savagery of the enemy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For the iniquity of the original devastation by the enemy. For, when the Holy One, Blessed is He, punishes the nations, He invokes against them their sins, and the sins of their forefathers, from the original devastation which they perpetrated against Yisroel. 
  
  Verse 43
  
  Let the nations extol His people. At that time, the nations will praise Yisroel. ‘Look at how praiseworthy this nation is. They remained wedded to the Holy One, Blessed is He, through all the privation which overtook them. They did not forsake Him, knowing His goodness and virtue.’ 
  For He shall avenge the blood of His servants. The shedding of their blood, as the words indicate. 
  And wreak vengeance on His enemies. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For theft and plunder, as it is said, “Egypt shall be laid waste, and Edom shall become a desert wasteland, for plundering the sons of Yehudah.” And it says, “For plundering your brother Yaakov, etc.’ 
  And reconcile His land, His people. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He will pacify His land and His people for all the suffering which overtook them, and which the enemy perpetrated against them. 
  And reconcile. This denotes conciliation and pacification, like, “I may pacify his anger,” “I may calm his rage.” 
  And reconcile His land. What is His land? His people. When His people are consoled, His land is consoled. Similarly, it says, “Adonoy, You pacified Your land.” How did You pacify Your land? “You brought back Yaakov’s exiles.” 
  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With a different viewpoint this is expounded in Sifrei, R’ Yehudah and R’ Nechemiah disagreeing over it. R’ Yehudah expounds it entirely in reference to Yisroel, while R’ Nechemiah expounds it entirely in reference to the nations. R’ Yehudah expounds it entirely in reference to Yisroel: “I thought, ‘I shall abandon them”’ [v. 26] as I interpreted, until, “Adonoy did not effect all this” [v. 27]. “For they are a nation which squanders counsel”[v. 28] — they squandered my Torah, which provided them with astute counsel. “They lack the intelligence” [v. 29] to grasp — how one, from the nations, can pursue a thousand of them. “Unless their Almighty dealt them away” [v. 30]. “For their mighty one is not like our Almighty” [v. 31] — everything as I have explained, until the end. But R’ Nechemiah expounds it in reference to the nations. “For those nations squander counsel” [v. 28] as I explained previously, until, “Yet our enemies sit in judgement” [V. 31]. 
  For their grapevine is of the grapevine of Sedom. The nations’ grapevine.
  And from the fields of Amorah, etc. But they pay no heed, and do not ascribe the greatness to Me. 
  Their grapes are grapes of bitter herbs. This follows what is said, “Were it not for the enemy’s amassed rage” [v. 27] — against Yisroel, to poison and embitter them. Therefore, let them have bitter clusters, to gorge them for their action against my children. 
  Their wine is like caustic serpents’ venom. Ready for them to drink because of their actions against them.
  Sequestered with me. That cup of which it is said, “For there is a cup in the hand of Adonoy, etc.” 
  At the time that they shall stumble. As it is said, “The foot shall trample it.” 
  For Adonoy shall administer justice for His people. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In this usage, כִּי is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>understood as “for.” And “administer justice” does not denote imposing suffering, but is understood, rather, as “For He shall represent them in their struggle from the clutches of those who dispossess them, when He sees the power surging, etc.” 
  He shall say, ‘Where is their God’? The enemy shall say, ‘Where is the God of Yisroel’? as the villain Titus said when he slashed the <i>Paroches</i> (curtain), as it is said, “When my enemy sees, mortification will blanket her for saying to me, ‘Where is Adonoy your God”’? 
  Now observe! For it is I, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Holy One, may He be blessed, will then unveil His salvation, and say, ‘Now observe! For it is I! I am the One! <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It is from Me that your ruin emanated, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and from Me that your benefaction will come.’ 
  And no one can rescue from My grasp. Can rescue you from the ruin which I shall visit upon you.
  For I shall lift My hand heavenward. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Like “I have raised.” I always rest my Presence in heaven, as rendered by Targum [Onkelos]. Even with a weakling on high against the powerful below, the awesomeness of the higher one overcomes the lower; certainly, when the powerful is on high, and the weakling is below. 
  My hand. The place of My Presence, like “Everyone in his place.” I had the power to punish them, but I said, ‘I shall live forever.’ I do not rush to punish, as I have ample time for the matter, for I shall live forever. During the last generations I can punish them, and it is within My power to punish the living and the dead. A mortal king, who must die, hurries to avenge and punish while he lives — for he or his enemy may die, and he may thus never realize his vengeance against him. I, however, shall live forever. If they die without my punishing them during their lifetime, I shall punish them after death. 
  When I whet My saber to a gleam. In many places אִם is not conditional — ‘When I whet My saber to a gleam, and hold judgement in My grasp,’ everything as I explained above. 
  
  Verse 44
  
  He and Hoshe’a, the son of Nun. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It was a Shabbos of shared quality, when leadership was removed from one and conferred upon the other. Moshe arranged for a public crier for Yehoshua, to enable him to expound during his lifetime, so that the Israelites would not say, ‘During your master’s lifetime you were unable to lift your head!’ And why is he entitled here “Hoshe’a”? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To teach that he was not conceited, for, although leadership was conferred upon him, he was as unassuming as originally. 
  
  Verse 45
  
  
  
  Verse 46
  
  Focus your thoughts. A person is required to concentrate his sight, thought, and hearing on the word of Torah. Similarly, it says, “Son of man; view with your eyes, listen with your ears, and focus your mind.” It may be inferred from the following: Take architectural design, which is subject to visual inspection, and may be measured with the yardstick; yet a man must concentrate his sight, hearing, and thought to grasp it. Then to comprehend the word of Torah, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which is comparable to a mountain balanced on a hair, most certainly so. 
  
  Verse 47
  
  For it is not a futile thing for you. It is not futile for you to weary yourselves with it, for enormous recompense is contingent on it — for it is your very lives. Another explanation: There is nothing in the Torah so empty <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that, if expounded, would not yield recompense. The proof is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from the following comment by the Rabbis: “Lotan’s sister was Timna.” “Timna was the concubine, etc.” Because she said, ‘I am unworthy of being his wife — would that I may become his concubine.’ Why to that extent? This informs us of Avrohom’s eminence, as potentates and kings longed to unite themselves with his descendants. 
  
  Verse 48
  
  Adonoy spoke to Moshe at the very height of that day. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In three places, it is said, “At the very height of that day.” It is said concerning Noach, “At the very height of that day, Noach entered, etc.” — when the light of day was in full view. Since his contemporaries said, ‘By so-and-so, if we sense him leaving, we won’t permit him to enter the ark, and furthermore, we will get sledgehammers and axes, and smash the ark’! The Holy One, Blessed is He, said, ‘I will bring him in at mid-day. Let anyone powerful enough to obstruct come and do so!’ — Concerning Egypt, it is said, “At the very height of that day, Adonoy delivered.” Since the Egyptians said, ‘By so-and so, if we sense them leaving, we won’t permit them to go. And furthermore, we will get swords and other weapons and kill them. The Holy One, Blessed is He, said, ‘I will deliver them at mid-day. Let anyone powerful enough to obstruct come and do so.’ Here too, concerning Moshe’s death, it is said, “At the very height of this day.” Since the Israelites said, ‘By so-and so, if we sense him leaving, we won’t let go of him. The man who took us out of Egypt, split the sea for us, brought down the manna for us, swept the quail over to us, brought up the well-spring for us, and gave us the Torah! We won’t let go of him!’ The Holy One, Blessed is He, said, ‘I will gather him up at mid-day, etc.’ 
  
  Verse 49
  
  
  
  Verse 50
  
  Just as your brother Aharon died. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With the very death you witnessed and longed for. For Moshe removed Aharon’s first garment, and attired Elazar in it; he did so with the second, and with the third, so that he [Aharon] witnessed his son inheriting his glory. Moshe said to him, ‘My brother Aharon, recline on the bed’ — he reclined. ‘Extend your arms’ — he extended them. ‘Extend your legs’ — he extended them. ‘Close your eyes’ — and he closed them. Close your mouth, He closed it, and passed on. Moshe said, ‘Fortunate is one who dies such a death.’ 
  
  Verse 51
  
  Because you were unfaithful to me. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You were the cause of unfaithfulness to Me. [A different text: Because you rebelled against My word — you were the cause of rebellion against My word.]
  That you did not sanctify Me. Because of you, I was not sanctified, for I commanded you, “Speak to the rock.” But they struck it, then needed to strike it twice. If they had spoken to it, and it had produced its water without having been struck, the Name of Heaven would have been sanctified. For the Israelites would have said, ‘If the rock, which is not subject to reward or punishment — if meritorious, it gains no reward, and if sinful, it suffers no punishment — and so carefully fulfills its Creator’s command, then most certainly we.’ 
  
  Verse 52
  
  For from afar. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>At a distance.
  You will see, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For if you will not see it now, you will never see it again in your lifetime. 
  But you will not come there. I know that it is precious to you. This is why I say to you, “Go up and see!” 
  
  
  
  
  
  Verse 1
  
  This is the blessing . . . before his death. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Close to his death, for ‘If not now, when’? 
  
  Verse 2
  
  He said: Adonoy came from Sinai. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He began with the praise of God, and afterward, he introduced the needs of the Israelites. And his opening praise <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>also mentions the merit of the Israelites. All this by way of seeking favor, as if to say, ‘They are worthy of receiving blessings.’ 
  Came from Sinai. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He went out to meet them when they came to station themselves at the foot of the mountain, like a bridegroom going forward to receive his bride, as it is said, “Toward God” — this teaches that He went forward towards them. 
  Radiated forth to them from Seir. As He had made an overture to the children of Eisav, to accept the Torah — but they refused. 
  [He] appeared. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To them. From Mount Paran. where He went to make an overture to the children of Yishmael to accept it — but they refused.
  He came. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To the Israelites.
  With part of the sacred myriads. Accompanied by <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>part of the myriads of sacred angels, but not all or most of them; unlike the manner of a mortal, who displays all the glory of his affluence and splendor on his wedding day. 
  The flaming Torah law. Which was inscribed before Him in the remote past <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in black flame on white flame, he gave them in the tablets inscribed by His right hand. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation, אֵשׁדָּת — as rendered by Targum [Onkelos], ‘which was given to them from the fire.’ 
  
  Verse 3
  
  He also cherished the nations. Also, with surpassing love <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He cherished the tribes. Each of them was entitled a “people,” for only Binyamin was destined to be born when the Holy One, Blessed is He, said to Yaakov, “A nation and community of nations shall emanate from you.” 
  All of their sacred ones are in Your keeping. The souls of the saints secreted with Him, about which it is said, “The soul of my master shall be bound in the bond of life with Adonoy your God.” 
  For they were gathered in at Your feet. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They were worthy of this, for they were gathered in under the foot of the mountain at Your feet at Sinai. תֻּכּוּ denotes the reflexive, they were gathered into your footrest. 
  And accepted the burden of Your word. They accepted upon themselves the yoke of Your Torah.
  Your word. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The “ מֶ"ם “ here relates to the root, as in, “He heard the voice speaking to him,” “And I heard that which was spoken to me,” like מִתְדַּבֵּר, “that which was self-spoken to me.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Here too, “Your self-spoken” — that which You had spoken so that I would hear and relate it to them. <i>tes pourparlers,</i> speaking to oneself, in Old French. But Onkelos renders, “They journeyed by Your words,” with the מֶ"ם as a prefix, having the connotation of “by.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: “Even when the nations were cherished,” even during the time when the Gentile nations were cherished, when You displayed to the Gentiles, a beaming countenance, and delivered the Jews into their hands — 
  All of their sacred ones are in Your keeping. All of their saintly and virtuous ones clung to You, and did not distance themselves from You, and You sheltered them. 
  They were gathered in at Your feet. They ensconce themselves and gather themselves under Your shelter.
  And accepted the burden of Your word. They accept Your decrees and commandments joyfully, and declare the following: 
  
  Verse 4
  
  The Torah. Which Moshe commanded to us is the heritage of the congregation of Yaakov. We have embraced it, and shall not forsake it. 
  
  Verse 5
  
  There was. The Holy One, Blessed is He. 
  King in Yeshurun. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The yoke of His sovereignty rests always upon them.
  At the gathering. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>At every gathering. “Of the counting” — the counting of their gathering.
  Of the counting. As in “When you take count.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>These are worthy of my blessing. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: “When they gathered.” When they gather together as a single unit, and there is harmony among them — then He is their king, but not when there is dissention among them. 
  
  Verse 6
  
  May Reuvein live. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In this world.
  Let him not die. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In the World to Come, as the incident of Bilhah will not be reckoned against him. 
  May his constituency be counted. May they be counted in the census with the rest of his brothers. This is comparable to that which is said, “He laid with Bilhah. There were twelve sons of Yaakov” — he was not excluded from the count. 
  
  Verse 7
  
  Now this for Yehudah. He placed Yehudah next to Reuvein, because both confessed to the iniquity of which they were guilty, as it is said, “That wise men acknowledged, etc., to them alone, etc., <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>no stranger passed between them.” In addition, the Rabbis explain that throughout the forty years that the Israelites were in the wilderness, Yehudah’s bones rolled about in his coffin, because of the banishment which he accepted upon himself, as it is said, “I will have sinned against my father for all time.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Moshe said, ‘Who was responsible for Reuvein’s confession? Yehudah, etc.’ 
  Adonoy, hear the voice of Yehudah. The prayers of Dovid and Shlomo, Asa because of the Cushites, Yehoshafat because of the Ammonites, and Chizkiyahu because of Sancheiriv. 
  And bring him to his people. In peace, after warfare. 
  May his hands fight his battles. May they fight his battles and exact his vengeance.
  May You provide assistance against his enemies. He prayed for Yehoshafat at the battle of Gilad heights — “Yehoshafat cried out, and Adonoy assisted him.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation [of] “Adonoy, hear the voice of Yehudah” — here he alluded to a blessing for Shimon, amidst Yehudah’s blessings. Also, when Eretz Yisroel was apportioned, Shimon took [a portion] amidst Yehudah’s allotment, as it is said, “From the portion of the sons of Yehudah, the inheritance of the sons of Shimon.” (Why didn’t he devote a specific blessing to him? Because he was resentful towards him for his behavior at Shittim. This is recorded in Agadas Tehilim.) 
  
  Verse 8
  
  Regarding [lit. to] Levi he said. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Regarding Levi he said.
  Your tumim and urim. He speaks directly to the Shechinah.
  Whom You tried with tests. They did not complain with the rest of those who voiced complaints.
  You brought him strife, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As Targum [Onkelos] renders. Another interpretation. “You contended with him at the waters of Merivah.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You set upon him with a spurious charge. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If Moshe exclaimed, “Now listen, rebels”!, what did Aharon and Miriam do? 
  
  Verse 9
  
  Who said of his father and mother, ‘I did not see them.’ When they sinned with the golden calf, and I proclaimed, “Whoever is for Adonoy, join me”! all the sons of Levi gathered around me. I commanded them to execute a maternal grandfather, if he was an Israelite, or a maternal half-brother, or a son of a daughter, and they did so. But this cannot be interpreted literally as a father, or paternal brother, likewise not literally as a son, since they were Levites, and of the tribe of Levi. no one sinned, as it is said, “<i>All</i> the sons of Levi.” 
  For they observed your command. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”You must not have other Gods.”
  And kept Your covenant. The covenant of circumcision. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For, of those born in the wilderness, the Israelites did not circumcise their children, but they [the Levites] were circumcised, and they circumcised their children. [An alternate Rashi text: Those born in the wilderness, as the Israelites did not circumcise their children, but they were circumcised.] 
  
  Verse 10
  
  They shall teach your law. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They are worthy of this.
  And totally consumed offerings. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The <i>olah.</i>
  
  Verse 11
  
  Shatter his adversaries at the loins. Shatter his adversaries with a blow at the loins, as it is written, “Cause their loins to stumble always.” It was concerning those who challenged the priesthood that he said this. Another interpretation: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He foresaw that Chashmonai and his sons were destined to wage war with the Yevanim, so he prayed for them, as they were so few — the twelve sons of Chashmonai and Elazar against many myriads. This is why it is said, “Adonoy, bless his wealth and accept his handiwork.” 
  And his enemies, so that they may not arise. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Shatter his adversaries and enemies, so that they may not gain ascendancy. 
  
  Verse 12
  
  Regarding Binyomin he said. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because Levi’s blessing was concerned with the sacrificial services, and that of Binyomin with the construction of the Beis Hamikdosh in his territory, he placed them next to one another. And he placed Yoseif after him [Binyomin] since, he, too, had the Tabernacle at Shiloh constructed in his territory, as it is said, “He was repulsed by the tent of Yoseif, etc.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And because the Eternal Sanctuary is more cherished than Shiloh, he therefore gave preference to Binyomin over Yoseif. 
  He hovers protectively over him. He covers and shields him.
  Throughout the day. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Eternally — once Jerusalem was chosen, the Divine Presence did not rest anywhere else. 
  And He resides between his shoulders. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>At the pinnacle of his territory, the Beis Hamikdosh was constructed, except that it was twenty-three <i>amohs</i> below Eitam spring. It was there that David had intended to construct it, as stated in Shechitas Kodashim, [but] they remarked, ‘Let us descend a little, for it is written, “He resides between his shoulders” — nothing is pleasing, about the ox, more than his shoulders.’ 
  
  Verse 13
  
  Blessed by Adonoy is his land. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For none of the tribal territories was as replete with bounty of every kind as Yoseif’s territory.
  With the delight. This denotes delight and sweetness.
  And the deep waters. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As the waters of the deep rise, and irrigate it from below. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You find that, with all the tribes, Moshe’s blessing resembled Yaakov’s blessing. 
  
  Verse 14
  
  With the delight of the sun’s harvest. As his territory was exposed to sunlight, which sweetened the fruit. 
  Moon’s ripening. Some fruit are ripened by the moon. They are: cucumbers and melons. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation. “The monthly yield,” which the earth sheds and generates each month. 
  
  Verse 15
  
  With the first fruits of the early mountains.  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Blessed, also, with the first- ripening fruits, as its mountains are early in producing ripened fruit. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: This teaches that their creation preceded that of the other mountains. 
  The perennial hills. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Hills which are always productive, never failing for lack of rain. 
  
  Verse 16
  
  And the favor of the One who resides in the thornbush. [ שׁוֹכְנִי is] Like שׁוֹכֵן, [the One who resides] in the thornbush. May his territory be blessed by the favor and gratification of the Holy One, Blessed is He, who first revealed Himself to me at the thornbush. 
  Favor. Gratification and conciliation. “ רָצוֹן “ is similarly interpreted throughout Scripture.
  Let this be visited. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This blessing, upon Yoseif’s head. 
  The one set apart from his brothers. As he was set apart from his brothers when he was sold.
  
  Verse 17
  
  His firstborn ox. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i> בְּכוֹר sometimes denotes grandeur and regency, as it is said, “I shall also give him grandeur.” Similarly, “My magnificent son, Yisroel.” Firstborn. The king descended from him. His ox. This refers to Yehoshua, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who was as supremely powerful as the ox in vanquishing many kings. 
  Glory to him. Given to him, as it is said, “Give him some of your splendor.” 
  And re’em’s horns are his horns. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The ox is supremely powerful, but his horns are unattractive, whereas the <i>re’em’s</i> horns are beautiful, but his strength not very great. He invested Yehoshua with the strength of the ox, and the beauty of the horns of the <i>re’em.</i> 
  To the ends of the earth. Thirty-one kings. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Is it possible that all of them were natives of Eretz Yisroel? But, rather, there was hardly a monarch or potentate who didn’t buy himself a castle and an estate in Eretz Yisroel, for it was prized by all, as it is said, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”The territory coveted by hordes of nations.” 
  They are Ephraim's myriads. Those gored. This refers to the myriads slain by Yehoshua, who was descended from Ephraim. 
  And they are Menasheh’s thousands. This refers to the thousands slain by Gideon at Midian, as it is said, “Zevach and Tsalmuna were at Karkor, etc.” 
  
  Verse 18
  
  Regarding Zevulun, he said. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>With the following five tribes whom he blessed last — Zevulun, Gad, Don, Naftoli, and Asher — the names were repeated, to strengthen and empower them, since they were the weakest of all the tribes. They were the ones whom Yoseif brought before Pharoah, as it is said, “From among his brothers, he took five men,” because they appeared weak, and he would not commission them as his military officers. 
  Rejoice, Zevulun, at your departure, and Yisachar in your tents. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Zevulun and Yisachar entered into a partnership. “Zevulun shall reside at the sea coast”; he departs to engage in maritime trade, gain profit, and provide sustenence for Yissachar, while they remained occupied with Torah study. Zevulun therefore precedes Yissachar, as Yissachar’s Torah was made possible by Zevulun. 
  Rejoice Zevulun at your departure. Gain success when you depart to engage in trade.
  And Yissachar. Gain success when you remain in your tents studying Torah, convening to decide on the leap year, and fix the months, as it is said, “Of the sons of Yissachar, profoundly knowledgeable in [fixing] the times, etc.” Their leaders, two hundred chief justices of the Sanhedrin, were occupied with this. Based on their arrangement of the time [divisions] and of the leap year — 
  
  Verse 19
  
  Peoples. Of the tribes of Yisroel.
  Shall assemble [lit. invite] at the mountain. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They shall assemble at Mount Moriah — every assembly being by invitation — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and there slaughter, during the festivals, righteous offerings. 
  For by the streaming of the sea they shall be nurtured. Yisachar and Zevulun, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>affording them the opportunity to engage in the study of Torah. 
  And the hidden treasures of sand. Concealed, immersed in the sands — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>tuna, the chilazon fish, and white crystal-ware, which emerged from the sea and from the sands. This was in the portion of Yisachar and Zevulun. as stated in tractate Megillah, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”Zevulun, a people disdainful of their souls in seeking death,” because, “Naftoli, on the loftiest ground.” Zevulun lamented his fate, ‘To my brothers, you gave fields and vineyards, etc.’ 
  And the hidden treasures. The word denotes covering, as it is said, “He covered the building,” “covered with cedar,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>translated by Targum as “lined with a cedar covering.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation. “Gentile nations shall assemble at the mountain,” as a result of Zevulun’s commerce, gentile merchants would visit his territory, which was situated at the border, and say, ‘Since we took the trouble to come this far, let’s proceed to Jerusalem, and examine this nation’s religion, and its customs.’ They would observe all of Yisroel worshipping one God, and eating the same food, for with the Gentiles, this one’s God differs from the other’s, and this one’s food differs from the other’s. Then they would say, ‘No nation is as virtuous as this,’ and they would convert on the spot, as it is said, “there they slaughtered righteous offerings. 
  For by the streaming of the sea they shall be nurtured. Zevulun and Yissachar, to whom the sea streamed abundant wealth. 
  
  Verse 20
  
  Blessed is the One who broadens Gad. This teaches that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the breadth of Gad’s border ranged eastward.
  He lairs like a lion. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because he was near the border, he is therefore compared to the lions, for all those near the border must be supremely powerful. 
  Then rips the arm with the head. Their killings were recognizable, as they severed arm and head with a single blow. 
  
  Verse 21
  
  He saw the foremost for himself. He saw fit to take, for himself, a portion <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the territory of Sichon and Og, which was foremost in the conquest of the land. 
  For there the [great scribe’s] burial plot. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For he knew that there, in his territory, was the plot of the great scribe’s burial ground. This refers to Moshe. 
  Is concealed. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That plot is concealed, hidden from all creatures, as it is said, “and no man knows his burial place.” 
  He marched. Gad.
  At the head of the people. They marched at the front ranks of the armed forces when the land was conquered, since they were great warriors, as it is said, “You shall cross as the armed force before your brothers.” 
  He acted righteously before Adonoy. As they were faithful to their word, and kept their promise to cross the Yardein until they conquered and distributed [the land]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: “He came” — Moshe. “At the head of the people,” “He acted righteously before Adonoy” — this refers to Moshe. 
  
  Verse 22
  
  Don is a lion cub. He, too, was near the border, and is therefore compared to lions. 
  Bounding from Bashan. As Targum [Onkelos] renders, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the Yardein originated from his portion, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from the cavern of Pamias — this is Leshem, which is in Don’s portion, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as it is said, “They called Leshem ‘Don.”’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It bounds forth, flowing from Bashan. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: Just as the bounding flow emanates from a single source, and then divides into two areas, so it is with the tribe of Don — they received a portion in two areas. They first received, in the northwest, Ekron and its environs, but this was insufficient for them, so they went to war with Leshem, which is Pamias. This is at the northeast, for the Yardein originates from the cavern of Pamias, at the east of Eretz Yisroel, flows from north to south, and terminates at the edge of the Dead Sea. This is the east of Yehudah, who received in the south of Eretz Yisroel, as detailed in the book of Yehoshua. This is what is meant by the statement, “The border of the sons of Don extended past them, for the sons of Don went up to war with Leshem, etc.” Their border extended past the entire direction in which they had begun to settle. 
  
  Verse 23
  
  Desire is satisfied. His land fully satisfied the desires of its residents.
  Occupy the sea and its southern coast. The Sea of Kineres fell to him as his portion. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He also took a measure of fully spread fishnet rope on its southern coast, so that he could spread nets and traps. 
  Occupy. The imperative usage, as in, “Go up and occupy.” The accent on the upper syllable, at the ר', verifies this, like ירש, occupy; ידע, know; לקח, take; שמע, hear. When the ה' is added, the upper syllable is accentuated — שְׁמָעָה, hear; יְדָעָה, know; סְלָחָה, forgive; לְקָחָה, take. Here too, “occupy” — the imperative usage. Indeed, in the comprehensive traditional grammar guide, we find, in the alphabet section, that, in the imperative usage, the upper syllable is accentuated. 
  
  Verse 24
  
  May Asher be blessed with sons. I have seen in Sifrei, ‘Not one, among all the tribes, was as blessed with sons as Asher,’ but I do not know how. 
  He shall be favored by his brothers. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He found favor with his brothers with elixir of onapekin and delicious foods, and they favored him with produce. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: “He shall be favored by his brothers,” since his daughters were beautiful. This corresponds with the statement in Divrei Hayamim, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>”He was the father of Birzayis,” as they were married to <i>Kohanim Gedolim</i> and kings annointed with olive oil. 
  And immerse his foot in oil. As his territory flowed with oil like a wellspring. There was an incident where the residents of Ludekia needed oil. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They appointed an emissary, etc., as stated in Menachos. 
  
  Verse 25
  
  Your locks are iron and copper. He now speaks in relation to all of Israel, as their great warriors resided in the border cities, and locked it against invasion by the enemy as if it had been sealed with locks and bolts of iron and copper. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: Your locks are iron and copper, your territory is locked by mountains from which iron and copper are quarried. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Asher locked-in Eretz Yisroel. 
  As the days [of your youth], so may be your declining days. As the days of your well-being, meaning your early, youthful days; so may be the days of your old age, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which [generally] flow downward, droop, and decline. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: According to your days, shall be your stream. According to your days <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which are beneficial to you — according to the number of your days, all the days when you fulfill the Omnipresent’s wishes — shall be your stream, as all the countries shall stream silver and gold to Eretz Yisroel, for she shall be blessed with bountiful produce, and all the countries shall receive their sustenance from her, and deliver to her their silver and gold. <i>Escoront,</i> streaming. Their silver and gold will be depleted, for they will cause it to flow to your land. 
  
  Verse 26
  
  God is incomparable — Yeshurun. Know, Yeshurun, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that none is comparable to God, among all the Gentile deities, for, not like your Almighty is theirs. 
  He who straddles the firmament. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He is the God who comes to your assistance. and, in His pride, straddles the high heavens. 
  
  Verse 27
  
  As the dwelling of the eternal God. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The heavens are as the dwelling of the eternal God, who preceded all the deities, and chose, for Himself, the heavens as His residence and dwelling. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Below His dwelling, all the strong-armed reside. 
  The world’s strong- armed. Sichon, Og, and the kings of Canaan, who were the world’s mighty and powerful, therefore, quaked and trembled involuntarily, their strength dissipating before Him — the exalted are always fearsome to the lowly. It is thus that His might and power come to your assistance. 
  He banished the enemy from your presence <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and said to you, “Destroy!” them. 
  As the dwelling. With all words requiring ל' as a prefix, ה' may be used as a suffix. 
  
  Verse 28
  
  Securely, as individuals. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Each and every individual, “Every one under his grapevine and under his fig tree,” dispersed, without needing to assemble and remain together because of the enemy. 
  Like Yaakov. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>As in, “Its likeness was similar to crystal.” Like the blessing bestowed on them by Yaakov, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not like the isolation Yirmiyahu mentioned, “I sat in isolation.” Rather, like the assurance given them by Yaakov, “God will be with you, and bring you back to the land of your forefathers.” 
  Shall drip. Shall drip.
  Even its skies shall drip dew. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Also, Yitzchak’s blessing, in addition to Yaakov’s blessing — “May God grant you of the dew of heaven, etc.” 
  
  Verse 29
  
  You are fortunate, Yisroel. After blessing them specifically, he said to them, ‘Why must I be specific with you? The general theme is, everything is yours.’ 
  You are fortunate Yisroel, who can compare to you? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Your salvation is in Adonoy, who is the shield of your aid and the sword of your glory. 
  Your enemies will prevaricate to you. For example, the Givonites, who said, “Your servants have come from a distant land, etc.” 
  While you tread on their high places. As it is said, “Place your feet on the necks of these kings.” 
  
  
  
  
  
  Verse 1
  
  From the plains of Moav to Mount Nevo. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There were a number of elevations, but Moshe vaulted them in a single leap. 
  The entire land. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He showed him all of Eretz Yisroel in its tranquility, and the oppressors who are destined to afflict it. 
  Till Don. He showed him the idolatrous sons of Don, as it is said, “The sons of Don established for themselves the idol.” And He showed him Shimshon, who was destined to descend from him as a saviour. 
  
  Verse 2
  
  And all of Naftoli. He showed him his territory in its tranquility and its desolation, and He showed him Devorah and Barak of Kedesh Naftoli, waging war with Sisera and his legions. 
  The land of Ephraim and Menasheh. He showed him their territory in its tranquility and its desolation. He showed him Yehoshua waging war with the kings of Canaan — as he was descended from Ephraim, and Gideon, who was descended from Menasheh, waging war with Midian and Amalek. 
  And all of the land of Yehudah. In its tranquility and its desolation. And He showed him the royal house of Dovid, and their triumphs. 
  Up until the rearward Sea. The western territory, in its tranquility and its desolation. Another interpretation: Don’t read “the rearward Sea,” but “the final day.” The Holy One, Blessed is He, showed him all the events that are destined to befall Yisroel until the rejuvenation of the dead. 
  
  Verse 3
  
  And the Negev. The southern territory. Another interpretation: The Cave of Machpelah, as it is said, “They went up at the Negev, and he proceeded until Chevron.” 
  And the plain. He showed him Shlomo casting the vessels for the Beis Hamikdosh, as it is said, “In the plain of the Yardein the king cast them, below the surface of the ground.” 
  
  Verse 4
  
  Saying, ‘I will give it to your descendants’. I have shown it to you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>So that you may go forth and say to Avrohom, Yitzchak, and Yaakov, ‘The oath which the Holy One, may He be blessed, pronounced to you has been fulfilled.’ This is [the inference of] “saying” — for this reason I have showed it to you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>However, it has been decreed before Me that you shall not make the passage there. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Were it not for this, I would have sustained you until you would have observed them implanted and established in it, so that you could have gone forward and related this to them. 
  
  Verse 5
  
  Moshe died there. Is it possible that Moshe died, yet he wrote “Moshe died there”? Rather, until this point Moshe wrote, beyond this point, Yehoshua wrote. R’ Meir said, ‘Is it possible that the book of the Torah was incomplete when he said, “Take this book of the Torah”? Rather, the Holy One, Blessed is He, dictated, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>while Moshe wrote with teardrops. 
  By the mouth of Adonoy. With a kiss.
  
  Verse 6
  
  He buried him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Holy One, Blessed is He, in His glory. R’ Yishmael said, he buried himself. This is one of three “him” wordings which R’ Yishmael interpreted this way. Similarly, “When the days of nazirite status are fulfilled he shall bring ‘him”’ — he brings himself. Similarly, “They burden ‘them’ with the sin of their guilt.” Can others burden them? Rather, they burden themselves. 
  Facing Beis Peor. His grave had been readied there since the six days of creation, to atone for the incident at Peor. This was one of the objects created on the eve of Shabbos at twilight. 
  
  Verse 7
  
  His appearance was not dulled. Even after he died.
  And his freshness did not fade. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>His moistness. He was not subject to decay, his countenance was not disfigured. 
  
  Verse 8
  
  Bnei [the sons of] Yisroel. The males. But with Aharon, because he pursued peace — making peace between neighbors, between women and their husbands — it is said, “The entire house of Yisroel” — male and female. 
  
  Verse 9
  
  
  
  Verse 10
  
  Whom Adonoy knew face-to-face. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He [Moshe] had an easy familiarity with Him, and could speak with Him any time he desired, as it is said, “Now I will go up to Adonoy,” “Wait, while I hear His command to you.” 
  
  Verse 11
  
  
  
  Verse 12
  
  For the entire strong hand. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He received the Torah in the tablets with his hands.
  And for the entire great display. The miracles and mighty deeds in the immense, awesome wilderness. 
  In view of all of Yisroel. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When he took the liberty of shattering the tablets before their eyes, as it is said, “I shattered them before your eyes.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The Holy One, Blessed is He consented to his opinion, as it is said, “which you shattered” — ‘More power to you for shattering them!’ 