Source Browser

{
  "title": "Ibn Ezra on Deuteronomy",
  "index": {
    "title": "Ibn Ezra on Deuteronomy",
    "categories": [
      "Tanakh",
      "Rishonim on Tanakh",
      "Ibn Ezra",
      "Torah"
    ],
    "schema": {
      "nodeType": "JaggedArrayNode",
      "depth": 3,
      "addressTypes": [
        "Perek",
        "Pasuk",
        "Integer"
      ],
      "sectionNames": [
        "Chapter",
        "Verse",
        "Comment"
      ],
      "match_templates": [
        {
          "term_slugs": [
            "ibn-ezra",
            "deuteronomy"
          ]
        }
      ],
      "lengths": [
        34,
        635,
        1200
      ],
      "isSegmentLevelDiburHamatchil": true,
      "diburHamatchilRegexes": [
        "^<b>(.+?)</b>",
        "^(.+?)[\\-–]"
      ],
      "titles": [
        {
          "lang": "en",
          "text": "Ibn Ezra on Deu."
        },
        {
          "lang": "en",
          "text": "Ibn Ezra on Devarim"
        },
        {
          "lang": "en",
          "text": "Ibn Ezra on Deu"
        },
        {
          "lang": "en",
          "text": "Ibn Ezra on Deut."
        },
        {
          "lang": "en",
          "text": "Ibn Ezra on Deut"
        },
        {
          "lang": "he",
          "text": "אבן עזרא על דברי'"
        },
        {
          "lang": "he",
          "text": "אבן עזרא על דברי׳"
        },
        {
          "text": "אבן עזרא על דברים",
          "lang": "he",
          "primary": true
        },
        {
          "text": "Ibn Ezra on Deuteronomy",
          "lang": "en",
          "primary": true
        }
      ],
      "title": "Ibn Ezra on Deuteronomy",
      "heTitle": "אבן עזרא על דברים",
      "heSectionNames": [
        "פרק",
        "פסוק",
        "פירוש"
      ],
      "key": "Ibn Ezra on Deuteronomy"
    },
    "order": [
      30
    ],
    "authors": [
      {
        "en": "Abraham ibn Ezra",
        "he": "אבן עזרא",
        "slug": "ibn-ezra"
      }
    ],
    "enDesc": "Ibn Ezra’s commentary on the Tanakh reflects his knowledge as a Hebrew grammarian and philologist. His commentary is terse and aims to discover the pshat, the contextual meaning, of the text. Ibn Ezra was known for his independent ideas which aroused much controversy. Many view Ibn Ezra as the forefather of Biblical criticism. As an example, in the last chapter of Sefer Devarim (34:10), Ibn Ezra comments that Joshua, and not Moshe, wrote from this point until the end of the Torah.",
    "pubDate": [
      1524
    ],
    "hasErrorMargin": true,
    "compDate": [
      1155,
      1165
    ],
    "compPlace": "Middle-Age France/Italy/England",
    "pubPlace": "Venice",
    "era": "RI",
    "dependence": "Commentary",
    "base_text_titles": [
      {
        "en": "Deuteronomy",
        "he": "ספר דברים"
      }
    ],
    "base_text_mapping": "many_to_one",
    "collective_title": {
      "en": "Ibn Ezra",
      "he": "אבן עזרא"
    },
    "is_cited": true,
    "heTitle": "אבן עזרא על דברים",
    "titleVariants": [
      "Ibn Ezra on Deu.",
      "Ibn Ezra on Devarim",
      "Ibn Ezra on Deu",
      "Ibn Ezra on Deut.",
      "Ibn Ezra on Deut",
      "Ibn Ezra on Deuteronomy"
    ],
    "heTitleVariants": [
      "אבן עזרא על דברי'",
      "אבן עזרא על דברי׳",
      "אבן עזרא על דברים"
    ],
    "sectionNames": [
      "Chapter",
      "Verse",
      "Comment"
    ],
    "depth": 3,
    "heCategories": [
      "תנ\"ך",
      "ראשונים על התנ״ך",
      "אבן עזרא",
      "תורה"
    ],
    "compDateString": {
      "en": " (c.1155  – c.1165 CE)",
      "he": " (1155 – 1165 לספירה בקירוב)"
    },
    "pubDateString": {
      "en": " (1524 CE)",
      "he": " (1524 לספירה)"
    },
    "compPlaceString": {
      "en": "Middle-Age France/Italy/England",
      "he": "צרפת / איטליה / אנגליה של ימי הביניים"
    },
    "pubPlaceString": {
      "en": "Venice",
      "he": "ונציה"
    }
  },
  "text": {
    "he": "<b>יש</b> אומרים כי טעם אחד עשר יום מחורב דרך הר שעיר והנה הם הלכו במדבר ארבעים שנה וזה פי' ויהי בארבעים שנה. ואלה טעו כי עד קדש ברנע באו בשנה השנית רק ויהי בארבעים שנה דבק עם דבר משה והישר בעיני שפירושו אלה הדברים שהם דברי המצות הכתובים בפרשת ראה אנכי ושופטים וכי תצא והיה כי תבא כבר אמר אותם כאשר היו במדבר ויהי' דבר משה מושך עצמו ואחר עמו וכן הוא דבר משה במדבר בערבה מול סוף מיום שנסעו מסיני: <b>בין פארן ובין תופל ולבן וחצרות ודי זהב.</b> מקומות לא נזכרו בפ' אלה מסעי או נזכרו בשמות אחרים כי הנה שניר יש לו ג' שמות ורבים כן: <b>אחד עשר יום.</b> הטעם שדבר אלה הדברים באותם י״‎א יום <b>מחורב.</b> שהלכו מחורב עד קדש ברנע וכבר הגדתי לך כי מקדש ברנע הלכו המרגלי' ואחר שנשבע השם שלא יכנסו לארץ לא התחדש' מצו' רק בשנת הארבעים כי כן מצאנו והעד שאמר באר את התורה הזאת הנה באר התורה שאמר בין פארן ובין תפל כי רוב המצות הם בספר הזה וכן פי' ככל אשר צוה ה' אותו אליהם בעבר הירדן במדבר בערבה ואם תבין סוד (השרים) [צ״‎ל השנים] עשר גם ויכתוב משה והכנעני אז בארץ בהר ה' יראה גם והנה ערשו ערש ברזל תכיר האמת: י״‎א כי באחד [באדר] (ס״‎א בשבט) מת משה ואמר כי התאבלו שלשים יום וישבו שם (שתי) [צ״‎ל שש] שבתות והראי' שלהם ויהי בעצם היום הזה כי ביום אחד קרא זה הספר אל כל ישראל ובו מת וזאת איננה ראיה כי בעצם היום הזה הוא על השיר' והנה כתוב אתה עובר היום את הירדן: <b>בעשתי.</b> פירשתיו בפרשת נשא: <b>הואיל משה באר.</b> שנים פעלים עוברים דבקים בלא וי״‎ו וכן חמק עבר והנה משה החל לפרש לבנים שנולדו במדבר מה שאירע לאבותיהם ואמר להם כל המצות גם עשרת הדברים ששמעו אבותיהם מפי השם ישמעום גם הם מפי ציר נאמן: <b>בחורב.</b> הוא סיני כאשר אמרתי: <b>פנו.</b> עזבו זה המקום <b>וסעו לכם.</b> דרך הלשון כמו לך לך: <b>לא אוכל לבדי.</b> כטעם לא תוכל עשוהו לבדך: <b>הרבה אתכם.</b> במצרים ונתקיימה הברכה שברך אביכם: וטעם <b>ככוכבי השמים.</b> דרך משל: <b>פעמים</b> עם אלף וכן מאה הפך לשון קדר: <b>טרחכם.</b> מגזרת היו עלי לטורח ופי' טרחכם להבין אנשים פתאים המצות: <b>ומשאכם.</b> שבקשו לחם ומים ובשר כמו לשום את משא כל העם הזה: <b>וריבכם.</b> זה עם זה: <b>הבו.</b> מלה זרה והיה הה״‎א ראוי להתנועע בשו״‎א ופת״‎ח: <b>וידועים.</b> שהם היו ידועים שיכירום הכל: <b>שרי אלפים.</b> פירשתיו: <b>שמוע.</b> שם הפועל כמו זכור את יום השבת והוא שמוע שמעו או שמעו שמוע: <b>גרו.</b> כבר פירשתיו: <b>תכירו.</b> להכריח הדין למי שיכיר: <b>אשר תעשון.</b> הם החוקים והמשפטי' שהורום: <b>את כל המדבר.</b> זה אחד עשר יום: וטעם <b>הר האמורי.</b> כי כן כתיב <b>בשעיר עד חרמה.</b> והטעם שנצא להר האמורי: <b>רש.</b> במשקל שב מגזרת ירושה: <b>תחת.</b> כמו ידל כבוד יעקב מפעלי הכפל: <b>ויחפרו.</b> כמו לחפור את כל הארץ כי החופר יחפש מה שיש בסתר: <b>אשר נבוא אליהן.</b> בתחלה: ו<b>ייטב בעיני הדבר</b> בעבור שכלכם הסכמתם על זה: וי<b>ורידו</b> בעבור גובה העץ והאמת בעבור היותם בנגב: <b>ותרגנו.</b> כמו ורוגנים ילמדו לקח והוא מבנין נפעל כמו אל תעצבו: <b>לא תערצון.</b> כמו לא תפחדון והוא מגזרת והוא מעריצכם והטעם שבר הלב בפחד: <b>ילחם לכם.</b> בשבילכם: <b>לחנותכם.</b> איננו פעל יוצא כי לא מצאנו מזה הבנין כן: <b>לראותכם.</b> נפתח הלמ״‎ד ללמד על האות שהוא ה״‎א ה״‎א הדעת הנעדרת: <b>זולתי.</b> היו״‎ד נוסף כי נמצא בלא י': <b>ולו אתן את הארץ אשר דרך בה.</b> היא חברון: כבר ביארתי כי אפו הנו״‎ן מובלע בפ״‎א והיא בל' ארמי' נראית גם הוא מגזרת כי אנפת בי גם בי התאנף ה': הזכיר כלב בתחלה כאשר פירשתי ואח״‎כ יהושע <b>העומד לפניך.</b> הוא משרתו: <b>אשר לא ידעו היום.</b> באותו היום: <b>טוב ורע.</b> על רובם דבר הכתוב: <b>ותהינו.</b> ותאמרו הן ואל תתמה איך יבא פעל נגזר ממלה מדבקת כי כן מלת על גם פן שמצאנו אפונה כאשר פירשתיו וי״‎א שהוא מגזרת הין והטעם מדה והוא רחוק: <b>ויצא האמורי.</b> הוא הכנעני כאשר פירשתי: <b>כאשר תעשינה הדבורים.</b> כי מי שיגע אל ביתם מיד ירדפו אחריו וינשכוהו: <b>ויכתו.</b> פירשתיו מגזרת וכתותי: <b>עד חרמה.</b> מקום או שם הפעל: <b>ותשבו בקדש.</b> ברנע: <b>ימים רבים כימים אשר ישבתם.</b> ברגול הארץ ואם טען טוען המרגלים ישבו לבדם הנה כן כמספר הימים אשר תרתם את הארץ: <b>אל תתגרו בם.</b> כמו יגרה מדון כענין תנוע' ושבוש: <b>אכל תשברו מאתם.</b> אם ירצו למכור וי״‎א כי המלה בתימ' והטעם כי אין להם צורך למאכל ולמשתה אלה השנים שעברו והעד על כן כי ה' אלהיך ברכך: <b>נתתי את ער.</b> מואב ויתכן שלקחה סיחון וחזרה למואב באחרונה: <b>האמים.</b> פירשתיו ספר הכתוב כי מואב לקח ער מיד האמים: <b>רפאים.</b> פירשתיו: <b>החורים.</b> הם בני שעיר החורי: ל. <b>המם.</b> מפעלי הכפל מבנין הקל: <b>ויהי כאשר תמו.</b> דבק עם וידבר ה' אלי כמו ויהי ככלות משה לכתוב גם ויהי ביום דבר ה' ורבים כן והטעם ויהי כאשר תמו הם אמר השם שנעבור את גבול ער: <b>וקרבת מול בני עמון.</b> פירוש ובקרבך אליהם: <b>אל תצרם.</b> מפעלי הכפל: <b>ואל תתגר בם.</b> מבנין התפעל מנחי הלמ״‎ד ה״‎א: <b>זמזמים.</b> מלה מתוקנת על משפט לשון הקדש כמו האחשדרפנים: <b>וישמידם ה'.</b> ספר הכתוב כי השם השמיד אחרים מפני המואבים ונתן להם הארץ לירושה כהר שעיר לעשו: וטעם <b>עד עזה.</b> כי היא היתה לפלשתים וכבר היתה בין אברהם ובין אבימלך ברית אם תשקור לי ולניני ולנכדי והכתוב ספר כי העוים לקחו עזה: <b>החל רש.</b> מירוש': <b>ממדבר קדמות.</b> לפי דעתי הוא הנקרא מדבר מתנה: <b>בדרך.</b> הידוע: <b>אכל בכסף תשברני ואכלתי.</b> אם הוצרכתי: <b>כאשר עשו לי בני עשו.</b> יש מפרשים כי פירושו על אוכל בכסף תשבירני א״‎כ הוא מה יעשו עם יושבי ער שהם מואבים והכתוב אמר על דבר אשר לא קדמו אתכם והוצרכו לפירוש זה בעבור שאמר מלך אדום לא תעבור בי ולפי דעתי שפירושו על טעם בדרך בדרך נלך כאשר עשו לי בני עשו שסבבו הר שעיר בדרך בדרך וכן כתוב אתם עוברים בגבול אחיכם בני עשו היושבים בשעיר רק המלך שהוא מלך אדום לא עזבם שיעברו דרך מדינתו כי משם היה מקום ארץ כנען קרוב ולכן עברו על ער כי כן כתוב ורבים אמרו הם לא קדמו רק ישראל קנו מהם: <b>החלתי.</b> בפתחות ה״‎א הבנין בעבור אות הגרון וכן העירותיהו בצדק: <b>ונך.</b> חסר נו״‎ן השרש: <b>מתם.</b> בני אדם: <b>שגבה.</b> מגזרת ונשגב ה' לבדו: <b>אל ארץ בני עמון.</b> שהיא היום בידם כאשר פירשתיו: <b>לא קרבת כל.</b> <b>יד.</b> מקום כמו יד הירדן: <b>השאיר לו.</b> כל אחד מישראל והוא פעל עבר: <b>חבל ארגוב.</b> דברי המתרגם ארמית ידועים וי״‎א שהוא שם אדם היה בחלקו מירושת אביו זה החבל וי״‎א כי האל״‎ף נוסף והוא מגזרת ורגבים ידובקו בדרך רחוקה: <b>באמת איש.</b> באמת כל אדם והנה הוא כפול ולא יתכן להיות באמתו כי מה בא הכתוב ללמד ועוד שלא יהיה בצלם אדם כלל: <b>יאיר בן מנשה.</b> פירשתיו שהוא מבני יהודה: <b>הגשורי והמעכתי.</b> שני גוים: <b>ולמכיר.</b> מפורש: <b>תוך הנחל וגבול.</b> שלו וכן והירדן וגבול: <b>ואצו אתכם.</b> עם בני ראובן וגד ידבר בעבור שהיו בכלל ישראל אמר אתכם ולא אותם והפך זה ויצו משה את הלוים לקוח את ספר התורה כי אנכי ידעתי את מריך איננו מדבר עם הלוים רק עם כל ישראל ובעבור היות הלוים בכלל דבר אליהם: <b>ואתחנן.</b> הטעם וכבר התחננתי כי כאשר הזכיר יהושע ואמר צויתיו בעבור כי אינני עובר עמכם כי התחננתי לשם לעבור עמכם בעבור כי לגדולת השם אין חקר וחדשים לבקרים רבה אמונתך: <b>אתה החלות.</b> אמר חכם מהחכמים אתה החלות להראות את גדלך בשמים ובארץ במעשי' שנוהג העולם בם: <b>ואת ידך החזקה.</b> באותות שנעשו על ידו עד שנודע בעולם כי אין אל כי אם הוא לבדו והטעם תקיף <b>בשמים</b> ששם המלאכים והצבא <b>ובארץ</b> ששם החיות ובני אדם: <b>כמעשיך.</b> שהם כולם בחכמה: <b>וכגבורתך.</b> ביכולת וטעם זו הפרשה לחבב את ארץ ישראל ואם הארץ תהיה חביבה ישמרו מצות השם שלא יגלו ממנה: <b>עלה ראש הפסגה.</b> הוא הגיא אשר בשדה מואב ראש הפסגה: <b>ונשב בגיא.</b> טעמו וכבר ישבנו בגיא הזה שהוא ראש הפסגה כי משם נסעו אל ערבות מואב והגיא הוא בהר העברים כי כן מפורש ועתה החל לדבר על המצות בעבור שהיו מול בית פעור החל לדבר בעבודת כוכבים: <b>מלמד אתכם לעשות.</b> כי עיקר הלמוד לעשות המצות: <b>למעז תחיון.</b> כי עובדי פעור נשמדו: <b>וירשתם.</b> בעבור שנח ונעלם היו״‎ד בשבר הוי״‎ו נשבר עי״‎ן הפעל ואפס על משקלו: <b>לא תוספו.</b> מדעתכם ותחשבו כי היא עבודה לשם ג״‎כ לא תגרעו ואשר אמרתי למען תחיו אין צורך לעדים כי עיניכם הרואות: <b>בבעל פעור.</b> בעבור בעל פעור ורבים כן ומי שלא עבד בעל פעור הנו חי: וטעם <b>למדתי אתכם.</b> אחר שאמר אשר אנכי מלמד אתכם להוסיף כאשר צוני ה' כי המצות הם מצותיו שתעשו בארץ שיתן לכם השם לירושה ועוד כי יש לכם תפארת במצותיו על כל הגוים והטעם כי עיקר כל המצות יבינם המשכיל וידע למה נתנו: <b>כי מי גוי גדול.</b> שיש לו אלהים שיהיה קרוב אליו שיענהו תמיד בכל אשר יבקש ממנו בחכמה גם אין גוי גדול אשר לו חקים ומשפטים צדיקים בשקול הדעת כמו ישראל: וטעם <b>גוי גדול.</b> בעבור חכמי לב יראי ה': <b>רק השמר לך.</b> הטעם אם תשכח כל דבר אל תשכח יום אשר עמדת בסיני: <b>אשר ראו עיניך.</b> זהו וכל העם רואים את הקולות: וטעם <b>כל הימים אשר הם חיים על האדמה.</b> כי השם ידע שלא יוכלו לעשות מצותיו כראוי והם בארצות המושלים בהם: <b>לב השמים.</b> באמצע כנגד הרואים וכן בלב ים: <b>זולתי קול.</b> ששמעתם. כי הקול איננו נראה בעין וכבר פירשתי וכל העם רואים את הקולות: וטעם <b>ואותי צוה ה'.</b> כי בסיני צוה השם למשה את כל החקים והמשפטים רק הגידם לישראל בשנה השנית. ופעם אחרת ובשנה הארבעים. ואחר שלא ראיתם כל תמונ' השמרו לכם פן תשחיתון מה שראיתם והטעם האמת או דרכיכם: <b>פסל.</b> דבר נקצב כמו ויפסלו בוני שלמה: <b>זכר או נקבה.</b> בגוים ידועים. גם יש גוים סוגדים ועובדים כל בהמה שיפגעו בתחל' יומו וי״‎א להוריד כח עליונים כצורת עקרב לנשוך והצורות הארבעים ושבעה הנשארות: <b>השמש והירח.</b> שהם המאורות הגדולים ואחר שאמר ואת הככבים באר בשם כלל כל צבא השמים ככבי לכת שהם ככבי אור וכל המזלות והצורות: <b>ונדחת.</b> כאדם שידחה ויפול: <b>אשר חלק.</b> דבר מנוסה הוא כי יש לכל עם ועם ככב ידוע ומזל וכן יש מזל לכל עיר ועיר והשם שם לישראל מעל' גדול' להיות השם יועצם ולא ככב להם והנה ישראל נחלת השם: וטעם <b>וה' התאנף בי.</b> בעבור שאמר ויוצא אתכם להיות לו לעם נחלה בארץ שתעבדוהו רק אני לא אראה בטובה הזאת: <b>על דבריכם.</b> אתם סבבתם שלא אכנס לארץ כאשר פירשתי: <b>השמרו לכם ועשיתם פסל.</b> וכבר אמר כזה והטעם להוסיף אש אוכלה על כן אנכי מצוך: <b>תמונת כל.</b> כל דבר: <b>אשר צוך.</b> כאשר צוך או מלת צוך שלא לעשות כמו ועל העבים אצוה ויש אומר על צורת הככבים וזה רחוק בעיני: <b>אש אוכלה הוא.</b> בלי כ״‎ף הדמות והטעם כאש אוכלה הוא: <b>אל קנא.</b> לעבודת כוכבים וקנאתו תאכל כאש שלא תעזוב שורש וענף: <b>כי תוליד בנים.</b> אמר אל קנא ואחר כן באר מה יקרה להם אם יעשו פסל: <b>ועשיתם הרע.</b> בשאר המצות כמו לרצוח ולנאוף: <b>העידותי בכם היום.</b> י״‎א כי טעם עדות שמים וארץ המלאכים ובני אדם ואחרים אמרו על הגשם כטעם את שמיכם כברזל ואת ארצכם כנחושה והנכון בעיני להיותם עדים שיראום תמיד הם ובניהם כי הם עומדים כטעם כימי השמים על הארץ וכן שמעו הרים את ריב ה'. וכן האבן הזאת תהיה בנו לעדה ושמא יטעון טוען כי שמים כעשן נמלחו וחביריו הטוען ער ולבו ישן: <b>תאבדון.</b> כמו תלמדון בעבור שאיננו סמוך: <b>מתי מספר.</b> פירשתיו: <b>יראון וישמעון.</b> הזכיר הארבעה הרגשו' ואין צורך להזכיר החמישי' כי היא עבה מכולם ועוד כי היא שורש חיי הגוף ואל תתמה על מלת ובקשתם ומצאת כי ידבר לרבים ולגוי אחד או לאדם אחד: <b>בכל לבבך.</b> עוד אפרשנו: <b>ירפך.</b> הפך יחזקך: <b>כי שאל נא.</b> <b>לימים.</b> שאל עתה: <b>למן היום.</b> הלמ״‎ד נוסף וכן רבים או היא דרך צחות: <b>ולמקצה השמים.</b> רמז לאויר כאשר פירשתי שיש לו קצוות: <b>הנהיה.</b> בימיו: <b>או הנשמע כמוהו.</b> ומה הוא ששמע עם: <b>או הנסה אלהים.</b> י״‎א שהוא לשון חול וחלילה חלילה רק לשון קדושה: <b>הנסה.</b> כדרך בני אדם כדי שיבינו השומעים: <b>במסות.</b> שם כלל או טעמו במסות שהיו באותות כמו ויעש האותות לעיני העם: <b>ובמופתים.</b> עשר מכות וכתיב ומשה ואהרן עשו: <b>ובמלחמה.</b> יתכן על הריגת הבכורים ושפטים באלהי מצרים: <b>וביד חזקה.</b> שיצאו ישראל ביד רמה ובזרוע נטויה על טעם בעמוד אש וענן: <b>ובמוראים גדולים.</b> טביעת פרעה וחילו עם בקיעת הים לישראל: <b>במצרים.</b> באנשי מצרים: <b>הראת.</b> מבנין שלא נקרא שם פועלו והטעם כי כל אלה הראך האלהים עד אשר תדע כי הוא האלהים לבדו: וטעם <b>אין עוד.</b> כאשר רמזתי בפירוש קהלת בפסוק וגבוהים עליהם על כן מלת אין עוד: ומלת אלהים פירשתיה בפרשת וישמע יתרו כתוב וידבר אלהים והאלהים יעננו בקול בא האלהים אשר שם האלהים כי המדבר הוא אלהים כי יש מי שלא יבין דרך קצרה והוא סוד עמוק: <b>ליסרך.</b> על כן השמיעך את קולו שתירא ממנו כאשר אמרו ואל ידבר עמנו אלהים פן נמות והנה פחדת בעבור העינים והאזנים ועוד לדבר אחר השמיעך את קולו בעבור כי אהב את אבותיך הם השלשה: <b>ויבחר בזרעו.</b> רמז ליעקב כי אם אמר בזרעם יכנסו עמנו שמנה גוים: ו<b>יוציאך בפניו.</b> בכעס שכעס על מצרים וי״‎א כמו ומלאך פניו הושיעם ולפי דעתי שהוא כמו ופניך הולכי' בקרב: <b>כיום הזה.</b> קרוב מהיום הזה והאמת שהוא רמז על אשר נחלו ארץ ב' מלכי האמורי כי ראובן וגד וחצי שבט מנשה ישראל יקראו וכן כתוב כאשר עשה ישראל לארץ ירושתו ואינו דבר עתיד כאשר פירשוהו רבים והעד למכה מלכים גדולים במזמור הודו לה' כי טוב ולא הזכיר רק סיחון ועוג ואמר נחלה לישראל עבדו ואחר שאמר כי ה' הוא האלהים אין עוד מלבדו אמר טעם נכבד כי הראשון הראי' ממרא' העין ובשקול הדעת ובחכמת הלב תדע כי השם הוא לבדו אלהים בשמים ממעל שהם ממעל בן אדם ועל הארץ שהיא תחתיו והעד כי כן פי' והיו שמיך אשר על ראשך נחשת ואחר שראית הנוראות והשבות אל לבבך אתה חייב לשמור מצותיו גם הוא טוב לך ולבניך אחריך: <b>אז יבדיל משה.</b> הטעם ביום שיבדיל משה אלה הערים אז אמר דברי הברית: <b>בעבר הירדן בגיא.</b> הוא הר העברים קודם נסעם אל ערבות מואב אע״‎פ שהר העברים הוא בארץ מואב: <b>ויקרא משה אל כל ישראל.</b> כאשר פירשתי להשמיע דברי הברית את הבנים: <b>בחורב.</b> הוא סיני: <b>לא את אבותינו.</b> לבדם: <b>כי אתנו אנחנו.</b> והטעם כי גם אתנו כמו לא יקרא שמך עוד יעקב. או טעמו לא כרת עם אבותינו שהיו במצרים רק אתנו כרת הברית כי רבים יש במחנ' ששמעו הברית מפי השם על כן אמר אנחנו אלה שהם פה והם חיים והעד על יושר זה הפירוש שאמר עמכם וביניכם: <b>פנים בפנים.</b> בלא אמצעי והטעם כאשר ישמיע המשמיע קולו לאחר ופניו אל פניו ואם לא יראנו: <b>אנכי עומד בין ה' וביניכם.</b> פירשתיו: <b>כי יראתם מפני האש.</b> ואם לא עליתם בהר: ומלת <b>לאמר.</b> דבקה עם דבר ה' עמכם בהר מתוך האש לאמר ויתכן להיות פירוש אנכי עומד בין ה' אחר מעמד הר סיני והטעם שהוא דבר עמכם פנים בפנים ומאותו היום הייתי אני עומד בין ה' וביניכם כי יראתם כאשר יפרש: <b>ולא עליתם בהר.</b> כאשר עליתי אני ומשה נגש אל הערפל ואל תשים אל לבך בעבור היות מלת לאמר רחוקה כי כן רבים והמדבר לא הפסיק הפסוקי' ולא הפרשיות גם אל תשית לב אל המלות כי הם כגופות והטעמים כרוחות והכורת בשני כלים זה כמו זה במעשה מעשה אחד הוא על כן שוא ושקר כי הם אחים וכל שקר שוא וכבר פירשתי זכור שהוא כמו שמור. והוסיף כאשר צוך ה' אלהיך והטעם במעמד הר סיני: <b>ושורך וחמורך וכל בהמתך.</b> פרט ואחר כך כלל ובתחלה כלל זה וזה שוה: <b>למען ינוח.</b> הוסיף לבאר טעם עבדך ואמתך וזכרת כי עבד היית והניח עבדך על כן צוך ה' אלהיך לעשות כן ביום השבת והטעם למנוח' העבד וי״‎א כי העבד לא ינוח והנה השם הוציאך מעבדות וצוך שתנוח למען תזכור כי היית עבד ובצווי כבד כאשר צוך כאשר פירשתי: <b>ולמען ייטב לך.</b> י״‎א רמז לעוה״‎ב וסוד העוה״‎ב ארמזנו בפסוק אני אמית ואחיה: <b>ימיך.</b> באר שיהיו טובים. דע כי דעת כל הקדמונים כי הדבור הראשון הוא אנכי ואם יש לשאול למה הפסיק המפסיק לא יהיה לך וכבר פיר' עשרת הדברים כי סמכתי על דעתם רק הישר בעיני שמלת אנכי איננ' מהעשר' כי דבור אנכי הוא המצוה ועיקר המצות כאשר פירשתי כבר: ומלת <b>חמד</b> בלשון הקדש מתפרשת לשני טעמים האחד גזל ועושק וקחת של אחרים בחזקה ובאונס וכך ולא יחמוד איש את ארצך כי אם אין פירושו כן הנה תהיה הארץ רעה ולא בא הכתוב אלא לשבח והטעם השני לשון תאוה בלב ולא תצא לפועל. והנה לא תחמוד בית רעך. הדבור התשיעי. ולא תחמוד אשת רעך הדבור העשירי. ויהיה בית רעך ואשת רעך נדבקים זה עם זה או בית רעך כלל והעד שאמר משה בספר הזה שבאר את התורה תחת לא תחמוד אמר לא תתאוה. ורבים אמרו כי אין עון במחשבת הלב ואין עליהם שכר ועונש ויש ראיות רבות להשיב עליהן ולא אאריך רק אראה להם לב חורש מחשבות און הטיבות כי היה עם לבבך ולישרים בלבותם ומשה אמר בסוף בפיך ובלבבך לעשותו. ועיקר כל המצות ליישר הלב, ורובם זכר והמזיד והשוגג יוכיחו: <b>את הדברים האלה.</b> הטעם עשרת הדברים ולא הדבורים: <b>קול גדול.</b> שלא שמעו כמוהו: <b>ולא יסף.</b> כי זה היה פעם אחת והנה ביאר למה לא יסף והוא ויהי כשמעכם: <b>את כבודו.</b> מראה האש: <b>ואת גדלו.</b> קולות וברקים וקול שופר: <b>ואת קולו.</b> עשרת הדברות ויש בדברי יחיד שדבור אנכי לבדו אמר השם: <b>קול אלהים חיים.</b> לשון רבים כאשר פירשתי: וטעם <b>חיים.</b> על דעתי להפריש בין אלהים ובין הצבא כי לא יתנועע הוא מעצמו: <b>ואת תדבר אלינו.</b> כמו אם ככה את עושה לי ושם מפורש: <b>היטיבו.</b> פעל עבר מהשניים הנראים: <b>מי יתן.</b> אין הכתוב או' מי יתן לי רק מי יתן להם ע״‎כ נכתב להם אחר והיה לבבם זה ודע כי שורש כל המעשים והתנועות גזרות השם וכל הנמצאים תחת השמים כחם ותולדותם כפי המערכ' העליונה עם השרשים למטה וכן עם המורכבים וכן כפי תנועתם יום יום ועת ועת כי לעולם יהיה שנוי כאשר פירש בעל ספר יצירה והחלקים יקבלו מהכללים כפי תולדותם ובעבור כח הכללים יוכלו לשנות מעט בתולדת וזה טעם ויחזק ה' את לב פרעה ובמקום אחר ויכבד לבו הוא ועבדיו והכל אמת על כן אומר ידעתי ה' כי לא לאדם דרכו ואומר למה תתענו ה' מדרכך ומשה אמר ובחרת בחיים ואחר שהשם לא ימנע טוב הנה הוא אוהב להיטיב ואמר הכתוב כלשון בני אדם מי יתן: <b>לך אמר להם.</b> הטעם שירד: <b>ואתה פה עמוד עמדי.</b> הטעם שישוב וכן כ' ואדברה אליך את כל המצוה והחקים והמשפטים והנה רוב התורה מסיני נאמרה למשה רק משה אמרה במדבר סיני ובאותם אחד עשר יום שנסעו מסיני כפי דעתי: <b>ושמרתם לעשות.</b> להוסיף ולא תסורו ימין ושמאל: <b>בכל הדרך.</b> פירוש ימין ושמאל וזו המצוה והחוקים והמשפטים עיקרם למען תירא אתה ובנך ובן בנך והנה עיקר כל המצות אמונת הלב וכאשר תירא השם זה כל האדם ובעבור זה נברא האדם כדברי קהלת ועוד יאריכון ימים עם הכל על האדמה ועם היחיד בעולם הבא (ס״‎א הזה): <b>ושמרת לעשות.</b> והנה אצוך שתשמור אשר ייטב לך: <b>ארץ זבת חלב.</b> דבק עם לרשתה והנה הוא רחוק ממנו או יהיה חסר בי״‎ת כמו הנמצא בית ה': ומה שהעתיקו קדמונינו ז״‎ל על ק״‎ש הוא האמת ואין צורך לחפש דע כי זה השם הנכבד הוא שם העצם ואם כן מה טעם לאמרו פעם שנית והתשובה כי אדם שם עצם ושם מקרה שאיננו כן ואם הוא נקרא מעצם האדמה וכן זה והעד השם שהוא סמוך אל צבאות או העיקר הוא אלהינו ונכפל כמו כן לומר אחד והטעם לבדו וראיות עד אין חקר יש כי השם אחד והפסוק שאמר ביום ההוא יהיה ה' אחד על מחשבות בני אדם והנכון בעיני שהוא דבק עם מלך כי כן כתוב והיה ה' למלך על כל הארץ ביום ההוא יהיה ה' מלך אחד ושמו אחד כטעם כי אז אהפוך אל עמים שפה ברורה והנה כל העולם ידברו שפה אחת על כן יהיה שם ה' אחד: <b>ואהבת.</b> ואחר שאין לנו אלוה אחר רק הוא לבדו חייב אתה שתאהבנו כי אין לנו אלוה אחר: <b>בכל לבבך ובכל נפשך.</b> הלב הוא הדעת והוא כנוי לרוח המשכלת כי היא המרכב' הראשונה וכן חכם לב קונה לב: <b>נפשך.</b> היא הרוח שבגוף והיא המתאו' וכחה נראה בכבד: <b>מאדך.</b> מטעם מאד מאד והטעם לרוב אהוב אותו בכל מה שתוכל ותהיה אהבה גמורה בלב: <b>והיו הדברים האלה.</b> אמרו המכחשים על עשרת הדברות ועליהם נאמר וכתבתם על מזוזות ביתך והאמת כל המצות: <b>ושננתם.</b> מגזרת חץ שנון. וידוע איך ישונן החץ הנה נרא' כי עיקר כל האדם עבודת השם ועבודתו להכיר פעליו והמעתיקי' העתיקו שעת ק״‎ש וכלנו נסמוך עליהם: <b>בשבתך.</b> דבק עם ודברת בם: <b>ובשכבך.</b> לישן כי אין מצוה על הישן והנה ודברת בם בפה ובלב: <b>וקשרתם לאות על ידך.</b> מפורש: <b>לטטפת.</b> אין למלה הזאת ריע במקרא והמכחשים אמרו שהוא מגזרת והטף אל דרום וזה לא יתכן כי שרש הטף נטף וזה חסר נו״‎ן וכפול הטי״‎ת: <b>וכתבתם.</b> גם אמרו שהוא כמו קשרם ואחר שקבלו אבותינו האמת נעזוב אלה הבודאים מלבם: <b>כל טוב.</b> בשור״‎ק תחת חול״‎ם כי יתחלפו כי איננו סמוך: וטעם <b>מבית עבדים.</b> שלא היו לך ערים ובתים מלאים: <b>תירא.</b> שלא תעשו מצות לא תעשה: <b>תעבוד.</b> במצות עשה: <b>ובשמו תשבע.</b> לא בשם אלהים אחרים להקים דבר ולכרות ברית וכן תשבע כל לשון רק באמת והטעם שלא יהיה לך אלוה שתשבע בשמו רק שם השם לבדו. ע״‎כ כתוב אחריו לא תלכון אחרי אלהים אחרי' ולא תנסו: <b>במסה.</b> שם מקום הנזכר ויקרא שם המקום מסה ונפתח הבי״‎ת כמו וזבח וצלמונע בקרקר ויפקדם בטלאים ושם פירשתיו והטעם שאמרו היש השם בקרבנו ואם הוא נעבדנו רק אין לך צורך לבד שתשמור מצותיו ואם אתה תעשה הטוב בעיניו יעשה לך כל טוב ויהדוף את כל אויביך: <b>להדוף.</b> ה״‎א להדוף שורש והעד הדפו: <b>מה העדות.</b> הטעם למה זה העול עלינו בינות בני אדם ואמרת כי השם פדנו מבית עבדים והנה עשה לנו זאת הטובה והנה חייבים אנחנו ליראה את שמו כי כבר הכרנו כי הוא הטיב לנו ועוד ייטיב לנו להחיותנו כי מצותיו חיים הם למוצאיהם: <b>וצדקה תהיה לנו.</b> י״‎א מכאן רמז לשכר המצות לעוה״‎ב ולפי הפשט כי מדרך הצדקה חייבים אנחנו לשמור את רצונו כי הוא אדוננו והנכון בעיני כי כל הגוים יראו שאנחנו צדיקים בשמרנו מצותיו וחקיו שהם צדיקים כי כן כתוב: <b>ונשל.</b> הנו״‎ן שורש והוא מגזרת כי ישל זיתך: <b>כי יסיר את בנך.</b> שב אל בנו הנזכר והוא שלא תתן בתך לבנו או לא תקח הבת הנזכרת: <b>כי אם.</b> רק כה עשו להם כטעם כי עם קדוש אתה ולא תתגאל בדברי הכותיו' המצויירו' במצבות ואשרים: <b>סגלה.</b> פירשתיו והוא דבר נחמד לא ימצא בכל מקום כמוהו וכן וסגול' מלכים: <b>חשק ה' בכם ויבחר בכם.</b> ולא באחרים: <b>ומשמרו.</b> שם הפעל: <b>הוא האלהים.</b> הטעם זה הוא האלהים באמת שיש לו כח והוא נאמן והטעם בעבור השבוע' כי יש נאמן ואין בו כח למלאו' שבועתו ויש בעל כח שאיננו נאמן: <b>שומר הברית והחסד לאוהביו.</b> אין למעלה מהם: <b>ולשומרי מצותיו.</b> אחריהם. או פירושו אוהביו בלב הם שומרי מצותיו בפה ובפעל: <b>לאלף דור.</b> טעה האומר כי בשלשים אלף וששת אלפים ישוב גלגל המזלות כי הנה נמצא' המעל' בשבעים שנה וטעם אלף עד אין קץ: <b>ומשלם לשונאיו.</b> לכל א' משונאיו כמו וצדיקים ככפיר יבטח: <b>אל פניו.</b> הטעם לעצמו. וי״‎א כמו בפניו בכעסו והטעם כי ישלם לשונאיו בעבור ששנאו האמת: <b>להאבידו לא יאחר לשונאו.</b> י״‎א כי הטעם ישלם לרשע גמול טוב שעשה בעוה״‎ז ולא יאחר לתת לו בעוה״‎ב והנכון בעיני שהוא כנגד אוהביו שהם עומדים לאלף דור שונאיו יאבדו והוסיף לא יאחר שיחשוב שיעמוד בנו או בן בנו כטעם על שלשים ועל רבעים: <b>ושמרת.</b> הטעם כאשר השם שומר הברית שמור אתה מצותיו: <b>עקב.</b> כמו לעולם עקב שכר באחרונה וטעם הפסוק הראשון שומר הברית ששמר ברית אברהם ואתם אם תהיו מאוהביו ישמור עוד הברית ואם היית מאוהביו ואהבך וברכך והרבך זה פירוש הברית והחסד: <b>פרי בטנך.</b> הבנים ובטן רמז: <b>ופרי אדמתך.</b> הזכיר דגן תירוש ויצהר שהם עיקר: <b>שגר.</b> פירשתיו: <b>אלפיך.</b> כמו אלופינו מסובלים: <b>ועשתרות.</b> כמו עדרים ומפרש גדול היה בספרד והוציא טעם למה קראו העברים הבקר בשם אלף והצאן בעשתרות וכן היה מפרש הבעלים ועשתרות בעל המזל הצומח והעשירי ועוד לא די שיברך פרי בטנך כי לא יהיה בך עקר שאין זרעו מוליד וכן בבהמתך כי עוד תהיה בריא מכל מין חולי ידוע להיות כמנהג העולם <b>וכל מדוי.</b> שהיו חוץ המנהג: <b>ואכלת.</b> מצוה הוא לכלותם כאוכל לחם והעד לא תחוס עינך: <b>כי מוקש הוא לך.</b> כל אחד מאלהיהם: <b>הצרעה.</b> חולי בגוף מגזרת צרעת: <b>לא תערוץ מפניהם.</b> רק תערוץ מהשם שהוא אל גדול ונורא: אמר הגאון כי <b>פן תרבה עליך</b> סי' לזמן שינצחום ואין צורך וכבר פירשתיו: <b>השמדך.</b> שם הפעל ואם הוא בחירק יתכן היות כמוהו השאיר לו שריד והעד אותם שהוא הפעול: <b>כסף וזהב</b> שעליהם או ממון תקח לעזבם: <b>תוקש.</b> הוי״‎ו תחת יו״‎ד יקושתי לך: <b>כל המצוה.</b> הטעם אם רציתם לשמור המצות למען תחיו זכרו את הדרך: <b>למען ענותך לנסותך לדעת.</b> פירשתיו: <b>ויענך.</b> בדרך: <b>וירעיבך.</b> קודם בא המן או במן בעצמו בעבור שהיה קל על לבם וזה לא יתכן ויתכן מתאוות אחרות: <b>ידעון.</b> בנו״‎ן וכן צקון לחש גם ויחנון בעבר ארנון: <b>הודיעך.</b> שם הפעל: <b>הלחם.</b> שאדם תדיר בו: <b>מוצא פי ה'.</b> כמו מה שגזר כמו הדבר יצא מפי המלך והטעם כי על הלחם לבדו לא יחיה האדם רק הכח או עם הכח הבא מהעליונים במצות השם וזה פי' מוצא פי ה' והעד שלא אכלתם לחם וחייתם: <b>שמלתך.</b> יש אומרי' דרך אות ואחרים אומרים כי הוציאו מלבושים רבים ממצרים ויתכן שאין בתולדת המן להוליד זיעה: <b>לא בצקה.</b> מגזרת ויאפו את הבצק כי מנהג רגל האורח שהלך רגלי דרך רב שינפחו רגליו ויתכן שנתן להם השם כח או הוליכם אט: <b>וידעת עם לבבך.</b> שידע באמונת לבו שהוא העיקר ובעבור שתשמע אל האלוה המיסר אותך ואם הרעיבך ליסרך ויענך בדרך בצמא שכרך שיביאך אל הארץ הטובה: <b>ארץ חטה.</b> הזכיר המולידים הדם: <b>ודבש.</b> פירשתיו: <b>במסכנות.</b> בדלות ועניות וכן ילד מסכן וחכם: <b>ירבין.</b> היו״‎ד תחת ה״‎א ואין זה דעת רבי משה הכהן הספרדי: <b>ורם לבבך.</b> ותשכח כי עבד היית בשפלות לב ותשכח הענוי והרעב והצמא שהיה לך במדבר ואף על פי כן השם כלכל אותך: <b>במדבר.</b> מושך עצמו ואחר עמו וכן הוא <b>במדבר הגדול.</b> שהוא ארוך ורחב <b>והנורא.</b> שהוא מדבר שרף: <b>החלמיש.</b> הצור התקיף: <b>החיל הזה.</b> הממון וכן ועזבו לאחרים חילם. והטעם יגיעם וכחם: <b>וזכרת.</b> הטעם אם עלה על לבבך לאמר כחי ועוצם ידי זכור הנותן לך כח: <b>עקב.</b> שכר באחרית. לטוב או לרע: <b>אתה עובר היום.</b> בזמן הזה או טעמו חשוב כי אתה עובר היום: <b>אש אוכלה.</b> במהירות על כן אמר מהר: למ״‎ד <b>למן היום</b> נוסף וכן רבים: <b>במדבר.</b> אחר שנסעו מחורב: <b>באצבע.</b> מפורש: <b>מקץ.</b> סוף או תחלת ארבעים והנה הראיה כי ביום שנתנו הלוחות למשה נעשה העגל: <b>ואתנפל.</b> זהו שאמר ועתה אעלה אל ה': וטעם <b>ואתנפל.</b> נופל על פניו ארצה: <b>גם בפעם ההוא.</b> כי כבר התפלל בעדם בהיותם על הים והעד מה תצעק אלי ועוד ויצעק אל ה' ויורהו ה' עץ: <b>ואת חטאתכם.</b> נקרא העגל חטאת. על כן הוסיף לבאר ואמר את העגל: <b>ואכת.</b> <b>לעפר.</b> דק כעפר הארץ: <b>ובתבערה.</b> יתכן להיותו שם מקום ולא חנו שם כי אם יום א' על כן לא הזכירום באלה מסעי והוא א' משלשה מסעים שנסעו מהד סיני עד קברות התאו' כאשר פירשתי. וטעם לחבר תבערה עם מסה כי היו העם מתאוננים כמו מנסים לשם והזכיר תבערה קודם מסה כי במסה לא אירע להם כלום וי״‎א כי בא עמלק בעבור שנסו השם ועל כן הזכיר בעירת אש השם בהם וזנוב עמלק ומכת המתאוים הזכיר בתחלה הקשה וי״‎א כי תבערה היא מסה כמו מראש שניר וחרמון והנכון מה שפירשתי: <b>לא האמנתם.</b> בלב: <b>ולא שמעתם </b>במעשה ושב לבאר התפלה שהתפלל: <b>עמך ונחלתך.</b> בעבור אבותם: וטעם <b>והם עמך.</b> ידוע כי הם עמך בעבור שהוצאתם <b>בכחך הגדול</b> שהראית בעולם: <b>בעת ההיא.</b> בארבעים היום הנזכרים: <b>ארון עץ.</b> אמרו המעתיקים ז״‎ל כי ארון אחר עשה משה בתחלה והעד ואעש ארון ואח״‎כ אמר ואפסול ואמר ואשים את הלוחות בארון אשר עשיתי ודעתם רחבה מדעתנו כי היה נראה לנו כי וישכון כבוד ה' דבק עם הכבוד שראו הזקנים ולא נדע מתי עלה משה כי היה נראה בדרך הפשט כי משה לא נתענה כי אם שמונים יום כי פי' אנכי עמדתי בהר כימים הראשונים הוא שנוי והטעם כאשר עמדתי בהר אותם הארבעים יום שמע ה' אלי ואמר לך למסע וזהו לך נחה את העם והנה יהי' ארון עץ בצווי והוא הארון שעשה בצלאל: <b>ואעש ארון.</b> בצווי ויהיה פי' ויקהל משה וכבר הקהיל משה וכבר הראיתיך רבים כן וכל זה בעבור שאמר ויהיו שם כאשר צוני ה' וזהו ונתת אל הארון את העדות גם יתכן להיות פירושו על ועשית לך ארון עץ והקבלה תנצח: <b>ובני ישראל נסעו מבארות בני יעקב מוסרה.</b> נכנס זה הפסוק במקום הזה בעבור שאמר ואתפלל גם בעד אהרן בעת ההיא ואמר כי לא מת אהרן רק בשנת הארבעים והעד שכן פירושו שאמר בעת ההיא הבדיל ה' את שבט לוי וזה היה בהר סיני כאשר פירשתי בפרשת וידבר וקדמונינו אמרו שנסעו לאחור ומה נעש' במלת שם מת אהרן ויקבר שם ור' יצחק אבן גיאת ז״‎ל הספרדי פי' שם כמו אז וכמוהו משם רוע' ואין צורך רק לפי דעתי כי מבארות בני יעקן איננו בני יעקן גם מוסרה איננו מוסרות רק קדש יקרא בארות בני יעקן ושם מדבר הר ההר מוסרה ורבים כן הלא תראה הכתוב אמר מדבר שור ובפסוק אחר מדבר איתם: <b>משם נסעו הגדגדה.</b> איננו חור הגדגד רק הוא שם כלל צלמונה גם פונון ואובות: ו<b>יטבתה</b> הוא המקום הנקרא באר כי כן כתוב ומשם בארה וזה טעם <b>ארץ נחלי מים</b> כי במשענותם כרו הנדיבים ויצאו המים וזה הפסוק שהוא ומשם נסעו הגדגדה דבק עם ויכהן אלעזר והנה פירשתי לך כי ישראל לא הקריבו זבחים אחר נסעם מהר סיני ויתכן שהקריבום בבואם אל צלמונה ופונן והיתה תחלת כהונת אלעזר בכהונה גדולה באותם המקומות בראש השנה ושמש במקום הנקרא באר ביום הכפורים והנה הפירוש כן ויכהן אלעזר כאשר נסעו אל מקום פלוני ולמה כהן אלעזר כי השם הבדיל בעת עבודת העגל את שבט הלוי לשאת את הארון לעמוד לפני השם: <b>לשרתו.</b> בני לוי עם בני אהרן: <b>ולברך בשמו.</b> כי אלעזר היה נושא את כפיו: ה' <b>הוא נחלתו.</b> כטעם ה' מנת חלקי וכוסי וזו היא עבודת השם בלמוד דרכיו: <b>ואנכי עמדתי בהר.</b> פירשתיו: <b>למסע.</b> שם הפועל: <b>ויבחר בזרעם.</b> והם אתם וזה טעם בכם: <b>ומלתם את ערלת לבבכם.</b> להתרחק מהתאוות העבות והכבדות כערל' גם יתכן להיות פירושו לטהר הלב עד שיבין האמת: <b>וערפכם.</b> פירשתיו ועוד בעבור שאמר כי קשה עורף אתה: <b>אלהי האלהים.</b> פירשתיו: <b>ואדוני האדונים.</b> כי מעלות גבוהות הם כטעם וגבוהים עליהם ומי שיכיר אלה המדות הוא מול לב: <b>עושה משפט.</b> אע״‎פ שהוא נשגב הוא עושה משפט יתום ואלמנה שאין להם עוזר כטעם אבי יתומים וכן הגר ויכלכלהו בהשענו עליו ואחר שהשם אוהב הגר אתם חייבים שתאהבוהו: <b>את ה' אלהיך תירא.</b> שלא תעברון על מצות לא תעשה: <b>ואותו תעבוד.</b> במצות עשה: <b>ובו תדבק.</b> בלב: <b>ובשמו תשבע.</b> בפה כאשר הוא מפורש: <b>הוא תהלתך.</b> הטעם כי יש לך להתהלל בו כי עשה עמך נוראות: <b>בשבעים נפש.</b> פירשתיו: ואחר שהוא הרב' אתכם חייבים אתם לאהוב אותו והוסיף כל הימי': <b>כי לא את בניכם.</b> התשובה היא כי עיניכם הרואות והטעם כי אלה הנוראות אינם לעתיד שיראום בניכם רק אתם ראיתם אותם: <b>את גדלו את ידו החזקה וזרועו הנטויה.</b> להוציא אתכם ממצרים: <b>ואת אותותיו ואת מעשיו.</b> לפרעה שהוא עיקר: <b>אשר הציף.</b> מגזרת צפו מים על ראשי: <b>ויאבדם.</b> הטעם כי לא קמו עוד בניהם תחתיהם להיות כמוהם: <b>ואשר עשה לכם במדבר.</b> דבר המן: <b>ואת בתיהם.</b> הם נשיהם ובניהם: <b>ואת כל היקום.</b> שם כלל: <b>אשר ברגליהם.</b> בעבורם או כמשמעם ואחר שעיניכם ראו את כל אלה השמרו שתשמרו מצות השם: <b>וירשתם.</b> שבור הרי״‎ש בעבור שבר הוי״‎ו: <b>כי הארץ.</b> הנה טעם אחר שאתם חייבים לשמור מצותיו כי הארץ איננה כארץ מצרים רק יש לה צורך אל השנה לשום השם עינו עליה והטעם בדרך משל כאדם שיראה כל מה שהיא צריכה ויתן הכל בעתו: <b>מרשית.</b> בלא אל״‎ף ורבים כן ע״‎כ כ' והיה אם שמע תשמעו ונתתי מטר ארצכם וזהו עיני ה' אלהיך בה: <b>יורה.</b> גשם שיורה על שנה טובה והוא בתחלת השנה: <b>ומלקוש.</b> ידוע: <b>ואכלת ושבעת.</b> שב אל דגנך ותירושך לא אל הקרוב שהוא עשב בשדך: <b>יבולה.</b> פירשתיו: <b>ואבדתם מהרה.</b> שיגלו ממנה כאובדים ברעב אחר שהיתה הארץ טובה על כן אתם חייבים שתשימו אלה הדברים על לבבכם: <b>לטוטפות.</b> מפורש ואם תשימון על לב לא תאבדון מעל הארץ רק תאריכו ימים כימי השמים על הארץ: <b>כי אם שמור תשמרון.</b> הטעם זה שאמרתי לכם שתאבדון מהרה מעל הארץ הטובה דעו כי לא תכנסו שם בתחלה ולא תנצחו אם לא תשמרו מצות ה': <b>לאהבה.</b> בלב: <b>ללכת בכל דרכיו.</b> שלא ישנה ולא יהפוך: <b>ולדבקה בו.</b> בסוף והוא סוד גדול: <b>ראה.</b> לכל אחד ידבר: <b>את הברכה אשר תשמעו.</b> כי בשמעכם הנה אתם מבורכים והברכה תוספת טובה והקללה מגרע' והיא מגזרת קלה: <b>ונתתה את הברכה.</b> בפה כמו ונתן אותם על ראש השעיר: <b>בעבר הירדן.</b> כנגד המדבר: <b>אחרי דרך מבוא השמש.</b> וטעם שתלכו אחרי דרך מערב ותמצאום: <b>בארץ הכנעני היושב בערבה.</b> כי יש כנעני יושב בהר: <b>מול הגלגל.</b> וההרים ארוכים והנה צוה באיזה מקום מההרים. <b>מול הגלגל</b> כמו וירדוף עד דן או דרך נבואה או שני שמות: <b>מול.</b> כמו נכח: <b>אלוני מורה.</b> הוא הנזכר בימי אברהם. והברכה והקללה עוד יפרשם: <b>כי אתם עוברים.</b> הטעם כן תחלו לעשות ותהיה הארץ לעולם לנחלה לכם: <b>אבד תאבדון את כל המקומו</b>'. אמר רבי יונה המדקדק כי את אלהיהם חסר וי״‎ו והטעם ואת אלהיהם ולא אמר כלום רק הוא דבק עם מלת אשר עבדו שם: <b>כל עץ רענן.</b> רענן ושאנן לעולם בשני נוני״‎ן והטעם כמו רטוב: <b>ואשריהם.</b> הם עצים: <b>ואבדתם את שמם.</b> שלא יזכרו: <b>לא תעשון כן.</b> הטעם שלא תזבחו על הגבעות וההרים רק אל המקום שישום שמו: <b>לשום את שמו.</b> כמו אזכיר את שמי: <b>לשכנו תדרשו.</b> והוא הארץ והטעם מקום משכן כבודו: <b>ואכלתם שם.</b> הכהנים והלוים: ואתם <b>לא תעשון ככל אשר אנחנו עושים פה.</b> בעבור שהיו נוסעים ממסע אל מסע ויש מי שיקריב עולה במסע שירצה אחר מות אהרן ויש מי שיתן בכור צאנו ויש מי שלא יתן כי המצוה תלויה בארץ ואין זאת דעתי רק טעמו שלא היו כולם יראי השם ובעבור שאמר אנחנו הנה שם מצות רבות כעולות תלויות בארץ כי כן כתוב: <b>אל המנוחה</b> שלא יסעו הם ובניהם וזה טעם נחלה והאמת שפירוש <b>מנוחה</b> והניח לכם. <b>והנחלה וישבתם בטח</b>: <b>מבחר נדריכם.</b> מצות הנדר מן המובחר: והנה עוד תוספת <b>ושמחתם... והלוי</b> חייבים אתם לשמחו <b>כי אין לו נחלה</b> כאשר יש לך: וטעם לומר פעם שנית <b>בכל מקום אשר תראה.</b> להוצי' בשר תאוה בעבור שהשלמים הם קדש ויש כרת על טמא שאכל בשר קדש אמר על בשר תאוה הטמא והטהור: <b>כצבי וכאיל.</b> שאינו קרב על המזבח וחלב הצבי גם חלב האיל מותר והנה חזוק לדברי רק סמכנו על קבלת אבותינו: <b>לאכול בשעריך מעשר דגנך.</b> עם הלוים ידבר גם עם ישראל במעשר שני על דעת רבים: <b>ובכורות בקרך וצאנך</b> עם הכהנים ידבר כי הלוים גם הכהנים הם בכלל ישראל כמו ואצו אתכם שידבר עם שני שבטים וחצי וכן אך פדה תפדה עם ישראל ידבר והטעם מי שהוא חייב לפדות וכן לאכול בשעריך לפני ה' אלהיך תאכלנו מי שהוא חייב לאכלו והמכחשים אמרו כי הם שנים בכורים האחד בכור פטר רחם והשני בכור עדר ואין צורך להשיב על הבליהם גם אחרים אמרו כי הבכור והמעשר יאכלם הישראל ואם היה במקום הנבחר וזה הפך הכתוב: ואמר <b>כי תאוה לאכול בשר</b> פירוש אם תאוה נפשך לאכול בשר וכבר הזכיר זה להוסיף כי ירחק ממך המקום וגם זה הכתוב על מקום שאיננו מארץ כנען ומשפטו כמשפט שעריך: <b>כי הדם הוא הנפש.</b> פירשתיו: <b>למען ייטב לך.</b> שלא יאכל נפש בהמה שתשבש נפשו גם הנפש והצורה בדמות האב על כן לבניך אחריך: <b>רק קדשיך.</b> עולות ושלמים ונדרים: <b>תשא.</b> והטעם תביאם אל המקום הנבחר: <b>והבשר תאכל.</b> עם הכהן ידבר אם הוא בכור או חטאת או אשם והשוק והחזה ואם שלמים יאכל רבם הישראלי: וטעם <b>שמור ושמעת.</b> על הדם שישפך על גבי המזבח: <b>כי יכרית.</b> גם זאת הפרשה דבקה עם כי ירחיב כי אם לא ינצחו את הגוים לא ירחיב גבול: מלת <b>ופן.</b> דרך קצרה שתעשה כמעשיהם: <b>ואעשה כן גם אני.</b> לעבודת השם ותחשוב כי תעשה טוב לא תעשה כן כי כל מעשיהם יתעב השם והעד כי גם את בניהם. את הדבר אשר צויתי אתכם אותו תשמורו: <b>כי יקום בקרבך נביא.</b> טעם בקרבך כי אין נביא כי אם מישראל וזאת הפרשה דבקה בעבור עכו״‎ם כי שרפת הבנים ע״‎ג. נביא שיאמר כי בהקיץ דבר השם או שלוחו עמו או בחלום ויש אומרים כי יתכן להיות הנביא ממגנבי דבר השם ופי' שאמר נביא האמת שיהי' אות כך להצדיקו ושמע השומע והגידו להיות אות לנפשו ויש אומרים כי אפילו בא האות והמופת אין להאמין בו כי הוא דבר הפך שקול הדעת ולפי דעתי שיש אות גם מופת כמו סימן והעד דברי ישעיה שאמר הנה אנכי והילדים אשר נתן לי ה' לאותות ולמופתים ואות הנביא כאשר הלך עבדי ישעיה ערום ויחף ואותות בניו שמותם על דבר המקרה שיהיה בימיהם והם עמנואל מהר שלל חש בז ושאר ישוב ובמכות והיו לך לאות ולמופת וכן רבי': וטעם <b>כי מנסה.</b> בעבור שעזבו ולא המיתו ונסיון השם להראות צדקת המנוסה: <b>אחרי ה' אלהיכם תלכו.</b> שתעשו על פי יכלתכם כמעשיו ותרדפו אחרי נתיבותיו: <b>ואותו תיראו.</b> מלשאול למה זה: <b>ואת מצותיו תשמורו.</b> שהם העיקר: <b>ובקולו תשמעו.</b> מה שהם זכר לעיקר: <b>ואתו תעבודו.</b> במעשה: <b>ובו תדבקון.</b> בלב בראש ובסוף: <b>כי דבר סרה.</b> תחסר מלת דבר כמו וברוב יועצים תקום: וטעם <b>סרה.</b> שהשם צוה לסור מעבודת כוכבים או הוא מגזרת סורר ומורה והוא הנכון והיה הרי״‎ש ראוי להדגש: <b>המוציא אתכם והפודך.</b> כפול בטעם לחזוק: <b>ובערת.</b> פירשתיו: <b>כי יסיתך אחיך.</b> הטעם אפי' אחיך: וטעם <b>בן אמך.</b> שהייתם בבטן אחת והאם כגוף והאב כצורה והצורה לא יבינוה כי אם מתי מעט: <b>לא תאבה לו.</b> באמונת הלב: <b>ולא תשמע אליו.</b> במעשה: <b>ולא תחוס עינך.</b> להרגו: <b>ולא תכסה.</b> שתניחנו רק תגל' הדבר עד שישמעו העדים מפיו כי כן כתוב ואז תהרגנו: <b>ידך תהיה בו.</b> היה נראה כי הוא משנים עדים לולא הקבלה: <b>וסקלתו.</b> פירוש מה תהיה מיתתו: <b>ודרשת וחקרת ושאלת.</b> אלה המלות היטב מפורשות בדברי רז״‎ל: <b>כליל.</b> כלה. לה' <b>אלהיך.</b> בעבור כבוד השם תשרפנה. באש: <b>תל.</b> מגזרת הר גבוה ותלול: <b>למען ישוב ה' מחרון אפו.</b> ולא ישחיתך בעון העיר: וטעם <b>כי תשמע.</b> כן תעשה אם בקשת לעשות הישר בעיניו. ונסמכה פרשת בנים אתם לה'. בעבור המסיתים אח או בן או אב או אנשי עיר הנדחת ואסור להתאבל עליהם אף כי להתגודד כי הנה אסור הוא על כל מת: <b>תתגודדו.</b> כטעם ושרט לנפש מגזרה על כל ידים גדודות: <b>ולא תשימו קרחה.</b> כמשפט הגוים עד היום הזה: וטעם <b>בנים.</b> אחר שתדעו שאתם בנים לשם והוא אוהב אתכם יותר מהאב לבן אל תתגודדו על כל מה שיעשה כי כל אשר יעשה לטוב הוא ואם לא תבינוהו כאשר לא יבינו הבנים הקטנים מעשה אביהם רק יסמכו עליו כן תעשו גם אתם כי עם קדוש אתה ואינך כשאר כל הגוים על כן לא תעשה כמעשיהם. וטעם הסמך פרשת לא תאכל כל תועבה כי אתה עם קדוש בלב ובפה ותהיו מובדלים מן העמים וכל רואיכם יכירו אתכם כי לא תקרחו על מת ולא תאכלו כל חי ואם אתה עם קדוש אין ראוי שתאכל טמא ותטמא הנפש: <b>כל תועבה.</b> כל דבר שהוא נתעב לנפש הטהורה כמו שרץ הארץ: <b>שור שה כשבים.</b> חסר וי״‎ו שה מן כבש או עז: <b>איל וצבי.</b> ידועים והחמשה האחרים צריכים לקבלה: <b>ולא גרה.</b> תחסר מלת יגר דרך קצרה או מלת לו: <b>סנפיר וקשקשת.</b> פירשתיו: <b>כל צפור טהורה תאכלו.</b> הנה צפור שם כלל ותור וגוזל על השני מינין שהם תחת צפור וכן דיה ואיה תחת דאה כי עתה הוסיף לבאר: <b>כל עוף טהור.</b> כארבה: <b>לא תאכלו כל נבילה.</b> מהעוף ומהבהמה: <b>לגר אשר בשעריך.</b> דאינו מתיהד כאשר פירשתי: <b>או מכור לנכרי</b> שאיננו דר בארצך וטעם הסמך לא תבשל גדי כי הוא בשר וכבר פירשתיו: <b>עשר תעשר.</b> ונסמכה זאת הפרשה כי אסור לאכול כל עוף טמא ובהמה טמאה ונבלה והנה בבשר ובדגן אסור לאכול ההקדש כי אם במקום הנבחר: <b>היוצא השדה שנה שנה.</b> אמר רבי יהודה הלוי הספרדי נ״‎ע כי הוא דבק עם זרעך והטעם הזרע שהוצאת אל השדה ולפי דעתי שהוא כפשוטו וטעמו על התבואה מה שיוצאת השדה ואם יטעון טוען כי הכתוב אמר היוצא והוא מהפעלים שאינם יוצאים לאחרים הראינו לו העיר היוצאת אלף והעד תשאיר מאה וחז״‎ל אמרו שהוא מעשר שני ודע אם תחל ממעל הנה האחד ראש ואם ממטה הנה העשירי וזה סוד הבכור והמעשר ודע כי האחד איננו בחשבון וכן העשירי כי הוא כנגד האחד כי הוא ראש למחברת השנית וסוף למחברת הראשונה וכל שרש בחשבון סמוך אליו מפניו ומאחריו ובעבור היות האחד והעשרה עיקריים והאמצעיים חמשה וששה הם הנקראים עגולים על כן אותיות הנח הם אלה הארבעה ומהם אותיות השם הנכבד והנורא: <b>ובכורות בקרך.</b> יאכלם מי שהוא ראוי לאכלם כאשר פירשתי: <b>למען תלמד.</b> הטעם כי כאשר תלך אל מקום הכבוד שם ילמדוך וטעם שנית להיות למען תלמד כטעם עגלה מלומדה והטעם רגילות והוא הישר בעיני: <b>ונתתה בכסף.</b> שב אל המעשר: <b>בידך.</b> שהוא מופקד בידך: <b>ובשכר.</b> העשוי מדבש ומתמרים מחטה ושעורים: <b>אשר תשאלך.</b> פירות: <b>אתה וביתך.</b> אתה ובניך חיוב וביתך רשות כי מצות שלש פעמים על הזכרים והאשה ההולכת למקום הנבחר כנשי אלקנה יש להן שכר: <b>והלוי אשר בשעריך.</b> והטעם על בית הלוי שאתה מקבל שכר שלא תעזבנו רק תתן לו כפי מתנת ידך והקרוב כי על המעשר הראשון ידבר בעבור שהזכיר מעשר שני אמר לא תחשוב כי תצא ידי חובה במעשר השני לבדו: וטעם <b>אשר בשעריך.</b> כי לאשר הוא בשערו יתן המעשר הראשון ולא יאמר יהיה עמי ואני אוליכנו ללוי אחר או כבר נתתיו: <b>מקצה שלש שנים.</b> זה מעשר שלישי ולא יוציא בשנה הזאת מעשר שני וי״‎א כי יוציא שלשתם והמכחישים אמרו כי מצות עשר תעשר הוא המעשר הראשון: וטעם <b>וצרת הכסף בידך.</b> עם הלוי ידבר וכן ובכורות בקרך עם הכהן ידבר ואין שם מעשר שני רק זה שהוא לשלש שנים: <b>מקצה.</b> תחלה וזה של שלש שנים יקרא מעשר עני ואנחנו נסמוך על קבלת אבותינו: וטעם <b>מקץ שבע שנים תעשה שמטה.</b> בתחלת השנה כאשר פירשתי והעד הקהל את העם ונדבקה זאת הפרשה בעבור שאמר כי מעשר עני הוא ללוי ולגר וליתום ולאלמנה אמר וכן דבר השמטה והטעם כמו שמטוה והניחו' ותפול: <b>משה.</b> במשקל מטה והוא שם לפי דעתי ולפי דעת רבים הוא פועל ובעל כמו והחכמה תחיה בעליה את נפש בעליו יקח והטעם מי שהדבר ברשותו: <b>ישה.</b> פועל יוצא והלוקח יקרא נושה בו: <b>יגוש.</b> ילחץ כמו וכל עצביכם תנגושו והנה נראה הנו״‎ן בפעלי העתיד מבעלי הנו״‎ן: <b>שמטה לה'.</b> לכבוד השם שנתן לו הממון וטעם הסמך המל' לשם בעבור שבת היא לה': <b>את הנכרי תגוש.</b> רשות: <b>אפס.</b> הטעם דע כי זה שצויתיך שלא תגוש את אחיך אין צורך אם היו כל ישראל או רובם שומעים בקול השם אז לא יהיה בך אביון שהוא צריך להיותך מלוה אותו רק כלכם תעבטו גוים רבים והטעם תקחו עבוטו שהוא משכון בעבור ממון שתתן לו שהוא צריך אליו לסחור בו: <b>ומשלת.</b> ובהיותכם ישרים תהיו עוד מושלים על הנכרים רק המצוה כי יהיה בך אביון על כן אמר כי לא יחדל אביון כי יודע כי יבא דור שלא יהיה רובו זכאי: <b>לא תאמץ את לבבך.</b> לדבר על לבו דברים טובים: <b>תקפוץ.</b> תסגור וכן קפצה פיה קפץ באף יקפצו מלכים פיהם והוא פעל קל: <b>האביון.</b> י״‎א שהוא מגזרת ולא אבה כי הוא במשקל עליון וחביון והגיון שהשרש עלה חבה הגה והטעם שהוא מתאוה לכל דבר בעבוד חסרונו: <b>פתח תפתח.</b> שם הפעל וכל מקום שאיננו כתוב הוא דרך קצרה גם הדרש יפה: <b>את ידך לו.</b> לאשר אין לו כלום: <b>והעבט תעביטנו.</b> תתן לו משלך על עבוטו והנה תעביטנו תקח עבוטו: <b>בליעל.</b> שם וי״‎א שהיא מלה מורכבת כגון תפלה שלא יעל ולא יגאל ולא יחיה: <b>ורעה עינך.</b> כמו ושבה אל בית אביה והמלה מהשניים הנראים: <b>בגלל.</b> כמו סבה לבעבור סבב כי הכל הוא בחלקי' בחלקי הכל שהוא הגוף: <b>נתון תתן.</b> הטעם כי אם תתן לו יוסיף השם על ממונך: <b>כי לא יחדל אביון מקרב הארץ.</b> כאשר פירשתי: <b>לאחיך.</b> הקרוב אליך בתחלה: <b>ולעניך.</b> לעניי משפחתך ואביון ארצך קודם לאביון מקום אחר. וטעם הדבק כי ימכר לך אחיך העברי בעבור העניק תעניק לו: <b>אחיך העברי.</b> פירשתיו: <b>או העבריה.</b> והוא כי ימכור איש את בתו לאמה: <b>ריקם.</b> פירשתיו: <b>העניק תעניק לו.</b> הטעם עשה לו תפארת מגזרת וענקים לגרגרותיך או יהיה פירוש המלה כפי המקום בלא אח: <b>באזנו ובדלת.</b> פירשתיו וטעם להזכיר זה כי אתה חייב לתת לו בצאתו חפשי רק אם לא ירצה לצאת תרצע אזנו: <b>ואף לאמתך תעשה כן.</b> דבק עם העניק תעניק לו ואם הוא רחוק כמו שלם ישלם אם אין לו ואם שלש אלה ורבים כן כי אין אשה נרצעת: <b>לא יקשה בעיניך.</b> מצאנו כתוב שלש שנים כימי שכיר וזו ראי' כי אין רשות לאדם שישכיר עצמו יותר משלש שנים ג״‎כ לשוכר אותו הנותן שכרו: וזה טעם משנה כמו כפל וכן והיה משנה הוא משנה למלך שם משנה למלך תאר השם גם הוא מגזרת שנים כאשר פירשתי והנה זה הכתוב יפרש כי ובשביעית יצא לחפשי חנם בתחלת השנה גם יש ראיה משנת השמטה גם מיום השבת: <b>וברכך.</b> פועל עתיד ולא עבר כי אין הפרש ביניהם רק מטעם המקום: <b>כל הבכור.</b> הזכירו בעבור לא תעבוד בבכור שורך: <b>תאכלנו.</b> מי שהוא ראוי לאכלו כאשר פירשתי והזכיר זה פעם שנית לבאר משפט בעל מום: <b>אתה וביתך.</b> בית הכהן: <b>כל מום רע.</b> הנזכרים: <b>בשעריך תאכלנו.</b> י״‎א הכהן יאכלנו חוץ למקדש וי״‎א אחר שיש בו מום הוא לישראל וזה רחוק בעיני: <b>הטמא והטהור.</b> שב אל תאכלנו והטעם כמו קריאה אתה הטמא או הטהור והטעם בין שיהיה טמא או טהור הוא מותר לאוכלו בעבור כי בשר קודש אם אכלו טמא הוא בכרת ובעבור שהזכיר שנה בשנה הזכיר שלש פעמים ועוד בעבור הבכור שיאכל במקדש וכן הפסח יאכל במקדש ולא חוץ ממנו: <b>את חדש האביב.</b> נקרא כן בעבור שהיה בו אביב בצאתם ממצרים והמכחישים אמרו כי לא נעשה פסח בלא אביב וכבר השיבותי על הבליהם גם אנחנו נודה כי בית דין היה מסתכל לאביב ודע כי אין לחדשים בלשון הקדש שמות כי ניסן סיון גם כסליו גם טבת גם אדד שהם נזכרים במקרא הם לשון כשדים על כן אמר הוא חדש ניסן רק מצאנו זיו ואיתני' ובול וטעם ראשון כאשר ימצא האביב הנו חדש הראשון כי משם יחל לספור החדשי' אם היתה שנה שעברה שנים עשר חדש או שלשה עשר לא נחוש על זה וזה טעם ראשון רק קדמונינו ז״‎ל העתיקו עם האביב דברים אחרים וכל דבריהם אמת: <b>לילה.</b> הוציאך מתחת רשות פרעה והקרוב עוד אפרשנו: <b>צאן.</b> לחיוב הפסח: <b>ובקר.</b> לשלמים והעד ובקר שלשת אלפים אחר שאמר הכל לפסחים על כשבים ובני עזים וכן נתנו לפסחים חמשת אלפים ובקר חמש מאות והנה זכר הפסח קודם הבקר וכן אתה וביתך וי״‎א כי במצרים אמר כבש או עז ועתה בקר אם יוכל והראשון הוא הנכון: <b>לא תאכל עליו חמץ.</b> שלא ימצא חמץ בעת שחיטת הפסח: <b>לחם עוני.</b> לזכרון: <b>כל ימי חייך.</b> בכל שנה: <b>אשר תזבח בערב.</b> שהוא בשר הפסח: <b>בערב כבוא השמש.</b> פירשתיו: <b>מועד צאתך ממצרים.</b> שב אל פסח כי מועד חדש האביב יצאו ממצרים ואיננו דבק עם כבוא השמש: <b>ובשלת.</b> פירשתיו באש וכן ויבשלו את הפסח באש והזכיר ובשלת שלא יאכלנו חי: <b>ופנית בבקר.</b> אמרו המכחישים כי ילך ביום קדש אל ביתו וארצו ואנחנו לא נסמוך על דעתנו במצות כי אם על מעתיקי התורה והנה מצאנו ביום השמיני שלח את העם והוא יום קדש וכתוב אחר וביום עשרים ושלשה לחדש השביעי שלח את העם יש אומרים כי הפירוש לאהליהם כאשר הוא וביום החול לארצם: <b>והלכת לאהליך</b> סבוב לירושלים ומשם ילך אל ארצו בחול: <b>ששת ימים.</b> אמרו הקדמונים מהחל חרמש ויתכן להיות ביום השביעי דבק עם ששת ימים והבדילו מפאה אל פאה אחרת להזהיר לא תעשה מלאכה ולא אמר כל מלאכה והטעם כל מלאכת עבודה ובמקום שאמר כל מלאכה שם כתוב אך וכאשר הזכיר הפסח שהוא חייב לבא אל מקום הכבוד הזכיר החג השני גם השלישי ולא הזכיר יום תרועה ויום העשור כי אין הצבור מתחבר במקדש: <b>מסת.</b> דגשות הסמ״‎ך להתבלע הנו״‎ן והמלה מגזרת נס כטעם הרמת יד: <b>נדבת ידך.</b> לעולה ולשלמי': <b>וזכרת כי עבד היית.</b> דבק עם עבדך ואמתך: <b>באספך מגרנך ומיקבך.</b> על כן נקרא חג האסיף: <b>תחג.</b> תזבח הזבח והטעם על הצבור או טעם תחוג ליחיד לעשות עולות ושלמים והעד כי יברכך והטעם תעשה זה בעבור שברך אותך השם והוסיף בכל תבואתך לבאר על ברכת התבואה שהוציאה הארץ: <b>מעשה ידיך.</b> בסחורה ואומנות: <b>והיית אך שמח.</b> מצוה לשמוח בחג הסוכות וי״‎א כי יברכך לעתיד ותהיה לעולם שמח: וטעם <b>אך.</b> כי לא תהיה כי אם כן: <b>ולא יראה.</b> זהו מסת נדבת ידך: <b>את פני ה'.</b> פירשתיו: אע״‎פ שכל מצוה ומצוה עומדת בפני עצמה יש כדמות דרש להדבק הפרשיות. וטעם <b>שופטים.</b> אע״‎פ שאתה חייב ללכת שלשה פעמים למקום הכהנים משרתי המקדש ושם תשאל מהחקים והמשפטים זה לא יספיק לך עד שיהיו לך שופטים בכל שעריך: ו<b>שוטרים</b> הם המושלי' מגזרת שוטר ומושל וכן משטרו בארץ והטעם כי השופט ישפוט והשוטר יכריח המעוות: <b>בכל שעריך.</b> וכן מצאנו שעשה יהושפט: <b>לשבטיך.</b> בכל שער שבט ושבט: <b>ושפטו את העם.</b> שב אל השופטים: <b>לא תטה משפט.</b> עם כל אחד מהשופטים ידבר: <b>תכיר.</b> פירשתיו בפסוק לא תכירו פנים במשפט: <b>צדק צדק.</b> עם בעלי הריב ידבר וטעם שני פעמים לדבר צדק שירויח בו או יפסיד או פעם אחר פעם כל ימי היותך או לחזוק: <b>למען תחיה.</b> עם הבאים אל הארץ ידבר: <b>וירשתה.</b> עם בניהם ידבר והטעם שתעמוד לך זו הירושה והדבר שיתחיל השופט לדקדק הוא על עבודת גילולים המפורסמ' בתחלה כמו לא תטע לך אשרה כי כן משפט ע״‎ג אחר אחת בתוך: <b>ולא תקים לך מצבה.</b> לע״‎ג והעד אשר שנא רק מצבה שלא לע״‎ג איננה אסורה והעד הנאמן בפרשת וישלח יעקב: <b>לא תזבח לה' אלהיך.</b> הנה כאשר הזכיר האשרה והמצבה הזכיר כי גם הוא אסור לזבוח לשם כל בעל מום: <b>כל דבר רע.</b> פירוש מום: <b>כי תועבת.</b> כטעם הקריבהו נא לפחתך ויש עונש לזבחו ואין עונש לאשר איננו זובח כלל חוץ מהחיוב: <b>כי ימצא.</b> בקרבך ואחר שהזכיר האשרה אצל המזבח שהיא בפרהסיא לכל שב להזהיר על היחיד על עבודת גילולים: . <b>לעבור בריתו.</b> הפך להעמידו. דקדוק וישתחו. בספר היסוד: <b>אלהים אחרים.</b> פסילים מעשה בני אדם: <b>ולשמש ולירח ולצבא השמים</b> שהם מעשה אלהים: <b>אשר לא צויתי.</b> לעבדם ואם הם מעשי: <b>ודרשת היטב.</b> מאד מאד וכן היטב חרה לי והוא מעט רחוק מגזרת טוב: <b>וסקלתם באבנים.</b> זה או זאת כמו באש ישרפו אותו ואתהן ובעבור שאמר והוגד לך בסתר ושמעת הדבר בגלוי הוצרך לפרש אע״‎פ שהוגד לך ושמעת לא יומתו רק ע״‎פ שנים עדים: <b>או שלשה עדים.</b> מקבלים עדות שנים על דעת הגאון והנה לא פירש בתורה אם תקובל עדות השאר והאשה ועדות אויב המת ויש אומרים אם היו שני עדים מכחישים שני' עדים השלישי יכריע לזכות או לחובה ויש אומרים שנים עדים מהחכמים ושלשה מהאחרים וגם אנחנו צריכים בעל כרחנו לדברי הקבלה: <b>יד העדים.</b> יד כל אחד מהעדים וכן וימס לבב העם ורבים כן: <b>ובערת.</b> פירשתיו: <b>כי יפלא ממך דבר.</b> עם השופט ידבר בעבור היות עדות שנים להמית המת וזה פי' בין דם לדם בין דם נקי לדם חייב: ומלת <b>יפלא.</b> כמו היפלא מה' דבר ושם מפורש: <b>בין דין לדין.</b> בממון: <b>בין נגע לנגע.</b> כמו פצע וחבורה והכלל דברי ריבות: <b>וקמת ועלית.</b> פירשתיו: <b>הכהנים הלוים.</b> כאשר פירשתי כי יש כהנים שאינם מייחוס לוי: <b>ואל השופט.</b> הוא המלך שכתב משנה התורה מיד הכהנים: <b>ואל השופט.</b> במקום שיהיה: <b>על פי התורה אשר יורוך.</b> בדבר המופלא: <b>ומת האיש ההוא.</b> בית דין ימיתוהו והטעם וכל ישראל ישמעו ויראו וכאשר הזכיר השופט באר המשפטים שהוא חייב לשמרם: <b>שום תשים.</b> רשות: <b>אשר יבחר</b> ע״‎פ נביא או משפט האורים והטעם לא אשר תבחר אתה: <b>לא תוכל.</b> מדרך האמת: <b>לא אחיך</b> שאיננו ממשפחת ישראל ולא אדומי אע״‎פ שכתוב בו אחיך ובעבור כי הסוסים בימים ההם היו מוציאים ממצרים והעד דברי שלמה ותצא מרכבה ממצרים והנה יצטרך למען הרבות סוסיו שיחטיא העם לשוב אל מצרי' וזה דבר ברור כי השם גאלם משם ובשובם יחללו השם ואורי' הנביא בסכנת הנפש ברח לשם גם ירמיהו בעל כרחו הלך לשם: <b>לא תוסיפון.</b> מצוה היתה ולא נכתבה ויש אומרים מטעם לא תוסיפו לראותם עוד עד עולם וזאת דרך אחרת: <b>ולא יסור לבבו.</b> כי ילך אחרי תאותו: <b>וכסף וזהב לא ירבה לו.</b> שלא יעניש את ישראל והנה שלמה שנתן הכסף כאבנים בירושלים מרוב אהבתו לממון התרעמו עליו ישראל ואמרו אביך הכביד את עולנו ויש אומרים בעבור הבנינים התרעמו ואין זה אמת כי הגרים בנו הבית כי כן כתוב והנה אדוניהם שהי' על המס רגמוהו במותו: <b>והיה כשבתו.</b> בתחלת מלכותו: <b>משנה.</b> נסחה שנית: <b>והיתה עמו.</b> התורה: <b>וקרא בו.</b> בספר: <b>ליראה.</b> הוא בעצמו: <b>לשמור את כל דברי.</b> כי הוא יתקן המעוותים בכחו: <b>לבלתי רום לבבו.</b> אם היה חפשי מהמצות: <b>ולבלתי סור.</b> כי אם לא ילמד לא ידע מה המצוה ושכרו למען יאריך ימים: <b>לא יהיה לכהנים הלוים.</b> כאשר הזכיר משפטי המלך שהוא השופט הזכיר גם משפט הכהנים שהם מורי התורה ואחר שאמר שאין להם נחלה יקחו מאת הזובח הזרוע והלחיים והקיבה הזרוע מהגוף והלחיים שהלשון ביניהם מהראש והקיבה מהקרב ודרך דרש כי הכהן הוא שוחט השלמים הזרוע שכר זרועו בשחיטה והלחיים שכר הברכה והקיבה שכר הבדיקה ועל דרך הפשט כי אלה טובים משאר הבשר גם הזכיר דברי לוי כי גם הם יורו התורה בשערים והעד דברי הימים: <b>לבד ממכריו.</b> יש אומרים שהוא כמו מאת מכריהם בדרך רחוקה מעט ולא אבה הדקדוק רק הוא מגזר' וכי תמכרו ממכר והטעם כי אם מכר ביתו שירש מאבותיו כאשר כתוב ויצא ממכר בית ועיר אחוזתו וזה פירוש על האבות לא יאמר לו הנה יש לך לא תאכל עוד אלא חלק כחלק יאכלו וכאשר השלים להזכיר דבר השופט והכהן הזכיר דבר הנביא: <b>מעביר בנו.</b> ע״‎ג היתה כי יש גם היום בינינו גוים רבים עובדי האש: <b>קוסם קסמים.</b> יתכן היותו שם כלל ופירושו חותכי משפט האומרים כי כן יהיה בלא ספק וכן גוזרין וקרוב ממנו קסם על שפתי מלך והפרט מעונן ומנחש ומכשף גם יתכן היותו שם פרט להוברי שמים וטעם קסמים שיש במשפטי הכוכבים הנקראים ראשונים ושניים: <b>מעונן ומנחש.</b> פירשתים: <b>ומכשף.</b> כן: <b>וחבר חבר.</b> אלה האומרים שיחברו השדים: <b>אוב וידעני.</b> פירשתיו: <b>ודורש אל המתים.</b> ההולכים אל בית הקברות ולוקחים עצם אדם מת ובעבור מחשבתו ושגיונו תראה לו דמות צורות בחלום גם בהקיץ וכל אלה תועבות השם כי האמת להיות לב האדם תמיד תמים עם בוראו וכאשר ישען על חכמתו לבקש האמת ומה שיהיה חוץ מהשם הנה לבו חסר כי הוא משובש והרוצה לדרוש ידרוש מהשם על פי הנביא על כן כתוב אחריו נביא מקרבך זה יהושע והעד שאמר אליו תשמעון וכתיב וישמעו אליו בני ישראל ועוד ראיה אחרת כי לא מצאנו נביא שנכנס עם ישראל לארץ כי אם יהושע גם כן יתכן להיות זה כלל לכל נביא שיקום אחר משה: <b>כמוני.</b> שהוא נביא השם לא מנחש: <b>אנכי אדרוש מעמו.</b> והנה מיתתו בידי שמים והעד האיש אשר לא שמע אל דברי הנביא שאמר הכני נא ושם כתוב בדבר ה' וכבר היה הנביא נודע: <b>אשר ידבר הנביא.</b> ג״‎כ דברי ירמיהו בבא דבר הנביא בזמן שיאמר ואחר שהשלים לבאר דברי המעוננים שהיו בארץ והיא דרך ע״‎ג הזהיר שלא ישפך דם נקי בארץ והטעם שתהיה הארץ טהורה מתועבת המעוננים גם לא תהיה טמאה בדם נקי: <b>תכין לך הדרך.</b> להיות הערים במקום שיהא דרכו מוכנת ומיושבת: <b>ושלשת.</b> תחלק הארץ לשלש או תשים בשלישית הארץ: <b>את רעהו.</b> עם וכן רבים: <b>ונדחה.</b> מבנין נפעל והקל נדחי ישראל יכנס: <b>בגרזן.</b> ברזל שיכרתו בו העץ מגזרת נגזרתי: <b>ונשל הברזל.</b> כמו ונסע מגזרת כי ישל זיתך רק זה נשל פעל עומד ונשל גוים רבים יוצא וכן קול גדול ולא יסף עם יסף ה' יגון על דעת מדקדק גדול כי על דעתי שניהם יוצאים: <b>והכהו נפש.</b> דרך קצרה והכהו מכת נפש במקום שתצא נפשו: <b>ואם ירחיב ה' אלהיך.</b> אם ישמרו כל התורה על כן כתוב כי תשמור את כל המצוה הזאת והיא שלש ערים: <b>וללכת בדרכיו כל הימים.</b> בלי הפסק ביניהם: <b>לא תסיג גבול רעך.</b> תסיג ידוע וכן אל תסיג גבול עולם והוא קרוב מהשחית: <b>ראשוני'.</b> שחלקו הארץ ונסמכה פרשה זו כי הסגת גבול מביא לידי ריב ומכות ורציחה על כן כתיב אחרי זאת נפש בנפש עין בעין שן בשן: והטוען כי חברו הסיג גבולו יביא עדים על כן <b>לא יקום עד אחד.</b> בין לרוצח בין למכה בין למסיג בין לכל דבר רק ע״‎פ שני עדים דרך קצרה כי במקום אחר ע״‎פ שנים עדים: <b>לענות בו סרה.</b> כמו ע״‎ג: <b>ענה.</b> כמו העיד גם כן במכות ובעונש: והטעם <b>לא תחוס עינך.</b> על עד שקר: <b>כי תצא למלחמה.</b> דבקה עם לא תחום עינך עם מי שהוא חייב רק צאת למלחמה יש לך לחום על מארם ובונה ונוטע ורך הלבב: <b>ונגש הכהן.</b> משוח מלחמה: <b>אל תיראו.</b> בלב: <b>ואל תחפזו.</b> לנום: <b>ואל תערצו.</b> במעשה: <b>חנכו.</b> כמו חנכת המזבח וכן חנוך לנער ומזה למדו רבותינו ז״‎ל מחנכין את הנערים והטעם כי לבו וכל תאותו לחנוך ביתו והנה לבו לביתו לא למלחמה על כן ינוס ויניס אחרים: <b>חללו.</b> מגזרת חלילים כי מנהגם היה לחול בכרמים: <b>ארש אשה ולא לקחה.</b> בנשואין והנה זה הכתוב לאות כי יש מי שימות בבא יומו רק המת במלחמה מת בלא יומו על כן אמר דוד או במלחמה ירד ונספה: <b>הירא.</b> להכות אחר: <b>ורך הלבב.</b> לסבול מכת אחר: <b>את לבב.</b> הנה את יראה נוסף רק טעמו כאשר פי' שהוא כעצם הדבר: <b>ופקדו.</b> מגזרת פקוד: <b>וקראת.</b> קרא אליה מצוה ויתכן שהוא רשות: <b>תשלים.</b> תעשה שלום: <b>הרחו</b><b>קות ממך.</b> שאינם משבעה גוים: <b>לא תחיה.</b> אסור שיאכילם או ישקם והכלל בימיהם היה חייב להמיתם אם יוכל ולא הזכיר הגרגשי כי הוא המעט והקטן שבהם: <b>כי האדם עץ השדה.</b> כבר ביארתי בספר היסוד כי יתכן בכל לשון לקצר לאחוז דרך קצרה כמו חמור לחם רק מלת לא לא יתכן להיותה נחסרת כי הטעם יהיה להפך ומדקדק גדול ספרדי אמר כי חסר ה״‎א וכן הוא הכי האדם עץ השדה וזה הטעם איננו נכון בעיני כי מה טעם לאמר לא תשחית עץ פרי כי איננו כבני אדם שיוכל לברוח מפניך ולפי דעתי שאין לנו צורך לכל זה וזה פירושו כי ממנו תאכל ואותו לא תכרות כי האדם עץ השדה והטעם כי חיי בן אדם הוא עץ השדה וכמוהו כי נפש הוא חובל כי חיי נפש הוא חובל: <b>ואותו לא תכרות.</b> דבק עם לבא מפניך במצור הנה לא תשחית עץ פרי שהוא חיים לבן אדם רק מותר שתאכל ממנו ואסור לך להשחיתו כדי שתבא העיר מפניך במצור והעד על זה הפירוש שהוא נכון שאמר וכרת ובנית מצור: <b>עד רדתה.</b> כי לולי שהיתה נשגבה לא אמר הכתוב ימים רבים: <b>כי ימצא חלל.</b> כאשר הזכיר המלחמה על האויב אמר ואם אדם ילחם עם אחד ונמצא חלל בארץ ישראל ולא נודע מי הכהו: <b>זקניך.</b> זקני הערים הקרובות והשופטים: <b>עגלת בקר אשר לא עבד בה.</b> לחרוש: <b>ולא משכה בעול.</b> להביא אבנים כמנהג העגלות: <b>איתן.</b> תקיף: <b>וערפו שם.</b> יסירו עורף העגלה: <b>הכהנים בני לוי.</b> שהם בברור מבני לוי: <b>ועל פיהם יהיה.</b> עונש כל ריב וכל נגע: <b>וכל זקני העיר.</b> זהו ויצאו זקניך: ה״‎א <b>שפכה.</b> תחת סימן הרבים כמו שפכה אשורי ועל דרך הדרש שישוב לאחת כי היד לשון נקבה ברוב: <b>ועינינו לא ראו.</b> ויתכן שהשם צוה לעשות כן העיר הקרובה כי לולי שעשו עבירה כדומה לה לא נזדמן להם שיהרג אדם קרוב מהם ומחשבות השם עמקו וגבהו לאין קץ אצלנו: <b>וענו ואמרו.</b> כמו וענית ואמרת ושם אפרשנו: <b>כפר לעמך.</b> ששגגו ולא שמרו הדרכים המסוכנים: <b>ונכפר.</b> חסר תי״‎ו כמו ונוסרו כל הנשים והם שנים בנינים בנין התפעל עם בנין נפעל: וטעם זכר <b>אשר פדית.</b> כאשר פדיתם ממצרים למען חסדיך כן פדם מזה הדם ועונשו: <b>ואתה תבער הדם הנקי.</b> פירושו עונש הדם הנקי או יהיה הדם דם הנקי ויש אומרים אתה חייב לבער שפיכות דמים והנכון בעיני הוא אשר הזכרתי כי לא ישפך דם נקי בארצך אם תעשה הישר בעיני ה' כסוד שכר עבירה עבירה ושכר מצוה מצוה: <b>כי תצא.</b> זו הפרשה דבקה עם כי תצור אל עיר ונכנסה ביניהם פרשת עגלה ערופה בעבור החלל הנמצא בא״‎י. ולא כן חוצה לארץ. ואף כי במלחמה: <b>אשת.</b> כבר דרשוהו חז״‎ל: <b>יפת תאר.</b> בעיניו: <b>וחשקת בה.</b> שתחזקנה לקחתה לאשה כי אחר כן יאמר ובעלתה וכמוהו ואקח אותה לי לאשה: <b>והבאתה אל תוך ביתך וגלחה.</b> י״‎א שמא בעבור שערה חשק בה על כן תגלח: <b>ועשתה.</b> תגדל כדי להיותה מאוסה בעיניו: <b>והסירה את שמלת שביה.</b> שמא בעבור יופי מלבושה חשק בה: <b>ובכתה.</b> כדי להסיר שמחתו בה: <b>ירח ימים.</b> אולי יקל חשקו וי״‎א <b>וגלחה</b> בעבור היותה טמאה וכן משפט המצורע: <b>ועשתה.</b> תיקון. ותקונה לכרות העודף וכן לא עשה שפמו ותחת מעשה מקשה והתיקון עיקר כל מעשה במקרא חוץ אם בא אחריו דבר מגונה גם יהיה רע שלם: <b>והסירה את שמלת.</b> כי היא מטונפת: <b>וישבה בביתך ובכתה.</b> והטעם תשב בביתך ירח ימים לבכות: <b>את אביה ואת אמה.</b> אם קרוב י״‎א כי זה הבכי על אביה ועל אמה שלא התיהדו ולפי דעתי שחייב כל אדם בשקול הדעת לכבד את אביו ואת אמו בחיים ובמות: וטעם <b>ובכתה.</b> שתתאבל עליהם כמשפט ישראלית כי היא מתייהדת אם נהרגו כאשר נשבת ואין צריך להזכיר תרחץ כי היא צריכה למי נדה כי כבר נכתב אתם ושביכם: וחז״‎ל אמרו עד שלשה חדשים ואע״‎פ שאין צורך לחזוק הנה העד ויהי כמשלש חדשים והוא הזמן שיחל הולד להתנועע ואסור לשכב עם אשה בספק אם היא הרה בעבור הולד כי יש מי שיולד בחסרון שנים חדשים כמנהג ג״‎כ ביתרון רק הוא המעט: <b>ירח ימים.</b> כמו חדש ימים וכבר פירשתיו ונקרא החדש ירח כי עקרו הירח: <b>ושלחתה לנפשה.</b> תעשה רצונה: <b>ומכור לא תמכרנה בכסף.</b> דבר הכ' במנהג הרב והטעם בשום דבר: <b>לא תתעמר בה.</b> כמו והתעמר בו ומכרו ואין להם שלישי ופירושו לפי מקומו בטעם רמאות: <b>אהובה.</b> בעיניו ולא לשם: <b>לשניאה.</b> תאר השם ונסמכה זו הפרשה בעבור וחשקת בה ולא חפצת בה: <b>ביום הנחילו את בניו.</b> בבריאות גופו או ביום מותו והוא שכיב מרע או ב״‎ד ינחילו: <b>לבכר.</b> בדבור ובמעלה: וטעם <b>לא יוכל.</b> <b>כחבריו</b>: <b>יכיר.</b> יעשה לו הכרה או שיודה לפני אחרים מי שהוא בכור אם היה במקום שלא יודעו או הוא חייב מבתחלה שיכיר מי שהוא הבכור מבניו אם היו תאומים: <b>לתת לו פי שנים.</b> שיקח שני חלקים אם היו שלשה שיחשבו שהם ארבעה ויקח שני חלקים ואם שני בנים יחשבו שלשה וכן הכל ולפי דעתי שכן פירוש ויהי גא פי שנים ברוחך אלי כאשר פירשתי במקומו: <b>כי הוא ראשית אונו.</b> הנודע עם הישר ידבר וכל ישראל בחזקת ישרים: <b>סורר ומורה.</b> כנגד השם וכנגד האבות אם היו יראי השם: <b>סורר.</b> כמו כפרה סוררה שלא ישמור מצות עשה: <b>ומורה.</b> במצות לא תעשה: <b>ויסרו אותו.</b> בפני עדים מצוה שהם יתפשוהו ויוציאוהו ודברי הקבלה אמת: <b>זולל.</b> מפורש והוא זולל בשר רק הוא שם כלל לנותן בכל מה שיתאוה כל מה שיבוקש ממנו: <b>וסובא.</b> מרבה לשתות והוא המשתכר והנה זה כמו אפיקורוס כי לא יבקש חיי העוה״‎ז כי אם להתענג בכל מיני מאכל ומשתה. ונסמכה זו הפרשה בעבור אשת יפת תאר והעד ושם אמו. והרמז שרמזתי בבני אהרן: <b>ותלית אותו.</b> כבר קבלנו מחז״‎ל ענין הנתלים: <b>כי קללת אלהים תלוי.</b> בעבור שברך השם ועל דרך הפשט כי אלהים פועל והקללה תבוא לכל מקום קרוב מהתלוי ויש לו סוד דבק בנפש על כן ולא תטמא את אדמתך ונסמכה זו הפרשה בעבור המלחמה כי בתחלה כי תצא והנה גבעון יוכיח כי משפט לא תלין איננו לכבוד המת רק לכבוד הארץ כי משפט הערלים והישראלים [איננו] (בס' מ״‎ח מ״‎ז) שוה: <b>לא תראה את שור.</b> אפי' אתה יוצא למלחמה וזה דרך דרש: <b>והתעלמת.</b> דבק עם לא תראה והזכיר שור ושה וכבר הזכיר החמור וכן משפט כל בהמה: <b>ואספתו.</b> אם היית שב או בצווי שתפקדנו ביד נאמן: <b>לא תוכל.</b> כחביריו: <b>נופלים.</b> כמו רובץ. ומלת נופלים כלל: <b>הקם תקים עמו.</b> ולא לבדך כמו עזוב תעזוב עמו: <b>לא יהיה כלי גבר.</b> נסמכה בעבור צאת למלחמה כי האשה לא נבראת כי אם להקים הזרע ואם היא תצא עם אנשים למלחמה תבא בדרך לידי זנות וכן לא ילבש גבר והטעם זכר שלא נתמלא זקנו יתערב עם הנשים וינאף הוא והן ואינו יודע וזה יורה כי מנהג ישראל היה וכן ברובי המלכיות להיות מלבוש האנשים איננו כמלבוש הנשים רק הפרש ביניהם וי״‎א על חוץ לדרך ואין צורך רק השם יתעב מי שישנה מעשה השם: <b>כי יקרא.</b> נסמכה זאת הפרשה בעבור בדרך: <b>יקרא.</b> כמו נקרא נקראתי והם מגזרת מקרה וקרוב מפגע: אל״‎ף <b>אפרוחים</b> נוסף כמו אל״‎ף ובאזרועך והטעם כי אכזריות הוא בלב להיות אם על בנים רוטשה וכן שור או שה: <b>ייטב לך.</b> שהשם יחמול עליך וייטיב לך: <b>והארכת ימים.</b> כאשר לא תכרת כל הקן שעזבת העיקר: <b>כי תבנה בית חדש.</b> נדבקה זאת הפרשה אחר שנלחמו והם בארץ החל במצות הבית: <b>מעקה.</b> טעמו ידוע מהקום (ס״‎א מהמקום) ואין ריע לו ומדקדק הוציאו מגזירת עקת רשע והביא עצמו בעקה: <b>הנופל.</b> נקרא על שם סופו וכן יומת המת וכן ובגדי ערומים תפשיט ויתרוצצו הבנים ומלות רבות לאין מספר נקראו על שם סופם ולא נדע אם כן דרך הלשון. או הוא דברי נבואה כמו וירדוף עד דן עד נחל אשכול על כן יעזב איש את אביו ואת אמו ואחר מצות הבית מצות הזרע והנטע כי אחר שהוא בארץ ובנה בית וזרע: <b>לא תזרע כלאים.</b> פירוש פן תקדש כבר פירשו מנחם בן סרוק הספרדי במחברתו והוא מגזרת קדש בעבור שיתערב זה עם זה: <b>לא תחרוש בשור ובחמור.</b> דבק עם הזריעה והשם חמל על כל מעשיו כי אין כח החמור ככח השור ובעבור הזריעה אמר שעטנז וכבר הזכירו על דרך כלל ובכאן פרט שהוא הצמר והפשתים לא אחרים: <b>גדלים תעשה לך.</b> אמרו המכחישים שהוא מצוה בפני עצמה בלילה כמו הציצית ביום על כן כתוב אשר תכסה והמעתיקי' העתיקו כי זאת מצות הציצית ביום ופירוש גדלים כמו בבנינה גדלים מעשה שרשרות. והמכחישים הוציאוה מגזרת גדולה ואנחנו מאמינים בדברי קדמונינו לבדם והזכיר זה הכתוב לבאר על ארבע כנפות ונסמך לשעטנז בעבור הציצית שהוא מותר: <b>כי יקח איש אשה.</b> נסמכה הפרשה לדעת המכחישים בעבור תכסה בה והאמת על דרך דרש שנסמכה בעבור הבית ואחר כן הבגד ואחר כן בעלת הבית: <b>עלילות.</b> כמו סבות: <b>דברים.</b> הן אמת או שקר: <b>בתולים.</b> לשון רבים ולא יתפרדו וכן בחרות וזקונים ועלומים: <b>אבי הנערה ואמה.</b> אם הם בחיים או ממונה בית דין: וטעם <b>כל ימיו.</b> כי לעולם תהיה ברשותו עד יום מותו: <b>וסקלוה.</b> שיתכן שאחר שארסה שכב איש אותה כי המארס לא ארם אותה רק היא אומרת שהיא בתולה ומעתיקי הדת בארו הדבר באר היטב ואלה הבתולים ימצאו עד זמן קצוב וכפי תולדת הנערות ובעבור וסקלוה נסמכה פרשת הבעולה והמאורסה: <b>גם</b> פירושו זה כמו זה והנה פירוש זה עוד: כי <b>יהיה.</b> כאשר יארע זה הדבר: <b>שער.</b> מקום שבת זקני העיר הנה הכתוב קרא המאורסה אשת רעהו ולא נוכל לדעת האריסות כי אם בדברי קבלה: <b>כי.</b> יתכן שלא הסכימה היא ולא ידעה עד שבא ואנסה על כן משל הרוצח: <b>צעקה.</b> יתכן שצעקה: <b>אשר לא אורשה.</b> זאת אנוסה לא מפותה: <b>לא יקח איש את אשת אביו.</b> האנוסה על כן נסמכה זאת הפרשה: <b>פצוע דכה.</b> ביצים בלא אבר [ס״‎א חסר] ואמרו המדקדקים כי הטעם בשרם שהוא דכא וזה רחוק: <b>שפכה.</b> זה האבר שממנו ישפך מימיו והזרע: <b>בקהל ה'.</b> הטעם שלא יחשב כאחד מקהל ה' שיקח בת ישראל וכן עמוני ולא עמונית מואבי ולא מואבית והעד הנאמן רות והכתוב שאמר לא תבאו בהם על נשי שבעת הגוים. גם הכתוב בעזרא ויבדילו כל ערב הם (הנזכרים) ושם פירשתיו: <b>ממזר.</b> אחז״‎ל הבא מן העריות והשני ממי״‎ן נוספין כממי״‎ן נהרסו ממגורות ואחרים אמרו כי הוא שם גוי וישב ממזר באשדוד כי רחוק הוא שיקרא שם ישראל ואף כי בעת הישועה בשם גנאי והמתרגם תפש דרך קצרה ודרש: <b>ויהפך.</b> שהיה בלב בלעם לקלל ולא עזבו השם: <b>כי תצא מחנה.</b> זהו המחנה שיצא אל האויב ושם הארון והוא מחנה קטן ואיננו מחנה הגדול כי שם מחיצות עשויות ובצאתם אל המלחמה הם קרובים סביבות הארון וברור כי טמא מקרה משחית ונסמכה זו הפרשה בעבור מלחמת מדין שהזכיר דבר בלעם כי צוררים הם בעבור אחותם והארון היה עם המחנה שיצא על מדין: <b>מכל דבר רע.</b> לנפש ולגוף כמו הקרי: <b>מקרה.</b> המ״‎ם משרת ומשקלו משדה אחוזתו: <b>לפנות ערב.</b> כטעם כי פנה היום גם חזוק הוא זה לדברי רז״‎ל והמכחישי' אמרו כי לפנות כמו לפני ולא אמרו כלום וי״‎א כי טעמו כאשר יחל הערב לפנות והנה אחר שאמר הכתוב לפנות ערב אמר וכבוא השמש הנה קודם הערב וכן לפנות בקר קודם זרוח השמש: <b>ויד.</b> מקום כמו יד הירדן גם זו ראיה כי ממחנ' ישראל לא יצא בעל קרי ולא כל אדם בשעת הצורך ואף כי התינוקות והעד שאמר הכתוב וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש והטעם כל טמא מטמא ולא טמא יום: אל״‎ף <b>אזנך.</b> נוסף מגזרת והזונות רחצו: <b>וכסית.</b> כי כל דבר נראה לעינים והוא מגונה יוליד דמות גנאי בנפש: <b>ערות דבר.</b> במעשה או דבור: <b>ושב מאחריך.</b> הטעם שלא ילך לפניך כי כן כתוב: <b>לא תסגיר עבד.</b> בלכתם למלחמה יתכן שיברח למחניהם עבד ואיננו ישראלי: <b>מעם אדוניו.</b> גם הוא איננו ישראל כי הוא בא לכבוד השם הנקרא על ישראל ואם העבד יסגירנו ישראל אל אדוניו הנה זה חלול השם על כן לא תוננו: ונסמכה פרשת קדשה בעבור העבד ומעתיקי הדת אמרו כי הקדש הוא הנשכב והעד מבנ״‎י. ואמר אליהוא וחיתם בקדשים כי נפשם כנגד חיתם והנה קדשים כנגד' נועד וכתוב וגם קדש היה בארץ בתי הקדשים ושם כתוב אשר הנשים אורגות שם ואני לא אבין טעם קדשה וכאשר נחפשה היטב טעם המלה אז היא ידועה שהיא מזומנת לכל עובר ושב והעד איה הקדשה א״‎כ יהיה קדש כמעשה המצרים והמבין יבין ובעבור קדשה נסמכה פרשת אתנן זונה: <b>אתנן.</b> כמו מתן והאל״‎ף נוסף והנו״‎ן כפול כפ״‎א נאפופיה וכרי״‎ש סגריר והטעם מה שלקחה הזונה שנתנו הזונים אחריה כי הוא אסור: <b>ומחיר כלב.</b> כי הוא דרך בזיון על כן אמר כי תועבת ה': <b>לא תשיך לאחיך.</b> בעבור שהזכיר העבד הנכרי אע״‎פ שכתוב בו לא תוננו יש לך רשות שתשיכנו: <b>לא תשיך לאחיך.</b> יש הפרש בין תשך לתשיך והטעם שלא תקבל מאחיך שיתן לך רבית גם הוא עובר על מצות רבית והנה המלה יוצאה לשנים פעולים ורבים אמרו כי תשיך כמו תשך אין הפרש ביניהם וכמו כן פעולים רבים במקרא: <b>כי תדור נדר.</b> בעבו' שהזכיר באתנן זונה לכל נדר: <b>כי ד</b><b>רוש ידרשנו.</b> משל כבני אדם שיבקש מה שנדרת: <b>והיה בך חטא.</b> עונש: <b>מוצא שפתיך.</b> בכל דבר שיש בו זכר לשם: <b>נדבה.</b> כי כל נדר נדבה ואין כל נדבה נדר וזה הדבר ברור: <b>אשר דברת בפיך.</b> אחר שיצא הדבור לא תוכל להשיבו: <b>כי תבא בכרם רעך.</b> לבצור מותר שתאכל ונסמכה זאת הפרשה כי משלך אתה חייב לתת בנדר ושל אחרים לא תקח לך: <b>כליך.</b> כמו עדיך: <b>בקמת רעך.</b> לקצור: <b>וקטפת.</b> כמו הקוטפים מלוח: <b>מלילות.</b> ידיעות מהמקום: <b>חרמש.</b> מלה מרובעת ובעבור תניף אמרו המכחישים כי כן לעוברי דרכים: <b>כי יקח איש אשה.</b> גם הוא חשובה כשרה. [ס״‎א כשדה]: <b>חן בעיניו.</b> שהיא הפך תולדתו: <b>ומצא בה.</b> ולא יוכל לגלות כי אין לו עדים והטעם או מצא בה כמו ומכה אביו ואמו: <b>ויצאה.</b> שלא תשוב שם. ונודע הדבר שיצאה מהיותה בביתו: <b>והיתה.</b> בעול' לאיש: <b>אחר.</b> גם אחרון שמות התאר: <b>כריתות.</b> משנכרת' בעילת' לעולם: <b>הטמאה.</b> כנגד בעל ראשון והנה טעמו טמא' היא לו בעבו' שידע' איש אחר ודגשות הטי״‎ת בחסרון תי״‎ו התפעל וכן הכבד את הנגע: <b>ולא תחטיא.</b> צווי לישראל: <b>אשה חדשה.</b> י״‎א בתולה ולדעת רבים חדשה כנגדו כי יוכל להשיב אשה גרושה אם לא נטמאה ועל כן חדשה: <b>נקי יהיה לביתו.</b> שלא יהיה עליו עול מלכות: <b>נקי</b> כמו אי נקי: למ״‎ד <b>לכל דבר.</b> נוסף כמו והשלישי לאבשלום: <b>לא יחבול רחים ורכב.</b> אמרו המכחישים כי נדבקה זאת הפרשה עם ושמח את אשתו כי רמז למשכב כי אסור שימנע מן המשכב וזה הבל וריק והביאו ראיה תטחן לאחר אשתי וכבר פירשתיו והאמת שהוא כמשמעו שאסור לאדם שיחבול רחים ותחסר מלת חובל כמו ויאמר ליוסף אשר ילדה אותה ללוי ורבים כן כי טעמם ויאמר לו האומר ילדה לו היולדת: <b>רחים.</b> שם שנים ולא יתכן להיותם נפרדים: <b>ורכב.</b> היא ההוה במים וי״‎א העץ שהוא על הרחים וי״‎א כי רחים התחתונ' ורכב העליונה: <b>כי נפש הוא חובל.</b> כי בו מחית נפשות והסומכים על הסמך הפרשיות איננה טענה כי כל מצו' עומדת בפני עצמה והסמיכות כדרך דרש וזאת הפרש' דבקה כי הזכיר שלא יגזול ענבים לתת אל כליו וחרמש בקמה ולקחת אשה והיתה לו גם לאחר ויצא מרשותו והלוקח אשה שישמח בה לא יהיה עשוק שיצא בצבא וחביל' הרחים עושק וגם גונב נפש וכן נגע הצרעת שלא ישמרו משפטיה תזיק הקרובים וכן לא תעשוק העני בעבוטו והשכיר והבנים הקטנים שלא ימותו בעון אביהם והטיית משפט גר יתום וחבול בגד אלמנה ושכחה בשדה כי היא לעני וכן לא תעולל וכן פן יוסיף ונקלה וחסימת השור עשק כי יגע ולא יאכל והממאן ליבם כדמות עשק והמחזקת במבושים עושקת אבן ואבן איפה ואיפה עשק ממש גם עמלק עשק לישראל: <b>מאחיו.</b> והוסיף מבני ישראל כי אדום נקרא אח: <b>והתעמר.</b> כחברו: <b>הכהנים הלוים.</b> שהם מבני לוי: <b>למרים.</b> הנה ראיה על דרש אל תקרי מצורע אלא מוציא שם רע: <b>תשה.</b> מגזרת נשה: ה״‎א <b>מאומה.</b> נוסף כה״‎א לילה: <b>לעבוט.</b> לקחת משכונו: <b>תהיה צדקה.</b> פירוש שתשקול חבירך במאזני צדק עמך שישכב בעבוטו ועל דעת המעתיקים כי יש הפרש במקומות בין צדק לצדקה: וטעם <b>העבוט</b> כבר פירשתיו בפרש' ואלה המשפטים ושם פירשתיו בשמלתו: <b>ביומו תתן שכרו</b> שלא תבוא עליו השמש מצות לא תעשה לחזוק: <b>ואליו.</b> אל שכרו: <b>הוא נושא את נפשו.</b> להתפרנס ממנו על כן השכיר את עצמו: ותועי רוח שאלו איך אמר הכתוב <b>לא יומתו אבות</b> ובמקום אחר אומר פוקד עון אבות ושאלתם תהו כי לא יומתו אבות על בנים מצוה על ישראל ופוקד עון אבות על בנים הוא הפוקד וכבר פירשתיו במקומו: <b>וזכרת כי עבד היית.</b> בעבור כן זכר הגר שלא תטה משפטו ויש מאלה המשפטים שכבר הזכירם לאבות גם יזכירם שנית לבנים: <b>למען יברכך.</b> כי נתת משלך במחשבה והשם יתן לך משלו באמת: <b>כי תחבוט.</b> כמו חובט חטים והוא פעל יחבט קצח בנין נפעל וכן כל אותיות אחעה״‎ר כאשר יבנה מהם בנין נפעל ואלה הם לא יאצר ולא יחסן. ולא יהרג. יעבד בו. יראה כל זכורך כי כן המשפט: <b>לא תפאר.</b> לא תחפש הפארות והם הסעיפים וכן ותעש בדים ותשלח פארות. גם הוא כתוב באל״‎ף. ואם נקרא בוי״‎ו וכן נאדות היין: <b>וזכרת.</b> דבק עם לגר: <b>ושפטום.</b> השופטים כמו לא יחבול רחים: <b>בן הכות.</b> בחיר״‎ק כמו בן נון (ס״‎א בן) יקה והטעם כמו בן בליעל. וכן שבן לילה היה. והוא חייב. להכותו לפי דעתי שהכה חברו: <b>והפילו השופט.</b> בציווי וכן והכהו והעד לפניו: <b>כדי רשעתו במספר.</b> המכות. היה נראה לנו שיש עון שיוכה עליו עשר גם עשרים ופחות ויותר והעד כדי רשעתו רק לא יוסיף על ארבעים לולי דברי הקבלה והוא לבדו האמת וי״‎א כי טעם רשעתו במכות גדולות או קטנות וכלם במספר ארבעים: וטעם <b>ונקלה אחיך.</b> שהוא דבר ידוע וגזירה מהשם להיות ארבעים לסבול הסובל כדין שמים ולא בחפץ השופט: בי״‎ת <b>בדישו.</b> אמרו המכחישים שהוא קודם דישה ואין צורך: <b>כי ישבו אחים יחדו.</b> גם הם אמרו כי אינם אחים ממש כי אם קרובים והביאו ראיה מבועז ולא אמרו כלום כי אין שם זכר יבום כי אם גאול' ומה טעם להזכיר יחדו ואם היו במדינ' אחת או בחצר אחד או שהיו אוהבים זה את זה. ואמרו כי הנה הכתוב אמר ויבמה וזה אות כי איננה יבמה כי אם בשם כמו שבה יבמתך והנה נואלו ונסכלו כי הנה מפורש בבני יהודה ויבם אותה והוא יבמה גם יבמתך בעבור היותן לשני אחים וכל איש דעת ידע כי המצות שנתנו למשה שהם מצות לא תעשה לא היו אסורות קודם לכן ואילו היה אדם מונע עצמו מהן וקדם משה לא היה הדבר רע בעיני השם אף כי שכתב כי את כל התועבות האל עשו אנשי הארץ אשר לפניכם ולא מצאנו נביא שהזהירם והנה הכתוב אמר על אונן שלא נתן זרע לאחיו וירע בעיני ה' על כן אנחנו נסמוך על הקבל' שהם אחים ממש: <b>ובן אין לו.</b> כי אם יש לו בן אין צורך כי היא אסורה: ופירוש <b>יחדו.</b> כדברי המעתיקים: <b>לאיש זר.</b> פי' החוצה אם ירצה היבם: <b>הבכור אשר תלד.</b> יקרא בשם אחיו: <b>ולא ימחה שמו.</b> על הנחלה ידבר. וכבר פירשתי אשר תלד בפסוק לעם נכרי: <b>יבמי.</b> האמת כי היו״‎ד סימן הפעול: <b>ועמד ואמר.</b> עד שישמעוהו הזקנים: <b>וחלצה.</b> כמו חלצו שד והטעם תסיר: <b>בפניו.</b> מפורש בדברי הקבל' שהוא כמו לפניו ודרך הפשט לפני הנעל כמו והיא כתובה פנים ואחור: <b>כי ינצו.</b> הפך כי ישבו אחים יחדו ואלה האנשים זרים או אחים: <b>במבושיו.</b> ביציו מגזרת בושה והוא עזות מצח לגלות דבר הנסתר שהוא ערוה גם הוא מקום מסוכן: <b>וקצותה את כפה.</b> כמו עין תחת עין אם לא תפדה כפה תקוץ: <b>לא תחום עינך.</b> אם היתה ענייה: <b>בכיסך.</b> מקום למאזנים או יוציא מן הכיס בדרך רמאות והראשון הוא נכון והעד כיס אחד יהיה לכלנו משקל אחד. ומגזרת תכוסו על השה ואם הוא משורש אחר ורבים פירשו כמו חריט ואין צורך: <b>שלמה.</b> שלא יהיה מקום חסר: ו<b>איפת צדק</b> להיותה כמדת השוק: <b>למען יאריכו ימיך.</b> כי זה ידוע כי כל מלכות צדק תעמוד כי הצדק כבנין והעיוות כהריסו' ברגע יפול הקיר: <b>כל עושה אלה.</b> איפה ואיפה אבן ואבן והכלל כל עושה עול בפה ובמעשה בסתר או בגלוי: <b>אשר קרך.</b> מגזרת כל הקורות אותם: <b>ויזנב בך.</b> כרת זנבך והם הנחשלי' אחריך שלא היה בם כח ללכת ויתכן להיות מלת נחשלים כמו נחלשי' וכן כבש כשב: <b>ואתה עיף.</b> כי ברפידים בא והעם צמא למים כי כן כתוב: <b>ויגע.</b> מן הדרך: <b>ולא ירא.</b> שב אל עמלק והוא פעל עבר כמו כי כבד ממך כי זקן יצחק כאשר אהב: <b>בהניח ה' אלהיך.</b> הטעם כי זאת המצוה תלוי' אחר שירשו את הארץ ושקט' הארץ ממלחמה מכל סביבותיה כי כל זמן שיתעסקו עם מלחמות הקרובים אליהם אינם חייבים להלחם בעמלק: <b>תמחה את זכר עמלק.</b> זהו והמתה מאיש ועד אשה מעולל ועד יונק משור ועד שה שלא יאמר זה השור היה משלל עמלק ודברי התורה כלל ודברי שמואל הנביא פרט: <b>לא תשכח.</b> אחר זכור לחזוק וכן משפט מצות רבות בתורה: <b>והיה כי תבא.</b> בעבור שכתוב בהניח ה' אמר השם כי יש מצות הן קודם בהניח ה' רק כאשר תבא והם הבכורים והמעשר וכתיבת התורה על האבנים ובנות מזבח והברכה והקלל' על שני ההרים: <b>בטנא.</b> כדמות סל וחברו טנאך וזאת המצוה על הקרובים אל מקום המקדש: וטעם <b>בימים ההם.</b> שזה חיוב כל זמן ששם כהן גדול: <b>הגדתי.</b> הטעם כדי שישמעו הקטנים או הוא כדמות הודיה שהשם השלים שבועתו והעד הפרי: <b>וענית.</b> יתכן שישאלו הכהנים לאמר מה זה שהבאת על כן וענית או כדמות תחלה וכן ויען איוב הראשון: <b>אובד אבי.</b> מלת אובד מהפעלים שאינם יוצאים ואילו היה ארמי על לבן היה הכתוב אומר מאביד או מאבד ועוד מה טעם לאמר לבן בקש להאביד אבי וירד מצרימה ולבן לא סבב לרדת אל מצרים והקרוב שארמי הוא יעקב כאלו אמר הכ' כאשר היה אבי בארם היה אובד והטעם עני בלא ממון וכן תנו שכר לאובד והעד ישתה וישכח רישו והנה הוא ארמי אובד היה אבי והטעם כי לא ירשתי הארץ מאבי כי עני היה כאשר בא אל ארם גם גר היה במצרים והוא היה במתי מעט ואחר כן שב לגוי גדול ואתה ה' הוצאתנו מעבדות ותתן לנו ארץ טובה ואל יטעון טוען איך יקרא יעקב ארמי והנה כמוהו יתרא הישמעאלי והוא ישראלי כי כן כתוב: <b>במתי.</b> סמוך כי לא נמצא לשון יחיד. ומתים לשון רבים ורבי יונה דקדק אותה כולה באר היטב בערך מתה: <b>ענינו.</b> בחסרון עושר: <b>עמלנו.</b> בבנין: <b>לחצנו.</b> כטעם אצים לאמר כלו מעשיכם: וטעם <b>אתה והלוי והגר.</b> שאתה חייב לשמחם בפרי אדמתך: <b>לעשר.</b> מהבנין הכבד הנוסף ואין ריע לו: <b>שנת המעשר.</b> זהו מעשר עני: <b>ללוי לגר ליתום ולאלמנה.</b> לאשר תרצה מהם: <b>בערתי הקדש.</b> שהוא המעשר. וגם שלא הפקדתיו רק נתתיו לאשר אני חייב לתת לו: <b>לא עברתי.</b> בזדון: <b>ולא שכחתי.</b> שלא הוצאתי המעשר או פירושו על שני המעשרים: <b>לא אכלתי באוני.</b> כמו בן אוני ולחם אונים והטעם רמזתי על לשון הקודש וטעם אוני כמו אבלי כי אם הייתי אבל לא אכלתי (קודם) [ס״‎א קודש] המעשר: <b>ולא בערתי ממנו.</b> הטעם השחתי מהקדש: <b>בטמא.</b> בדבר טמא: <b>למת.</b> לצרכי מת וי״‎א לעבודת כוכבים והטעם באלה הדברים כי אסור הוא שיוציא מהדגן לשום דבר עד תת המעשר שהוא קדש כי אם יתן מהמותר הוא דרך בזיון. ואף כי אם נתן בטמא וכאשר נשמרתי אני ושמרתי הדגן בעבור להוציא הקדש כן שמור אלהינו ארצנו וזה טעם ואת האדמה: וטעם <b>ארץ זבת חלב ודבש.</b> להיותה כן תמיד: <b>היום הזה.</b> אלה דברי משה: <b>ושמרת.</b> בלבך: <b>ועשית אותם.</b> בארץ: <b>האמרת.</b> מלשון גדולה וקרוב מגזרת בראש אמיר ויאמר רבי יהודה הלוי הספרדי נ״‎ע כי המלה מגזרת ויאמר והטעם כי עשית הישר עד שיאמר שהוא יהי' אלהיך גם הוא עוש' לך עד שאמרת שתהי' לו לעם סגולה ויפה פירש והנה תהיה מלת האמרת פעל יוצא לשנים פעולים: <b>ולתתך עליון.</b> זה הוא שכר האמיר': <b>ויצו משה.</b> בצווי השם: <b>וזקני ישראל.</b> אמר כן להקל וכן רבים וכבר הזכרתים: <b>שמור את כל המצוה.</b> ומה היא והקמות לך אבנים גדולו' להכיל התורה ויאמר הגאון ז״‎ל כי כתוב עליהם מספר המצות כמו הכתובות בהלכות גדולות בענין אזהרות ויפה אמר: וטעם <b>בשיד.</b> שיעמדו: <b>למען.</b> כי השם יעזרך אם החלות לשמור מצותיו וזאת המצוה הראשונה לביאתם לבנות להם מזבח חדש להודות לשם שהחלו להיותם בארץ: <b>באר היטב.</b> הכתיבה: <b>וידבר משה והכהנים הלוי.</b> כאשר כתוב וזקני ישראל והעיקר משה: <b>הסכת.</b> פירושו לפי מקומו כי אין ריע לו: <b>היום הזה נהיית לעם.</b> שיכרות עמך ברית: <b>ושמעת.</b> היום בקולו: <b>ועשית את מצותיו.</b> לעתיד: וטעם <b>הכהנים הלוים.</b> כי הם האומרים ארור האיש. על הברכה בני הגבירות ועל הקללה בני השפחות ואם יחסרו שנים ובני לאה רבים ונלקחו הגדול והקטן: <b>וענו.</b> כמו וענית ואמרת וחז״‎ל אמרו כי טעם לברך ברוך האיש אשר לא יעשה פסל ומסכה וכן הכל ועל דרך הפשט הברכה היא ברוך אתה בעיר והקללה הפך זה. והעד בספר יהושע: וטעם להזכיר אלה י״‎א עבירות בעבור שיוכל לעשותם בסתר והעד ושם בסתר כי אם יעשה בגלוי יומת וכן מכה רעהו בסתר והחל מהעיקר שהוא בינו ובין בוראו ואחר כן בינו ובין אבותיו כי מי ידע אם יקלה אותם: <b>מקלה.</b> לשון קלון פועל יוצא: <b>מסיג גבול רעהו.</b> כי הוא דבר נסתר ו<b>משגה עור</b> ג״‎כ לא יוכל לפרסם מי שהשגהו: <b>מטה משפט גר יתום.</b> כי אין להם עוזר והנה גם הוא בסתר והזכיר הגר גם היתום והאלמנה כי אם יטה הדיין משפט אחרים יערערו עליו ויפרסמוהו והגר והיתום והאלמנה אין להם כח. ושוכב עם אשת אב ואחות וחותנת אינו נחשד להתייחד עמה על כן הוא דבר נסתר ואין כן שאר העבירות: <b>עם כל בהמה.</b> זכר או נקבה כי אין לה פה שתצעק ותערער כמו הזכור על כן לא הזכירו: <b>לוקח שוחד.</b> לפי דעת רבים שהוא הדיין ולפי דעתי שהוא עד שקר: <b>אשר לא יקים.</b> י״‎א על כל התורה וי״‎א על אלה הנזכרים ולא אמרו כלום בעבור שכתוב לעשות אותם והנכון בעיני כי קלל על מצות לא תעשה הנזכרים וקלל מי שלא ישמור גם בסתר מצות עשה על כן אמר לעשות אותם: <b>עליון על כל גויי הארץ.</b> זאת הברכה כלל שלא תהיה אומה בעולם כמוכם: וטעם <b>ובאו.</b> שיבואו מעצמם: <b>והשיגוך.</b> ואם לא תבקשם והטעם שלא תיגע: <b>בעיר.</b> ברכה שהיא תוספו' כל מיני סחורה: <b>בשדה.</b> בזריעה ובנטיע': <b>פרי בטנך.</b> בבנים והבטן כנוי: <b>שגר ועשתרות.</b> פירשתים: <b>טנאך.</b> מקום הלחם והוא מוקדם ומאוחר עם משארותיך. או מקום שיושם שם הקמח: <b>בצאתך.</b> לחוג ולסחור ולשלול או בכל ביאה ויציא' בכל יום ויום והטעם בכל אשר תעשה תצליח וההפך כתוב: ואחר שאמר שתהיה עליון על כל הגוים אמר כי אם יקשרו אויביך על כן אמר הקמים עליך: <b>ובשבעה.</b> לשון רבים בעבור שוב ימי השבוע כי הוא תלוי בעליונים: <b>באסמיך.</b> באוצרותיך מטעם המקום: <b>לעם קדוש.</b> והקדוש' לשמור המצות: וטעם <b>יקימך.</b> יעמידך: <b>תשמור.</b> בלב: <b>והלכת.</b> במעשה: וטעם <b>והותירך.</b> אם תהיה רעה בארץ ורעב מארה אתה תשאר לטובה: <b>אוצרו.</b> שהוא בכחו לצאת וכן אוצרות שלג על כן אחר הותירך אמר דבר הגשם כי העוצר סבת הרעב: <b>והלוית גוים רבים.</b> כי ירעבו ולא יבא זמן שתלוה אתה והכלל שתהיה לעולם לראש: <b>כי תשמע.</b> בלב לשמור ולעשו' והכלל שלא תסו' מאחרי השם לעבוד עבודת כוכבים כי הוא עיקר כל העבירות לכפור בעיקר והפך זה יחוד השם לשמור ולעשות כי עיקר השמיר' המעש': <b>המארה.</b> המגרע': <b>המהומה.</b> שלא יוכלל להשלים המעש': <b>המגערת.</b> שלא ישמח במעשיו רק ידאג בו אחר יגיעתו: <b>בשחפת.</b> י״‎א שהם מיני חלאים: <b>בקדחת.</b> בכל יום. מגזרת כי אש קדח' באפי. ומהומה ומגערת ושחפת וקדחת ודלקת שם התואר: וטעם <b>ובדלקת.</b> שלישית או רביעית: <b>ובחרחור.</b> מגזרת וחרה נחושת': <b>ובחרב.</b> מגזרת חורב: <b>ובשדפון.</b> נפיחות וכן שדופות קדים וי״‎א הפוך והטעם דקוק: <b>ובירקון.</b> כמשמעו בלשון קדר וי״‎א כי אלה חליים בזרע ובשדפון כמו שדופות קדים והעד הכיתי אתכם בשדפון ובירקון. על כן אחריו והיו שמיך וכן בפרשת אם בחקותי: <b>נחשת.</b> כנחשת וכן ברזל: <b>אבק ועפר.</b> ברוב החורב וכח הרוחות: <b>עד השמדך.</b> מלה זרה כמו ביום הבראך: <b>לזעוה.</b> הפוך כמו כבש כשב: <b>ואין מחריד.</b> לעוף ולבהמה: והנשארים יוכו בשחין מצרים: <b>ובטחורים.</b> הם היוצאים במקום הנסתר על כן כתוב ובעפולים והוא מגזרת ויבא אל העופל: <b>ובגרב.</b> כן בלשון ישמעאל: <b>ובחרס.</b> י״‎א שיצטרך אל חרס כאיוב ואם הוא בסמ״‎ך וי״‎א במכת השמש. והנכון שהוא שם חולי כנזכרי' ואין לו חבר: והשגעון והעורון והתמהון שלשתן בלב: <b>והיית ממשש.</b> פירוש בעורון: <b>תצליח.</b> פעל יוצא: <b>עשוק וגזול.</b> מאויב ואין מושיע והחל לפרש איך יהיה עשוק: <b>ישגלנה.</b> כנוי לשכיבה וכן שגל המוכנת למטה: <b>תחללנו.</b> מגזרת חליל': <b>וכלות.</b> כמו נכספה וגם כלת' וכן ותכל דוד ואינו חסר נפש כאשר פירש חסר הדעת כי ותכל פועל יוצא ולא נזכר הפועל כמו אשר ילדה אותה: <b>ורצוץ.</b> בחזקה: ופי' <b>בשגעון.</b> שיראה גופו מלא שחין: <b>על הברכים ועל השוקים.</b> כי בהיות השחין שם קשה לסור: <b>אשר לא תוכל להרפא.</b> בעבור היותם מחוץ לגוף: <b>ועבדת שם.</b> ולא יועיל לך רק תהיה לשמה כל רואיך ישומו: <b>למשל.</b> באוזן: <b>ולשנינה.</b> בפה מגזר' ושננתם: <b>ינהגך ה'.</b> בעונך וקודם זה יבא עליך שנת רעב ואתה עודך בארצך: <b>יחסלנו.</b> יכריתנו והוא מן חסיל מין ממיני הארבה: <b>תטע.</b> תיגע בנטיע' ובעבוד': <b>ולא תשת'.</b> בשעת הבציר: <b>ולא תאגר.</b> תקבץ והוא פעל כמו אגרה בקציר: <b>לא תסוך.</b> כמשפט וסוך לא סכתי. וזה הפך ושמן על ראשך: <b>כי ישל.</b> מבנין נפעל: <b>יירש.</b> מהכבד הדגוש והטעם כמו להוריש גוים: <b>צלצל.</b> מלה מרובע' אין לו ריע ופירושו כפי מקומו: <b>מעלה מעלה.</b> פעמים שאין למעלה ממנו או תמיד וכן מטה מטה הטעם מאד מאד: <b>הוא יהיה לראש.</b> כטעם ועבד לוה לאיש מלוה: <b>לאות.</b> מהשם שתזכור כי מרדת בו ולא בך לבדך כי גם בזרעך כטעם אבותינו חטאו ואינם וכבר פירשתיו: <b>מרב כל.</b> אשר תתאוה או כל צורך: <b>ידאה.</b> יעוף וכן וידא על כנפי רוח: <b>ואכלת פרי בטנך.</b> במצור: <b>יציק לך.</b> כל אחד מאויבך או הוא כן בעבור היותו בסוף: <b>אשר</b> יותיר. האויב או יותירם בהחבא וכל זה בעבור המצור: <b>בכל שעריך.</b> בכל מקום: <b>ובשליתה.</b> הוא מקום הולד בשבתו בבטן אמו: <b>מבין רגליה.</b> כנוי כמו ולא עשה את רגליו: <b>מכתך.</b> לשון יחיד עם רבים מורכבת וכן ועדותי זו אלמדם: טעם <b>והפלא.</b> להיות דבר מופלא שלא נראה ולא נשמע כמוהו: <b>ונאמנים.</b> שלא יסורו: <b>יעלם ה'.</b> מגזרת העלה ואם הוא חטוף וי״‎א כמו יביאם לשון ארמי: וטעם <b>כאשר שש.</b> שלא תחשוב כי יזיק לשם או יתאבל כטעם אם צדקת מה תתן לו: <b>ונסחתם.</b> מבנין נפעל והוא חסר נו״‎ן. מגזרת יסח ה': <b>תלואים.</b> באל״‎ף תחת ה״‎ח השורש: <b>והתמכרתם.</b> אינו כמו ונמכרתם רק פירושו אתם תבקשו למכור עצמכם אנשים ונשים ואין קונה והנה זאת הברית במצות השם בערבות מואב: ו<b>יקרא משה אל כל ישראל.</b> לכרות הברית על כן אחריה אתם נצבים היום: וטעם <b>אתם ראיתם.</b> ואחר כך ואולך אתכם ואחר כן ויצא עוג כי יש מהם שראו האותות שעשה השם במצרים והם והבאים אחריהם ראו מופת המן שלא אכלו לחם זולתו ואלה הבנים ראו כי השם עזרם והכו שני המלכים: וטעם <b>לב לדעת.</b> בעבור שנסו השם עשר פעמים ולא הזכירו האותות שראו: וטעם <b>נתן.</b> כי מאתו העלילה הראשונה ועוד כי ראו שלא הוצרכו ללחם ויין: וטעם <b>לא בלו.</b> פירשתיו. ומכת סיחון ועוג שהיה קרוב על כן אתם חייבים לשמור הברית: <b>למען תשכילו.</b> כמו תצליחו והוא פעל יוצא לב' פעולים והעד תעשון כמו ויהי דוד לכל דרכיו משכיל: <b>אתם נצבים לפני ה' אלהיכם.</b> סביבו' הארון: <b>ראשיכם.</b> כמו האלה' שרה אמו והנבוא' עודד הנביא וכן הוא ראשיכ' שהם ראשי שבטיכ' כמו ונירם. והטעם כי הנשיאי' סמוכים ואחריה' הזקני' ואחריה' השוטרים ואחריה' כל איש ישראל הזכרי' ואחריה' הטף בזכרי' ואחריה' הנשים ואחריה' הגרים: <b>לעברך.</b> שם הפועל. כטעם ויעברו בין בתריו. והנה מלת עבר בחסרון בי״‎ת להפך: <b>ולא אתכם לבדכם.</b> רק עמכם ועם הבאים אחריכם שהם בניכם ובני בניכם: נו״‎ן <b>ישנו.</b> נוסף: <b>ואת אשר איננו.</b> עם אשר איננו רק יבא אחרינו ואינו כטעם האומרים כי רוחות הבאים היו שם: <b>כי אתם ידעתם.</b> יש מכם שרא' תועבת מצרים והטעם אלהיהם וכלכם ראיתם תועבו' הגוים: <b>אשר עברתם</b> אליהם באדום ועמון ומואב ומדין: וטעם <b>פרה ראש ולענה.</b> כי הראש מזיק השלמים והוא מהחליי' המדביקים: וטעם <b>את האלה הזאת.</b> ארור האיש אשר יעשה פסל ומסכה: <b>והתברך בלבבו.</b> אמר רבי יהודה הלוי ז״‎ל כי והתברך הוא כמשמעו כאשר ישמע הקלל' יתברך בלבבו והוא אומר שלום יהיה לי. כאומר בשמעו החרם חוץ ממני: <b>למען ספות.</b> אמר רבי יהודה הלוי נ״‎ע ל' כריתה כמו האף תספ'. כלומר שיחשוב המתברך לבטל דברי הצדיק שהוא כנוי במלת רוה עם דבר הצמא' והנה כנה הצדיק ברוה. כמו כעץ שתול על מים. והרשע בצמאה כמו כערער בערבה. ויחשוב כי גם ברכתו בלבו תפסיק הקללה ויפה פיר' לולא שמלת רוה תואר השם והיה ראוי להיות רווי את הצמא. ויאמר רבי יונה המדקדק כי טעמו בעבור שיראה שיכלה התם עם הרשע על כן יחשוב בלבו רע ואין זה נכון בעבור שלום יהיה לי. ולפי דעתי שמלת ספות לשון תוספת כמו ספות חטאת. והטעם שלום יהיה לי אע״‎פ שאלך בשרירות לבי כי בצדקת הצדיקים אחיה. כי הם רבים ואני יחיד חוטא. על כן כתוב אחריו לא יאבה ה' סלוח לו כי אז והטעם מיד יכרת גם זה הפסוק לעד על פירושי במלת ונסלח לו. והנה ספות כי הרוה תוסיף על הצמאה ומשל הצדיק ברוה כטעם כעץ שתול על פלגי מים והרשע בצמאה כטעם כערער בערבה והעד שכתוב בתחלה שרש פורה ראש ולענה והוא במקום צמא: <b>יעשן אף.</b> ישרפנו אש האף עד שיראה העשן והנה אם הוא יחיד ימות מיד ואם היא משפחה ורבצה בו כל האלה והטעם שתרבץ האלה במשפחה עד שימח' שמה ואם הוא שבט והבדילו ה' לרעה וכמוהו והיה לה' והעלתיהו עולה כאשר פירשתיו: <b>ואמר הדור האחרון.</b> שהם בניכם גם הנכרים הרואים את מכת הארץ: <b>גפרית.</b> תפלה לשם שתהי' כל ארצה שרופה בגפרית ומלח כמהפכת המקומות הנזכרים ויש מפרשים אומרים כי ואמרו כל הגוים שנוי בעבור שארכו הדברים כמשפט הלשון ואמרו הקדמונים: וטעם <b>אלהי אבותם</b> שעזבו שידעו הם ואבותם ועבדו אשר לא ידעו: <b>ולא חלק להם.</b> פירשתיו: <b>ויתשם.</b> בחסרון נו״‎ן לנתוש רק הוא מובלע כמשפט: וטעם <b>כיום הזה.</b> דברי המשיבים: <b>הנסתרות.</b> הטעם מי שיעבוד עבודת כוכבים בסתר: <b>לה' אלהינו</b> והטעם כי משפטו ביד השם והוא יפרע ממנו ואם היתה בגלוי חיוב לנו ולבנינו לעשות ככתוב בתורה. וי״‎א כי הנסתרות והנגלות הם לה' ואין לנו כי אם לעשות דברי התורה וזה הפי' בלא ראש ורגל ומה טעם יש להזכיר כן במקום הזה ובעבור שאמר וישליכם אל ארץ אחרת אמר כי אם תשוב אל ה' אע״‎פ שאתה חוצה לארץ השם ישיב שבותך ועל דעת רבי יהודה המדקדק הראשון כי הוא יניח. והטעם ימצא מנוח' לנשבים ויתן להם רחמים ואחר כן ישוב ויקבץ: <b>בקצה השמים.</b> כנגד ארץ ישראל: <b>ומל ה' אלהיך.</b> כי לו נתכנו העלילות הראשונות. ואחר שאמר תשוב לשמוע בקולו הוא יעזרך וימול לבבך ולבב זרעך לא כמילת הבשר שאתה חייב למול אותו: וטעם <b>והותירך.</b> בעבור שיתן הקללות על השונאים: <b>כאשר שש על אבותיך.</b> שנחלו הארץ כי עם הגולים ממנה ידבר: <b>הכתובה בספר התורה הזה.</b> כי עיקר כל המצות שם ואם הם צריכים פירוש קבלה ולא תהיה שמורה עד שיהיה הלב שלם על כן בכל לבבך כי מצות השמירה עם הלב: <b>נפלאת.</b> נסתרת או דבר פלא שתלאה לעשותו: <b>לא בשמים היא.</b> פירוש נפלאת: <b>מעבר לים.</b> פירוש רחוקה ויתכן שהוא הים הגדול שלא יוכל אדם להכנס ברחבו מפני חשכת המים: <b>בפיך ובלבבך.</b> שכל המצות עיקרם הלב ויש מהם זכר בפה לחזוק הלב ויש מעשה כדי שיזכור בפה: <b>החיים.</b> אורך ימים: <b>הטוב.</b> בעושר ובריאות הגוף והכבוד: <b>והמות והרע.</b> הפך: <b>לאהבה.</b> העיקר: <b>ללכת בדרכיו.</b> שלא תשנה מדרכי מעשיו ומצותיו שצוך ואם לא תדע למה נתנו החוקים והמשפטים: והנה <b>וחיית</b> פירוש החיים: <b>ורבית.</b> פירוש הטוב כי הוא רבוי הגוף בבנים ובעושר: <b>ואם יפנה לבבך.</b> כי הלב הוא העיקר: <b>ונדחת.</b> פירשתיו: <b>כי אבוד תאבדון.</b> פירוש המות והרע כי יאבדו הם ובניהם והונם: <b>לא תאריכון ימים.</b> הפך וברכך ה' אלהיך בארץ: <b>את השמים ואת הארץ.</b> בעבור היות' עומדים וכן על האבן תהיה בנו לעדה וכן שמעו הרים את ריב ה': <b>החיים והמות.</b> הם הברכה והקללה והנה יש לך לבחור בחיים: <b>למען תחיה.</b> בגוף או בזכר. ופירש כי החיים הם לאהבה: <b>כי הוא חייך.</b> על דעת המפרשים שהוא שב אל קול השם ולפי דעתי שהוא השם כאשר אמר המשורר ה' ישעי ואלהי חסדי ומגיני וחרבי: <b>וילך.</b> הלך אל כל שבט ושבט להודיע שהוא מת שלא יפחדו וחזק לבם בדברי יהושע על כן כתוב אחריו ואתה תנחילנה אותם ולפי דעתי כי אז ברך השבטים ואם ברכותיהם מאוחרות במכתב: <b>לצאת ולבוא.</b> במלחמה והטעם כי אילו לא הייתי מת עתה אין בי יכולת להלחם ואין לכם צורך למי שיעזור אתכם כי השם ישמיד הגוים גם יהושע והעד מה שראיתם בעיניכם במלחמת סיחון ועוג: <b>ועשיתם להם.</b> לשבור מצבותם: <b>חזקו ואמצו.</b> אחר שתדעו שה' הולך עמכם בכל מקום שתלכו להלחם: <b>חזק ואמץ.</b> גם כן אמר משה ליהושע שהוא הפקיד עליהם : <b>כי אתה תבוא את העם הזה.</b> ענין את כמו עם: <b>ויתנה אל הכהנים בני לוי.</b> שהם מורי התורה: <b>ואל כל זקני ישראל.</b> הסנהדרין או טעמו כמו ויצו משה וזקני ישראל: <b>מקץ שבע שנים.</b> תחלת השנה: <b>למען ילמדו.</b> כל השנה ג״‎כ השבת: <b>וגרך.</b> אולי יתיהד: וכאשר ישמעו ישאלו וילמדו מי שאינו חכם והבנים שהם קטנים: <b>קרבו ימיך למות.</b> כי לכל א' יש לו עתים קצובות וכבר פירשתי זה: <b>וילך משה.</b> ממחנה ישראל כי שם היה ובא אל מחנה השכינה: <b>וירא ה' באוהל.</b> הידוע הטעם כי עמוד הענן היה על הפתח והשם היה נראה באהל וזהו הכבוד ודבור ואצונו זהו ויצו את יהושע בן נון במצו' השם יתברך על כן אמר אשר נשבעתי להם ואח״‎כ פרשת הנך שוכב עם אבותיך ואין מוקדם ומאוחר בתורה וכן פ' ויהי ככלות משה לכתוב דבקה עם ויכתוב משה את התורה הזאת: <b>וקם העם הזה.</b> לא יתכן היותו דבק עם אשר לפניו כי מה טעם העם הזה וזנה: וטעם <b>וזנה.</b> לצאת במחשבתו מתחת רשותו: <b>אחרי אלהי נכר הארץ.</b> ידענו כי השם אחד והשנוי יבוא מהמקבלים והשם לא ישנה מעשיו כי כולם בחכמה. ומעבודת השם לשמור כח הקבול כפי המקום על כן כתוב את משפט אלהי הארץ על כן אמר יעקב הסירו את אלהי הנכר והפך המקום הדבק בעריות שהם שאר. והמשכיל יבין: וטעם <b>בקרבו.</b> שב אל נכר כאילו אמר וזנה אחרי אלהי עם נכר שהם אלהי הארץ. והקרוב כי בקרבו שב אל הארץ כי נמצא לשון זכר כמו ולא נשא אותם הארץ. נעתם הארץ: <b>ועזבתים.</b> כלם: <b>והיה.</b> כל אחד לאכול לאויב: וטעם <b>הסתר אסתיר.</b> שאם יקראו אלי לא אענם והמשל כאדם שלא ירא' ולא ידע מה יעש'. וכן מנהג לשון לדבר בכפל ובעלי הדקדוק יבינו זה: <b>כי פנה.</b> היא הרעה הגדול' כאשר פירשתי שאין למעלה ממנה: <b>כתבו לכם.</b> מצוה שיכתוב אותה משה גם כל מבין לכתוב: <b>ולמדה.</b> הטעמים הקשים שיבאר להם: <b>שימה בפיהם.</b> שידעו' בגרסא: ומלת ולמדה גם שימה זרה כי המשפט להיות ה״‎א ולמדה קמוץ ותחת הדל״‎ת פת״‎ח קטן: <b>לעד בבני ישראל.</b> דבק בטעם עם כי אביאנו. גם יתכן להיותו מובדל בעבור וענתה כטעם לא תענה ברעך כאילו השיר' עונה לאשר יאמרו למה מצאתנו כל זאת: <b>לפניו.</b> כמו נגדו והטעם שלא יזוז העד ממנו רק עמו יהיה תמיד: <b>כי ידעתי את יצרו.</b> כי אילו לא הייתי יודע את העתידות כבר ידעתי מה שעשו עד היום הזה: <b>ביום ההוא.</b> שלא איחר הדבר ויתכן שהיה יום מותו אחר מכתב דברי התורה כי השירה כתב משה עמה: <b>עד תומם.</b> דבק עם דברי: <b>ויצו משה את הלוים.</b> דרך קצרה כאילו אמר הלוים הנזכרים שהם הכהנים ולא כל הלוים כי אינם נוגעים בארון: וטעם <b>נושאי ארון ברית ה'.</b> בצווי וכן רבים: <b>והיה שם בך לעד.</b> עם כל ישראל ידבר והכהנים בכללם כאשר דבר לישראל. וטעמו הראובני והגדי לבדם כאשר פירשתי: <b>ואף כי אחרי מותי.</b> גם כי ידעתי אחרי מותי כי כן אמר לי השם וקם העם הזה אחר שתשכב עם אבותיך וזהו אחרי מותי: וטעם <b>וקראת.</b> כמו וחטאת עמך ושם מפורש: <b>האזינו.</b> כבר פירשתי בספרי כי מלת האזינו מגזרת אזן כאילו אמר הטו אזן: וכבר הודעתיך שהגאון אמר כי טעם <b>השמים.</b> המלאכים וטעם <b>הארץ.</b> אנשי הארץ. או עדות הגשם היורד מן השמים והארץ תתן יבולה והנכון בעיני כי העיקר בעבור היותם עומדים לעולם וכן שמעו הרים גם אבן יהושע ושם כתוב כי היא שמעה וכבר רמזתי לך על נשמת האדם שהיא אמצעות בין הגבוהי' לשפלי' והיא תדמה הכל על צורת היכלה. ואף כי להבין גם היושבת בהיכל. על כן תגביה השפלי' ותשפיל הגבוהים: <b>יערף.</b> מגזרת יערף מזבחותם כטעם ירד: <b>לקחי.</b> מה שיקח אחד ממנו כטעם למוד וכן כי לקח טוב: <b>כשעירם.</b> הנכון בעיני שהם דקים: <b>וכרביבים.</b> מגזרת רב ושניהם שמות התאר והעד כי עשב חזק מדשא. וי״‎א כי שעירים מגזרת שער ואחרים אמרו מגזרת סערת ה' ואם הוא בשי״‎ן וכן וישתער עליו כמו ויסתער עליו גם יתכן שאין לו אח במקרא והנה הטעם כפול כדרך כל הנבואות לחזוק ועיקר הטעם שהתפלל משה שיהיו דבריו כטל וכמטר שלא ישובו ריקם כי אם הרוו את הארץ כי כן כתוב והטע' שיכנסו דבריו בלבו' השומעי' כמעשה הגשם על הארץ להולידה ולהצמיחה: <b>הבו גודל.</b> שב אל השמים והארץ כמו שאמר השמים מספרים כבוד אל כאשר פירשתיו וכן יהללוהו שמים וארץ: והחל <b>הצור תמים פעלו.</b> להודיע כי כל מה שאירע לישראל בעבור מעשיהם הרעים היה: וטעם <b>הצור.</b> שהוא עומד תמיד כצור. ואל תתמה. כי כן יאמר הכתוב כארי' ישאג כי לא יוכל המדבר לדמות מעשי השם ית' כי אם אל מעשיו. כי הכל מעשיו. וכן צור לבבי כמו משען ותוקף ועמידה. וי״‎א מלשון צורה וכן וצורם לבלות שאול. ועיקר שאין לו עצם מקבל רק הוא צור קדמון והראשון נכון בעיני: <b>תמים פעלו.</b> כי כל מפעל פועל חסר בעבור הצטרכו לאשר הוא למעלה ממנו לבד מפעל השם הנכבד והכל (שנים) (בם' מ״‎ח גרס שונים) חוץ מיוצר הכל: <b>כי כל דרכיו משפט.</b> שלא ישתנו רק הם על משפט אחד וזו היא התהלה (התחלה) וכל הנבראים ישתנו מעשיהם כפי צרכיהם ומעשי השם (לכבודו) (בם' הנ״‎ל גרס לבדו) בגבורה כפי החכמה. ואין לטעון מעמידת השמש כי סודו ברור במלת וירח בעמק אילון כאשר פירשתי במקומו: <b>אל אמונה ואין עול.</b> הוא לבדו יש לו גבורת אמת כי כל גבורה בגבורים הוא מקרה מיד אחר. והטעם אחר שהוא אל אמונה לא יתכן שיעשה עול ויתכן להיות ואין עול בדרכיו. או מלת אל מושכת עצמה ואחרת עמה: <b>צדיק וישר הוא.</b> בעבור שאמר שחת לו אמר כי צדקתו שחתו עם נפתל והנה הוא לבדו ישר ויושר הישר לתקן המעות על כן טעם לו בעבור שהיו לו בתחלה: <b>לא בניו.</b> אלה שאמרו שאינם בניו וכן בנים לא אמון בם. והטעם שלא יודו שהוא בראם ואם יודו בפה לא יודו בלב והעד שלא יראו מהשם. ולמ״‎ד לו משרת עצמו ואחר עמו והוא למומם והטעם בעבור מומם שהוא דור עקש ופתלתל: <b>ופתלתל.</b> מתחזק ומתנצח בעקשותו וכן נפתולי אלהים. י״‎א כי טעם שחת לו כמו שחתו להם והטעם לנפש' ואל תתמה בעבור שהמלה לשון יחיד כי כן משפט הל' הלא תראה זכור ימות עולם בינו שנות דור ודור והנכון בעיני שהוא כן שחת לשם והטעם השחתת דרכי השם הנטועים והחקים שצוה כאילו אמר שחת לו דור עקש שהם לא בניו וזהו מומם והעד כי כן פירושו הבא אחריו והוא הלה' תגמלו זאת וכבר פירשתי טעם הה״‎א בספר מאזנים: <b>נבל.</b> במעשיו: <b>ולא חכם.</b> בלב והנה כלו חסר במחשבה ובמעשה: <b>אביך.</b> בעבור שאמר שאינם בניו: <b>קנך.</b> כטעם ה' קנני: <b>הוא עשך.</b> תקנך: <b>ויכוננך.</b> לקבל התיקון: <b>ימות.</b> עם ימי שתי לשונות וכן שנות עם שני: <b>עולם.</b>זמן שעבר: <b>שאל אביך.</b> בעבור שאמר זכור אם שכחת מה שספרו לך אבותיך שאל אותם: <b>ויגדך.</b> כמו ויגד לך. וכן כי ארץ הנגב נתתני. בני יצאוני: <b>זקניך.</b> הטעם כפל כי כן דרך צחות: <b>בהנחל עליון גוים.</b> אמרו המפרשים על דור הפלגה שנפצה כל הארץ כי אז גזר השם להיות ארץ שבעה גוים לישראל והוא שתספיק למספרם על כן למספר בני ישראל: <b>יצב.</b> י״‎א שהוא שם הפועל כמו הנה לא ידעתי דבר. וי״‎א שהוא פועל עתיד תחת פועל עבר כמו יעשו עגל בחורב. והנכון בעיני כי שאל אביך רמז למביני' וכן זקניך והטעם כמו אשר חלק ה' אלהיך כי לכל חלק למטה חלק למעלה: וטעם <b>למספר בני ישראל.</b> כאשר אחז״‎ל כי צורת יעקב אבינו חקוקה בכסא הכבוד והוא סוד גדול והעד כי חלק ה' עמו וזו היא המעלה הגדולה שלא עשה כן לכל גוי על כן אמר הלה' תגמלו זאת עם נבל ולא חכם שנפל ממעלתו באולתו וזה טעם אביך קנך כי קנהו לכבודו וילמדהו כאשר יפרש כמעשה האב עם הבן: <b>חבל.</b> כמו גורל כמו חבלים. כי בחבל ימודו הארץ: <b>ימצאהו בארץ מדבר.</b> פי' אביך קנך: וטעם <b>ימצאהו.</b> כי במדבר נכנם הכבוד עמם. ועוד כי היו במדבר כאיש תועה במדבר לא עבר בו איש כי כן כתוב ובמדבר תוהו: <b>ילל.</b> מקום יללת חיות כתנים ובנות יענה שישום השומע מקולם: <b>יסובבנהו.</b> על העננים: <b>יבוננהו.</b> התורה: <b>יצרנהו.</b> מן האויבים: <b>כאישון עינו.</b> כבר פירשתי אישון: וטעם <b>עינו.</b> כלשון בני אדם והטעם שישמרם מכל אויב ואורב: <b>כנשר יעיר קנו.</b> פועל יוצא והטעם שיוליכם ממקום אל מקום: ג<b>וזליו.</b> הם הקטנים וכן ותור וגוזל ומלת גוזל שם כלל עם שם כנוי האפרוחים כמו צפור: <b>ירחף.</b> בנסעם מגזרת מרחפת וכן הענן עליהם בנסעם: <b>יפרש כנפיו יקחהו.</b> יקח כל גוזל וגוזל עד שישאהו על אברתו כי אין בו כח לעוף וזה פירושו. רק פי' על כנפי נשרים דבק עם ואביא אתכם אלי והטעם שיצאו ביד רמה ובאו במהרה אל הר סיני כטעם מי אלה כעב תעופינה: <b>בדד ינחנו.</b> השם לבדו כטעם על פי ה' יחנו ויסעו ואין עם השם שותף ויתכן להיות בדר על ישראל כמו הן עם לבדד ישכון: <b>ואיז עמו אל נכר.</b> עם ישראל והעד על זה הפי' יקניאהו בזרים: <b>ירכיבהו על במתי ארץ.</b> ארץ כנען שהיא אמצעית כל הישוב וירכיבהו לשון צחות: <b>במותי.</b> בוי״‎ו לא ישתנה מגזרת על במותימו תדרוך ואין כמוהו ואת (רשעים) (במ״‎ח גרס עשיר) במותיו: <b>תנובות.</b> כמו פרי מגזרת חיל כי ינוב: <b>שדי.</b> תאר השם על משקל חכם והיו״‎ד תחת ה״‎א כוי״‎ו שלו הייתי והעד יעלוז שדי שהוא לשון יחיד: <b>וינקהו דבש מסלע.</b> דרך משל כמו יעטפו ההרים עסים והטעם רוב הדבש והשמן. כי מארץ כנען יובלו כי כן כתוב: <b>מחלמיש צור.</b> רפה הלמ״‎ד כי הוא דבק והנה הוא הפך מצור החלמיש וכן חרבו' צורים עם צור חרבו: <b>חמאת בקר.</b> רוב הבשר: <b>וחלב צאן.</b> לולי הקבלה היה זה הכתוב חוזק לדבר החלב שהזכרתי במקומו או טעם חלב כרים החלב השמן והטוב כמו כל חלב יצהר: <b>בני בשן.</b> שגדל בהר הבשן: <b>חלב כליות חטה.</b> דרך משל כי החלב על הכליות גם גרגיר החטה דומה לאחת הכליו': <b>ודם ענב.</b> היין והנה היא רבת דבש ושמן ובשר ולחם ויין וכל פרי וזהו תנובות שדי וי״‎א כי דבש דבש תמרים: <b>חמר.</b> כמו יין וכן כרם חמר: ותי״‎ו <b>תשתה</b> לנכח והטעם כמדבר לחבירו כל כך הוא רב שתשת' חמר בכל עת. וי״‎א כי ענב לשון נקבה ואיננו כלום כי היה ראוי להיות התי״‎ו פתח עד שיצא לאחרים וי״‎א על לשון קהלה כי ישראל לשון זכר ולשון נקב' וזה קרוב מעט: <b>וישמן ישורון.</b> ישראל ויתכן להיות מגזרת ישר והטעם שמן זה שהיה ישר וי״‎א שהוא מגזרת אשורנו והראשון הוא הישר בעיני והעד שהוא לשון יחיד: <b>ויבעט.</b> כמו למה תבעטו לפי טעם המקום: <b>שמנת.</b> ולא חשבו לאמר לנפשו: <b>עבית.</b> כמו קטני עבה: <b>כשית.</b> י״‎א שהוא כמו כסה פניו בחלבו כי ימצא מהבנין הקל ואחרים אמרו שהוא כמו תעיתי כשה אובד וזה (ס״‎א לא) ימצא באחד מהפעלים והנכון בעיני שאין למלה הזאת אח וטעמה כמו בעטת: <b>ויטוש.</b> מצות אלהיו: <b>וינבל.</b> במחשבה ובפה. והנכון שחלל השם שלא הושיעו הוא סבב על כן כתוב צור ישועתו גם זה הפסוק על פי' הצור תמים פעלו: <b>יקנאהו.</b> במחשבתם כמו לא יבצר מהם: <b>בזרים.</b> באלהים זרים: <b>בתועבות.</b> הם אלילים: <b>לשדים.</b> כמו לשעירים אשר הם זונים על כן פירש רבי יצחק בן שאול נ״‎ע לא שערום אבותיכם מגזרת לשעירים למ״‎ד לשדים מושכת עצמה ואחרת עמה. וכן הוא לשדים וללא אלוה. ולפי דעתי שאין צורך רק פירושו לשדים שאינם אלהים ונקראו שדים על טעם אמים משוד הדעת: <b>אלהים לא ידעום.</b> ואיך חשבו שהם אלהים ולא ידעו זה בראי' וזאת מלת ידעום ולא בהעתקה וזהו לא שערום אבותיכם: <b>חדשים מקרוב באו.</b> מימים מעטים אינם קדמונים אפי' אבותיכם ולא ידעום: <b>שערום.</b> פי' לא שערו מהם. מגזרת וישתער עליו כטעם תסמר שערת בשרי וקרוב הוא מגזרת סערה ואם הוא בסמ״‎ך וכמוהו בני יצאוני יצאו ממני חזקתני ותוכל חזקת ממני. והנה טעמו ולא פחדו מהם: <b>צור ילדך תשי.</b> דבר הנביא ותמה איך שכחת אשר ילדך ועבדת חדשים גם זה צור ילדך כמו הביטו אל צור חוצבתם כאילו ממנו היה כי הכל בגבורת השם כמו רוקע הארץ מאתי והתימ' מתועי לב בעבור אני היום ילדתיך ושכחו זה הכתוב: <b>תשי</b> כמו לא תנשה והנח הנעלם אחר התי״‎ו תחת הדגש שהוא אלף הבלוע והיו״‎ד תחת ה״‎א וכן אל תמחי ובאו שניהם מלעיל להפריש בין זכר לנקבה בפעלים שהאות האחרון ה״‎א נח והנכון בעיני כי היו״‎ד נוסף והוא על משפט אל תט מאמרי פי: <b>מחוללך.</b> כמו ילדך והנה אל שהוא גבור ותקיף כמו צור ויתכן היות גזרת מחוללך מחיל כמו הרה תקריב ללדת תחיל: גם כן כתוב וינאץ השקד. או הוא פועל עומד: <b>בניו ובנותיו.</b> אנשים ונשים כי גם (במ״‎ח הם) קטרו לע״ג: <b>ויאמר.</b> השם אל לבו או אל המלאכים: <b>אסתירה.</b> כדרך לשון בני אדם וכן אעלים עיני והטעם כאשר יבקשוני לא ימצאו עזר: <b>אראה מה אחריתם.</b> י״‎א כי אני אסתיר פני מהם בעבור שאני רואה מה יעשו באחרונ' והנכון שהוא כמשמעו עד שארא' מה יעשו בצר להם: <b>כי דור תהפוכת.</b> דבק עם אסתירה פני: <b>תהפוכת.</b> שנהפכו לעבוד אלהים זולתי והם היו בני כי אני ילידתים והנה אין אמונה בהם והוא שם או תאר כי אין בהם איש אמונים כי מצאנו כי פסו אמונים כנגד חסיד גם שומר אמונים: <b>קנאוני.</b> קל העי״‎ן להקל על הלשון: <b>בלא אל.</b> הטעם שאין לו כח להציל: <b>בהבליהם.</b> ולא בדבר אמת: <b>אקניאם.</b> מהבנין הכבד הנוסף והוא יצא לשני פעולים: <b>בלא עם.</b> שלא הם עמי והנה פי' איך יכניסם שיביא עליהם לבדם צרות משונות ויותר מהכל: <b>גוי נבל</b> שהכסיל והנבל איננו יודע ועל כן יהרוג ולא יחמול: <b>קדחה.</b> הקנאה או זאת שיעשו כי מצאנו זאת המלה יוצאת כמו כי אש קדחתם באפי ויתכן להיות קדחה כמו נקדחה כמו כל אלה חברו נחברו כל זה כנוי לחרון האף: <b>עד שאול תחתית.</b> כטעם גפרי' ומלח שרפה כל ארצה: <b>ותאכל ארץ.</b> ישראל: <b>ותלהט.</b> מגזרת להט החרב: <b>הרים.</b> הרי ישראל: <b>אספה.</b> י״‎א כמו אוסיף והנכון כמו אכלה מגזרת האף תספה ואם הוא מבנין אחר והטעם שלא תשאר רעה שלא תביאם. ודמה הדעות לחצים תבאנה פתאום ואין יכולת להשמר מהם: <b>מזי רעב.</b> כמו שרופי רעב מגזרת למזא לאתונא: <b>ולחומי רשף.</b> אכולי עוף כמו ובני רשף יגביהו עוף והנכון בעיני שהזכיר הארבעה השפטי' הרעים והם רעב וזהו מזי רעב. ולחומי רשף וקטב מרירי זה הדבר. ושן בהמות אשלח בם חיה. וחרב מחוץ תשכל חרב. והנה יהיה פירוש רשף כמו רשפיה רשפי אש. והטעם שיתחמם האויר: <b>וקטב</b> כמו הכרתה: <b>מרירי.</b> מרירות באויר כמו כמרירי יום וכן כתוב מקטב ישוד צהרים כמו הדבר. ולחומי רשף כמו אכולי וכן רבים: <b>עם חמת זוחלי עפר.</b> לנשוך והחמה כנוי לנשיכה: וטעם <b>עפר</b> כמו השרפי' ומלת זוחלי מיראה כי כל רואם ייראם כטעם האימים כי יש תואר השם וחבירו באליהוא בן ברכאל: <b>גם בחור.</b> דבק עם תשכל חרב: וטעם <b>גם.</b> כמשפט הלשון כאשר פירשתי. והנה חבר הכל בחורי' וגם בתולות זקנים עם נערים: <b>אפאיהם.</b> יש אומרים שהם שלש מלות והנכון שאין לו ריע וטעמו כמו אשחיתם בעבור שיש אחריו אשביתה מאנוש זכרם והנה כולם ימותו ואילו הי' כדעת המדקדקים שהטעם אפיצם בכל פאה לא ידבק הטעם. ויש אומרים אחריבם באפי והנה טעמו אכריתם כמו אשביתם ויבא הטעם כפול וזה נכון לולי אל״‎ף אפיהם שהיה ראוי להיות אנפיהם והטעם אאנף בם והראשון נכון: וטעם <b>אמרתי.</b> כלשון בני אדם אמרתי בלבי: <b>אגור.</b> אפחד מגזרת ויגר מואב והמתרגם אמר מגזרת אגרה בקציר והנכון שהוא מלשון תגרה והכתוב דבר כדרך בני אדם להבין השומעים: <b>ינכרו.</b> הפך יכירו כמו ויתנכר אליהם: <b>פעל כל זאת.</b> על השבטים: <b>כי גוי אובד עצות.</b> הנכון שזה הגוי הם צרי ישראל ומלת אבד שם התאר והיא סמוכה על כן נפתח הבי״‎ת וידוע כי מלת אבד מהפעלי' העומדי' רק פי' עצות שב אל אבד כמו נובלת עליה וכן ותאבדו דרך שהוא סמוך אל דרך והנה השכיל המתרגם שאמר מאבדי עצה: <b>לו חכמו.</b> אילו היו חכמי' שישכילו כי השם פעל כל זאת לישראל בעבור עונם אז יבינו לאחריתם כי כן יעשה השם בעבור עונם: <b>איכה ירדוף.</b> הטעם לו חכמו ישראל שישכילו איך ירדוף אחד מהצרים אלף מישראל אין זה כי אם בעבור שעזבם צורם ויש אומרים איך היו ישראל בתחלה רודף אחד מהם אלף ועתה נחלשו: <b>כי צורם מכרם.</b> כמו נתנם וכן ימכר ה' את סיסרא והטעם כאילו נתנם בשכר מעשיהם והנה היא מכירה ממש: <b>הסגירם.</b> כטע' יסגור על איש או כמו ולנו הסגירו: <b>כי לא כצורנו צורם.</b> דברי משה פירוש כי גוי אובד עצות והטעם כי צורנו מכרנו ואין להם צור כצורנו ולא הם טובים ממנו וכן הוא אומר ולא אויבינו פלילים וגו' כמו ולא למדתי חכמה וגו' וי״‎א שהוא כן ואויבינו יודו כן לכן איננו דבק עם מגפן סדום: <b>ומשדמות.</b> כפול וכן אשכלות מרורות: <b>חמת.</b> והנה היין כסם חמת התנינים בחמה: <b>וראש פתנים.</b> כמו על חור פתן ואם הוא באל״‎ף הוא כחבריו בוי״‎ו: <b>אכזר.</b> תקיף והאל״‎ף נוסף כאל״‎ף אצבע ואזרוע: <b>הלא הוא כמוס עמדי.</b> דברי השם י״‎א על הגזרות והקרוב אלי שהוא יינם שהוא ראש פתנים הוא שמור עד שישתוהו ומלת כמוס מטעם המקום ידועה כי אין לה משפחה: <b>חתום באוצרותי.</b> שלא תגע בו יד רק הוא שמור להם להנקם מהם: <b>לי נקם ושלם.</b> שם כמו הלא את הקטר והטעם לי הנקם ולי השלם לשלם להם כמעשיהם: <b>לעת תמוט רגלם.</b> והטעם שיפלו ולא יוכלו לעמוד: וטעם <b>לעת.</b> כמו וגם רשע ליום רעה והוא סוד גדול: <b>כי קרוב.</b> ואל יחשבו כי הנקמה תהיה בזרעם: <b>וחש עתידות למו.</b> וחש כל אחד מהם מהעתידות כמו בנות צעדה או חש יום עתידות והראשון נכון ומלת חש מהשניים: וטעם <b>עתידות.</b> הרעות העתידות לבא עליהם: <b>כי ידין ה' עמו.</b> יקח דין עמו מהם כמו שפטני אלהים וריבה ריבי: <b>יתנחם.</b> פירשתיו: <b>אזלת יד.</b> אזלת יד ישראל והטעם הכח והתי״‎ו תחת ה״‎א כי גם שתיהן סימני הנקבה וכן ושבת לנשיא: <b>ואפס עצור ועזוב.</b> כאשר יהיו הנשבי' רבים ילקחו מהם ויעזובו מהם ועתה כמעט יאבד הכל: <b>ואמר.</b> האויב: <b>צור חסיו בו.</b> כאשר פירשתי: <b>יאכלו.</b> כדברי האויבים שחשבו כי העולות מאכל לשם וכן בלשון רבים כדבריהם ע״‎כ כתוב אני אני הוא לבדי אחד ואין אלהים עמדי: <b>יין נסיכם.</b> כמו ונסכו יין ויהיו שני שמות י״‎א יין מלכם כמו נסיכי מדין כי המלאך היה נותן יין העולה והראשון קרוב אלי: <b>ויעז</b><b>רוכם.</b> כמו ברכנוכ' ואם תאמרו שהוא אחד יסתירכם מהצרות הבאות: <b>אני אני.</b> פעמיים כמו אנכי אנכי או כי אני הוא ולא אשנה והוא הנכון כי אין עמו פועל אני הוא שהמתי את ישראל ואני אחיה אותם והנה הם לא נצולו ואין מציל אתכם מידי גם אתם מידי עד עשותי את המשפט בכם. ורבים אומרים כי מזה הכתוב נלמוד חיי העולם הבא והעד שאמר בתחל' אמית ואחר כך אחיה וכן ה' ממית ומחיה והעד ה' מוריד שאול ויעל ואחרים אמרו מפסוק ואך את דמכם לנפשותיכם גם וצדקה תהיה לנו כי היא חייך בעוה״‎ב ואורך ימיך בעולם הזה למען ייטב לך. ורבינו האי ז״‎ל אמר כי לא הוצרך הכתוב לפרש דבר העוה״‎ב כי היה ידוע בהעתק' ולפי דעתי שהתורה נתנה לכל לא לאחד לבדו ודבר העוה״‎ב לא יבינו א' מני אלף כי עמוק הוא ושכר העוה״‎ב תלוי בדבר הנשמה והנה הוא חלף עבודת הלב ועבודתו להתבונן מעשה השם כי הם הסולם לעלות בו אל מעלת דעת השם שהוא העיקר והנה גם התורה ביארה למשכיל דבר עץ החיים והנה יש כח לנצח הכרובים והאוכל מעץ החיים וחי לעולם כמלאכי השרת וכן במזמור לבני קרח שמעו זאת כל העמים והסוד אך אלהים יפדה נפשי מיד שאול כי יקחני סלה וכן אחר כבוד תקחני והנה עם שניהם לקיחה כאשר עם דבר חנוך ואליהו ואחר שאמר ויקר פדיון נפשם איך אמר יפדה נפשי והמשכיל יבין: <b>כי אשא אל שמים ידי.</b> שבועה בדבר קיים ואשא כמו וירם ימינו ושמאלו אל השמים ומלת אשא כדרך בן אדם להבין את השומעים: <b>חי אנכי.</b> כאשר אני חי כן אעשה זה: <b>אם שנותי.</b> מפעלי הכפל כמו וחנותי לבני בטני מגזרת חץ שנון: <b>ותאחז במשפט ידי.</b> החרב משפט גבור מלחמה: <b>אשיב נקם.</b> טעם אשיב כאשר עשו לישראל וכן אשלם: <b>מדם חלל.</b> פירוש אשכיר: וטעם <b>ושביה.</b> הפצועים: <b>מראש.</b> פירוש תאכל בשר. וטעם <b>מראש.</b> להתיז הראש: <b>פרעות.</b> כמו בפרוע פרעות גם קדמונינו אמרו הנפרע: <b>הרנינו גוים עמו.</b> אז ישבחוהו כאשר יקום השם דמם וי״‎א מגזרת ותעבור הרנה והטעם הכרוז והכריזו עליהם בכל מקום שיהיו: <b>וכפר אדמתו עמו.</b> י״‎א שהוא חסר וי״‎ו והטעם וכפר אדמתו ועמו ובדרש כי הארץ תכפר בעד כמו גם הוא נכון בטעם רק אינו מטעם המקום ועוד כי האדמה ל' נקבה והה״‎א העד הנאמן ותחתיו התי״‎ו והנה איננו וכפרה. ולפי דעתי שפירושו שהעם יכפר על האדמה כי כן מצאנו אבנים שחקו מים גם נמצא כפור בלא מלת על כמו וחטאת אותו וכפרתהו והטעם כי ישראל יעשו נקמה בגוים והם יכפרו על ארץ ישראל בעבור הדם ששופך בה כמו ולארץ לא יכופר והוא דבר בטעם המקום. או פירוש וכפר כמו וטהר וכמו וכפרתהו וכן אמר יחזקאל על סוף המלחמות וטהרו את הארץ והנה ישראל יטהרוה: <b>ויבא משה.</b> להורות כי אחר שהלך אל כל שבט ושבט וציום בבואו אל אהל מועד ושם נקהלו אליו כל בני ישראל אז דבר השירה הזאת: <b>הוא והושע בן נון.</b> כמו אז ישיר משה ובני ישראל גם זאת להגדיל מעלת יהושע לעיני הכל. וקראו הכתוב הושע בשם שהיו כל ישראל יודעין אותו כי מי ידע שכנה שמו משה יהושע כי אם קריאי מועד לבדם ודרך הדרש ידועה: <b>כי הוא חייכם.</b> כטעם יראת ה' תוסיף ימים ועוד שתהיו בארץ טובה ולא בגלות: <b>בעצם היום הזה.</b> היום שאמר השירה: <b>ומות.</b> לתקן עצמו כי הוא יקבור את עצמו כאשר אפרש וכבר רמזתי מה שאמר אחד מחכמי הדור במלת ויאסף: <b>אשר לא קדשתם.</b> פירשתיו: <b>אל הארץ.</b> פירושו ושמה: <b>וזאת הברכה.</b> כברכת יעקב: <b>איש האלהים.</b> להודיע כי בנבואה ברך אותם: <b>לפני מותו.</b> סמוך למותו והטעם ביום מותו: <b>מסיני בא.</b> ויאמר הגאון ז״‎ל כי הר סיני ושעיר ופארן קרובים וזה הכתוב הוא על מעמד הר סיני ואמר סיני כי מסיני כמו בסיני וכן משעיר: <b>מרבבות קדש.</b> הם המלאכים והטעם על השכינה שירדה: <b>אש דת למו.</b> התורה שנתנה באש וברק ואמר כי טעם ה' מסיני בא דרך תפלה כאומר אתה שבאת בסיני והנחלת תורה יחי ראובן וזה רחוק כי היה ראוי להיות החיה ואל תמית. וחסרי אמונ' אמרו כי טעם משעיר על דת אדום. ופארן על דת ישמעאל ואלה תועים הלא ראו כי לא החל בתחלה כי אם לברך ישראל לבדם וכן כתוב אשר ברך משה איש האלהים את בני ישראל ואמר וזרח משעיר למו שפירושו להם כמו ואין למו מכשול. והנכון בעיני שהפרשה היא ברכה כלל לכל ישראל ואח״‎כ פרט לכל שבט ושבט ואחר כן כללם במקום אין כאל ישורון. והנה מצאנו שאמרה דבורה ה' בצאתך משעיר בצעדך משדה אדום והנה אין שדה אדום הר כאשר אמר הגאון כי שלשה הרים הם סמוכים או לנכח ובס' תהלות אלהים בצאתך לפני עמך בצעדך בישימון סלה ואחריו כתוב ארץ רעשה ובצעד השכינה בישימון לא היה יום מתן תורה. כי אחר מדבר פארן באו בישימון ואמר חבקוק אלוה מתימן יבוא שהוא מבני אדום תימן אומר כטעם משדה אדום. והנה הכל במלחמות ידבר והעד יקום אלהים יפוצו אויביו וכאשר יושיע השם את עבדיו ידמה הכתוב רדת עזר מהשם והארץ תמוג וההרי' ימסו והשמים ירעשו והעד בשירו' דוד ותגעש ותרעש הארץ. וטעם זה סיני פירשתיו במקומו. וכן הוא הפירוש השם בא והטעם הכבוד שנכנס בישראל ותחלת הכנסו מסיני וזרח משעיר והטעם כל השנים שהיו ישראל במדבר לא הראה השם גבורה בעמים עד בא ישראל אל שדה אדום וכן כתוב בהררם שעיר עד איל פארן והנה הם קרובים שעיר ופארן והטעם מפורש כי ממקום שעיר כאשר באו לשעיר אז זרח הכבוד לישראל והופיע מהר פארן והטעם כפול כי פה הראה יפעתו: <b>ואתה מרבבות קדש.</b> על דעתי שהוא דבק עם מימינו והטעם שבא אש מרבבות קדש מימין השם לסבב ישראל כטעם סוסי אש ורכב אש סביבות אלישע: וטעם <b>דת.</b> שעומדת תמיד: <b>אף חובב.</b> מגזר' ארמית מל' והייתם לי סגולה ועמים הם ישראל כמו אחריך בנימין בעממיך. עמים הר יקראו: <b>וכל קדושיו.</b> בני לוי: <b>בידך.</b> שהם סביבות הארון: <b>והם תכו לרגלך.</b> ילכו על דרכך וטעם <b>בידך.</b> שתשמר': <b>ישא מדברותיך.</b> כי הם ילמדו התורה והם המעתיקים על תורה שבעל פה: <b>ישא.</b> כל א' ואם הם רבים: וטעם <b>מדברותיך.</b> כי אשר דברת ישאו כי הם נושאי התורה. כי גם הם ישאו את הארון: וטעם <b>ישא</b> כמו. ולא תשא שמע שוא: <b>תכו.</b> בלא אח וי״‎א מל' מתוך כאילו הולכים בתוך רגלך ואחרים אומרים כי התי״‎ו במקום ה״‎א כתי״‎ו תרגלתי לאפרים כטעם אפילו שיוכו בשבילך לא יעזבו דבריך וזה רחוק. והנכון שהוא כמו נמשכו והטעם שילכו אל המקום ששם הארון שהוא הדום רגלי השם וזאת היא הברכ' שהשם יהיה חומת אש סביב ישראל ויהיה סגולתו והלוים יורו התורה תמיד: <b>תורה צוה לנו משה.</b> זהו שישא ויאמר דור לדור כך העתקנו מפי משה ירושה בידינו ויהיה למ״‎ד לנו מושך עצמו ואחר עמו. וכן היא מורשה לקהלת יעקב כמו והנבואה עודד הנביא ויהי מורשה מורשה קהלת יעקב: <b>מלך.</b> הוא משה ששמעו ראשי עם התורה מפורשת מפיו והטעם כי הוא היה כמלך והתאספו אליו ראשי השבטים ויחזיק זה הפי' שאמר הכתוב כי התורה נתנה לכהנים שהם לפי דעתי כל קדושיו בידיך ואל כל זקני ישראל זהו בהתאסף ראשי עם גם שם כתוב הקהילו אלי כל ראשי שבטיכם. ויאמר רבי יהודה הלוי ז״‎ל כי המלך רמז לתורה וכן היה מפרש אין מלך בישראל: <b>יחי ראובן.</b> הנה החל מהבכור כי כן המשפט ולא הזכיר שמעון בעבור בעל פעור כי העובדים היו שמעונים ומספרם לעד גם נשיאם נהרג או הלך על דרך יעקב שלא ברך שמעון ולוי ובעבור כבוד אהרן נתלה השבט ממנו ולא היה בשבט שמעון גדול כמותו. ואם יטעון טוען למה בירך ראובן. התשובה כי יעקב ברכו והברכ' היא אל תותר שיהיה כאחד מאחיו. ואחר ראובן הזכיר יהוד' שהוא בעל דגל והוא עולה בתחלה למלחמה ואחר כן לוי ואחריו בנימין בעבור היות הלוים דרים בירושלים שהיתה בין יהודה ובין בנימין כן כתוב. ואחר כן שבט יוסף שלא יאחרנו וכבר הקדים אחיו הקטן ואחר כן זבולון בעבור שהוא נלחם ואחר כן יששכר. וכאשר תמו בני הגבירות החל מגד שהוא עם דגל בני הגבירו' ואחר כן דן שהוא בעל דגל ואחר כן נפתלי כי הוא גדול מאשר: <b>יחי ראובן.</b> תפלה: <b>ואל ימות</b> שיתכן שיהיה כבן אדם לחיות שנים קצובות וימות: <b>ויהי מתיו מספר.</b> ואל יהי מתיו מספר כמו ולא למדתי חכמה ובי״‎ת באל שדי כאשר פירשתי רבים כי יתכן שיחיה לעולם ויהיו מעטים וכל דבר שיספר הוא מעט. וכן ואני מתי מספר: <b>וזאת ליהודה.</b> וכן אמר ליהודה שיחיה ולא ימות והוסיף עוד שמע ה' קול יהודה בבואו למלחמה כי הוא יעלה בתחלה: <b>ואל עמו תביאנו.</b> אל המחנה אשר בגלגל או תפלה על היוצאים להלחם על ארץ אויב: <b>רב לו.</b> יספיקו לו ידיו ואין לו צורך למי שיעזור אותו כי אם עזרת השם לבדו וי״‎א מל' מריבה והטעם ידיו יריבו בעדו ואחרים אמרו כמו וברקים רב מגזרת ורבו: <b>וללוי אמר.</b> בעבור לוי אמר לשם כמו אמרי לי אחי הוא: <b>לאיש חסידך.</b> לאיש שהוא חסידך: <b>אשר נסיתו במסה.</b> שם כמו בנסיון והטעם שהיה חסיד ולא נמצא בו דופי חוץ מדבר מריבה שכבר הענשתו עליו גם זה יחזיק פירושי בדבר העגל כי לכבוד השם עשהו: וטעם <b>תומיך ואוריך.</b> שיהיו תמיד לו ולזרעו: <b>האומר.</b> על השבט ידבר כמו שמואל שבא כאשר נגמל אל בית ה' להרגילו: <b>ואת בניו לא ידע.</b> יש מהם אחד שהוליד בנים לעבוד השם: <b>כי שמרו אמרתך.</b> כמו שמרו עדותיו וחק נתן למו עד שיורום לישראל ויש אומרים על דבר מי לה' אלי: <b>ישימו קטורה.</b> הכהנים מהם: <b>וכליל.</b> היא העולה: <b>ברך ה' חילו.</b> הבכורים והמעשר: <b>ופעל ידיו.</b> הקרבנות: <b>מחץ מתנים.</b> הטעם מחץ קמיו: <b>מן יקומון.</b> מן אשר יקומון עליהם כמו לים מכסי': <b>לבנימן אמר.</b> בעבור בנימין שהוא ידיד השם ישכון בנימין לבטח על השם והשם שוכן בין כתיפיו: <b>חופף עליו.</b> על הכבוד שהיה דר בירושלם בחלק בנימין כי כן כתוב: וטעם <b>בין כתפיו.</b> באמצע נחלתו או שהיה נראה גם להיות דבק עם חופף: <b>ממגד.</b> שיתנו השמים: <b>תבואות שמש.</b> כי תבואות הזרע והכרם תלויה בשמש: <b>גרש.</b> מגזרת ויגרשו מימיו והוא שיעשה האויר בלחותו כי אין חומו ככח השמש. ואמר ירחים בעבור שיתחדשו והן רבים בשנה אחת: <b>ומראש.</b> הטעם וממגד ראש הררי קדם: <b>גבעות עולם.</b> כפול: <b>וממגד ארץ.</b> כפול ארץ המישור: <b>ומלואה.</b> מאשר היא מלאה: <b>ורצון שכני סנה.</b> הוא השמים: <b>תבואתה.</b> הברכה הזאת והתחברו שנים סימנין התי״‎ו והה״‎א כמו עזרתה ישועתה בצרתה ובעבור שהזכיר התבואה דמה השבט לשור ואמר בכור שורו כי יש לו כח רב כי הוא ראשית און: <b>הדר לו.</b> גוף גדול והטעם מספר רב: <b>וקרני ראם.</b> בכח: <b>רבבות אפרים.</b> כדברי יעקב: <b>שמח זבולון בצאתך.</b> למלחמה וכן זבולן עם חרף נפשו למות: <b>באהליך.</b> כמו וירא מנוחה כי טוב: <b>עמים הר יקראו.</b> בעבור שזבולן דר לחוף אניות יהיה עשרו רב וזהו כי שפע ימים יינקו והוא מגזרת שפעת גמלים: <b>ושפוני טמוני חול.</b> אין לו אח וטעמו כמו טמוני וכן אדמת עפר והטעם שיהא להם עושר רב עד שיטמנהו בחול ובעבור עשרם יבואו רובם אל הר השם לזבוח זבחי תודה לשם: <b>מרחיב גד.</b> דמהו לאריה כל רואיו יברחו ממנו ואין מי יצר לו: <b>וירא ראשית לו.</b> הטעם שראה לנפשו ויבקש לו נחלה קודם לישראל: <b>כי שם חלקת.</b> כמו חלק: ו<b>מחוקק</b> הוא הגדול והשליט כמו לבי לחוקקי ישראל: ו<b>ספון</b> כמו וספון בארז (בתוכם ספונים) [צ״‎ל בבתיכ' ספוני'] שטעמו שהם ספונים וכן קירות הספון והטעם כי ראה ארמונים ספונים שהיו חלק גדולי האמורי: <b>ויתא.</b> חסר אל״‎ף והטעם שבאו ראשי גד עם ישראל חלוצי צבא ומשה ראה זה בנבואה: <b>צדקת ה' עשה.</b> שמלא בידו את אשר דבר בפיו שנדרו בני גד שיצאו עם ישראל להלחם עם אויביהם ולא הזכיר ראובן ויתכן כי זה בעבור שהיו בני גד גבורים יותר מבני ראובן והנה דברי הימים לעד שאמר על בני גד ופני אריה פניהם ולא תמצא כן בבני ראובן: <b>יזנק.</b> אין לו חבר במקרא והטעם דמהו בגבורתו לגור אריה כאשר ידלג מהר בשן: <b>שבע רצון.</b> שם התאר. וכן הוא יהיה שבע רצון: <b>ים ודרום.</b> שנחלתו יהיה מערבית דרומית: <b>רצוי.</b> כמו אהוב: <b>וטובל בשמן רגל.</b> מרוב השמן כטעם כבס ביין לבושו וכן אמר יעקב שמנה לחמו: <b>ברזל ונחשת מנעליך.</b> כי בחלקו יהיה הרי ברזל ונחשת: <b>וכימיך דבאך.</b> אין לו ריע וטעם המתרגם ידוע כי תוקף יהיה לך כל ימיך ויש אומרים שהאל״‎ף תחת אות הכפל כמו אשר בזאו נהרים ארצו והטעם מגזרת דובב שפתי ישנים. וזה הטעם בלי טעם: <b>אין כאל ישורון.</b> שב לברך הכלל: <b>רוכב שמים.</b> פירוש שהוא תקיף והעד שהוא רוכב שמים: <b>ובגאותו שחקים</b> הטעם בגאותו הם עומדים: <b>מעונה אלהי קדם.</b> דע כי מעון כמו סוכה והעד ויהי בשלם סוכו ומעונתו בציון ורבים כן והטע' כי מעונה שלך הוא אלהי קדם כמו עליון שמת מעונך. מעין אתה היית לנו. ולעול' המעון למעלה על החוסה בו והמקום למטה: <b>ומתחת זרועות.</b> שיתמכו אותך: וטעם <b>עולם.</b> שכן יהיו נצח ולא תחלשנה והמעון שלך לא יסור כי הוא אלהי קדם והטעם קדמון שאין לו ראשית ואחרית. וטעם ראשית ואחרית כנגד הנבראים והגאון אמר כי ומתחת פירוש ומתחת השם ולא פירש כלום: <b>עין יעקב.</b> כל מי שיצא ממעין יעקב. וכן ומימי יהודה יצאו: <b>אל ארץ.</b> כמו הארץ וכן והתפללו אל המקום הזה: <b>אף שמיו.</b> שמי הארץ או ישראל והטעם כי תולדות הארץ להוציא דגן ותירוש אף השמים יתנו תמיד טלם ואין צורך להשקות: <b>מי כמוך.</b> בגוים: <b>מגן עזרך.</b> שלא יגע בך רע: <b>ואשר חרב.</b> ואשר הוא החרב שתתגאה בו על כל אויביך: <b>תדרוך.</b> כמו מדרוך כמו מדרך כף רגל כדברי גדעון: <b>ויעל משה.</b> לפי דעתי כי מזה הפסוק כתב יהושע כי אחר שעלה משה לא כתב ובדרך נבואה כתבו והעד ויראהו ה' גם ויאמר ה' אליו גם ויקבור: <b>וימת שם משה עבד ה'.</b> שאפי' במותו עשה מה שצוהו כעבד: <b>על פי ה'.</b> כי הוא אמר לו עלה ומות וכן ' ' נכתב על אהרן על' פי ה' וכן על פי ה' יחנו: <b>ויקבר אותו.</b> הוא קבר עצמו שנכנס במערה בגיא וכן וירעו הרועים אותם ויראו שוטרי בני ישראל אותם ודע כי הר העברים שהוא הר נבו שהוא צלם ככב הוא בעצמו הגיא שהוא ראש הפסג' שהוא מול בית פעור והעד שאמר הכתוב כי נסע ישראל מבמו' אל הגיא אשר בשדה מואב ראש הפסגה וכתיב ויעל משה מערבות מואב אל הר נבו ראש הפסגה ושם מת ושם קבורתו וכתיב ונשב בגיא מול בית פעור והנה אחר שישבו ישראל בגיא אמר הכתוב ויסעו בני ישראל ויחנו בערבות מואב וכתוב אחר ויחנו בהרי העברים לפני נבו ויסעו מהרי העברים ויחנו בערבות מואב והנה דבר ברור כי במקום שמת משה שם קבורתו: <b>עד היום הזה.</b> דברי יהושע. ויתכן שכתב זה באחרית ימיו: <b>לחה.</b> הה״‎א תחת וי״‎ו כמו בתוך אהלה מגזרת לח כי היבשות תתגבר על הזקן: וטעם. <b>נס.</b> הפך מתח: <b>בני ישראל.</b> ובאהרן כל בית ישראל בעבור כבוד משה: <b>ויתמו.</b> וכאשר תמו ימי בכי אבל משה שמה שמעו בני ישראל אל יהושע: <b>מלא</b> <b>רוח חכמה.</b> היא דוח ה' והעד כי סמך משה את ידיו עליו כי לא ימצא כמותו בישראל שישען עליו: <b>ויעשו כאשר צוה ה' את משה.</b> שישמעו אל יהושע: <b>פנים אל פנים.</b> פירשתיו: <b>היד החזקה.</b> פליאות הים: <b>המורא הגדול.</b> מעמד הר סיני:",
    "text": "In the name of the one who speaks righteousness and declares things that are right<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Is. 45:19.</i> I will explain the Torah portion which begins with <i>These Are The Words</i>. Some say that the meaning of <i>eleven days’ journey from Horeb…by the way of mount Seir</i> (v. 2) is: Look. They traveled for forty years in the wilderness.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">In other words, the meaning of <i>eleven days’ journey from Horeb unto Kadesh-barnea…by the way of mount Seir</i> (v. 2) is, that it took them 40 years to make a journey that normally takes eleven days.</i> This is the meaning of <i>And it came to pass in the fortieth year</i> (v. 3).<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">They came to Kadesh-barnea in the fortieth year. Verse 3 explains verse 2.</i> However, they err, for Israel came up to Kadesh-barnea in the second year.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Moses sent out the spies in the second year following the Exodus. He sent out the spies from Kadesh-barnea. See Num. 32:8. It should be noted that Num. 13:3 identifies the place from which the spies departed as the wilderness of Paran. The commentaries explain that Kadesh-barnea is at the edge of the wilderness of Paran. See Weiser.</i> Actually, <i>And it came to pass in the fortieth year</i> is connected to <i>that Moses spoke</i><sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Not to Kadesh-barnea.</i> (v. 3). I believe that <i>These are the words</i> (v. 1) refers to the precepts recorded in the Torah portions <i>Re’ah Anokhi</i>,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Deut. 11:26–16:17.</i> <i>Shoftim</i>,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Deut. 16:18–21:9.</i> <i>Ki Tetze</i>,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Deut. 21:10–25:19.</i> and <i>Ve-hayah Ki Tavo</i>,<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Deut. 26:1–29:8.</i> which were already spoken by Moses when they were in the wilderness. <i>Moses spoke</i> (v. 1) should be read as if written twice.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Verse 1 is to be interpreted as if written: These are the words which Moses spoke unto all Israel beyond the Jordan. He spoke these words in the wilderness, in the Arabah, etc. He spoke them on the eleven days’ journey from Horeb unto Kadesh-barnea.</i> This means Moses spoke,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">These precepts.</i> in the wilderness, in the Arabah, and in Suph from the day that they journeyed from Sinai.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">I.E. interprets verse 1-3 as follows: These precepts, which Moses recorded in the Book of Deuteronomy beyond the Jordan, were first delivered by Moses in the wilderness between Horeb and Kadesh-barnea.</i> BETWEEN PARAN AND TOPHEL, AND LABAN, AND HAZEROTH, AND DI-ZAHAB. Places not mentioned in the Torah portion <i>These Are the Stages</i><sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Wherein Moses records the journeys of the children of Israel in the wilderness.</i> (Num. 33:1). On the other hand, they might have been mentioned<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">There.</i> under other names, for, observe, Senir<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">A mountain in northern Israel. See Deut. 3:9</i> has three names.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">It is also known as Hermon and Sirion. See Deut. 3:89.</i> There are many other such instances. IT IS ELEVEN DAYS’ JOURNEY. This means that Moses spoke these things<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">These words of the Torah repeated by Moses.</i> in those eleven days. FROM HOREB. That they went from Horeb to Kadeshbarnea. I have already told<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">I.E. is referring to his comments above.</i> you that the spies went out from Kadesh-barnea. After God swore that they would not enter the land,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">See Num. 14:26-38.</i> no new commandment was given to them.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">See I.E. on Num. 20:1 (Vol. 4, p. 157).</i> No new commandment was revealed until the fortieth year. We find the aforementioned to be so.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">The Torah does not record any commandments or prophetic utterances during this period. See I.E. on Num. 20:1 (Vol. 4, p. 157).</i> <i>Took Moses upon him to expound this law</i> (v. 5) is proof of this. Moses expounded the laws<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">For that is what <i>this law</i> refers to.</i> which he had stated between Paran and Tophel, for most of the commandments are in this book.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">The Book of Deuteronomy.</i> <i>According unto all that the Lord had given him in commandment unto them</i> (v. 3), refers to the precepts given <i>beyond the Jordan; in the wilderness, in the Arabah</i> (v. 1).<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">According to I.E., <i>Moses spoke…</i> (v. 3) is to be interpreted as: Moses spoke… according unto all that the Lord had given him in commandment unto them <i>beyond the Jordan; in the wilderness, in the Arabah</i>, and in all the other places mentioned earlier in the eleven days’ journey from Horeb to Kadesh-barnea.</i> If you understand the secret of the twelve<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">The last twelve verses of the Torah. According to I.E. the last twelve verses of the Torah were not written by Moses, for they record the death of Moses.</i> and also that of <i>So Moses wrote</i> (Deut. 31:22);<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">I.E. believes that Moses did not write this verse.</i> <i>And the Canaanite was then in the Land</i> (Gen. 12:6);<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">I.E. believes that Moses did not write this verse, for Scripture implies that the Canaanite was then in the land but not at the time that this verse was written. See I.E. on Gen.12:6 and the notes thereto (Vol. 1, p. 151).</i> <i>In the mount where the Lord is seen</i> (Gen. 22:14);<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The reference is to Mount Moriah. However, in the days of Moses the temple had not yet been built. Thus Moses would not have said, <i>In the mount where the Lord is seen</i>. Hence this verse was inserted in the Torah at a later date.</i> and <i>behold, his bedstead was a bedstead of iron</i> (Deut. 3:11);<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">The reference is to the bed of Og, king of Bashan, slain by Moses. I.E. believes that Moses would not have had to prove the height of the king by pointing to his bed, for all of Israel then knew of his height. Hence the verse is post-Mosaic.</i> then you will recognize the truth.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">That the first five verses of this book were not composed by Moses but at a later period. I.E. hints at the above because he did not want people to generalize and assume that there are other post-Mosaic additions in the Pentateuch. See I.E. on Gen. 36:31, “…Yitzchaki claims in his book that this chapter was composed during the reign of King Jehosaphat…Far be it for one to believe that our chapter was written in the days of Jehosaphat as Yitzchaki maintains. Indeed his book is fit to be burned” (Vol. 1, p. 341).</i>  Some say that Moses died on the first day of Shevat.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">This opinion holds that Moses died on the very day that he explained the Torah to Israel, namely, the first day of Shevat (v. 3).</i> Scripture states that Israel mourned thirty days (Deut. 34:8). They spent six Sabbaths there.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">In the land of Moab following the death of Moses. Israel mourned Moses for 30 days (Deut. 34:8). The period of mourning concluded on the first of Adar. Israel crossed the Jordan on the tenth day of Nisan (Josh. 4:19). There are six Sabbaths between the first of Adar and the tenth day of Nisan. It should be noted that some manuscripts read: “Some say that Moses died on the first day of Adar. Scripture states that Israel mourned thirty days (Num. 34:8). They spent two Sabbaths there.” According to this opinion Moses reviewed the Torah for thirty days, and <i>that selfsame day</i> refers to the day that Moses finished reviewing the Torah. If this was the case, then two Sabbaths remained from the end of the period of Moses’ mourning and the tenth of Nisan. Both of these opinions take issue with Rabbinic tradition, which believes that Moses died on the seventh of Adar. According to Weiser the opinions quoted and rejected by I.E. are those of the Karaites. It is worth noting that I.E. does not quote the Rabbinic opinion.</i> They offer proof from <i>that selfsame day</i> (Deut. 32:48), i.e., that Moses read this book before all of Israel in one day and then died on that very day.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">They believe that <i>that selfsame day</i> refers to the day that Moses repeated the Torah to all of Israel.</i> However, this is no proof, for <i>that selfsame day</i> refers to the song.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">The day on which Moses recited the song that opens with the words <i>ha’azinu</i> (give ear) (Deut. 32:1-43).</i> Look! Scripture states, <i>thou art to pass over the Jordan this day</i> (Deut. 9:1).<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Israel did not cross the Jordan on the day that Moses uttered Deut. 9:1, for Scripture tells us that Israel crossed into Canaan after the death of Moses. We thus see that the term “that day” is not to be taken literally, but means at that time. The same applies to <i>that selfsame day</i>.</i> IN THE ELEVENTH MONTH. I have explained the meaning of <i>ashte asar</i> (eleven) in my comments on the Torah portion <i>Nasso</i>.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">See I.E. on Num. 7:72 (Vol. 4, p. 54).</i> TOOK MOSES UPON HIM TO EXPLAIN. <i>Ho’il</i> (took upon himself) and <i>be’er</i> (to explain) are two verbs in the perfect attached to each other without a connective <i>vav</i>.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Two verbs usually are connected with a <i>vav</i>. Hence I.E.’s comments. According to I.E., <i>ho’il moshe be’er</i> (took Moses upon himself to expound) is to be explained as if written, <i>ho’il moshe u-ve’er</i> (Moses began and explained).</i> We find the same in <i>chamak avar</i> (had turned away, and was gone) (Cant. 5:6). Look! Moses began to explain to the children who were born in the wilderness what happened to their fathers. He related to them all the commandments. They would also hear from the mouth of the faithful messenger the Ten Statements which their fathers heard from God. HOREB. This is Sinai,<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">See I.E.’s short commentary on Ex. 3:1.</i> as I have previously noted. TURN YOU. Leave this place. AND TAKE YOUR JOURNEY. It is the style of Scripture to say, <i>u-se’u lakhem</i><sup class=\"footnote-marker\">39</sup><i class=\"footnote\"><i>U-se’u lakhem</i> literally means, and journey for yourselves. Hence I.E.’s comment.</i> (and take your journey). Compare, <i>lekh lekha</i><sup class=\"footnote-marker\">40</sup><i class=\"footnote\">Literally, go to you.</i> (get thee out) (Gen.2:1). I AM NOT ABLE TO BEAR YOU MYSELF ALONE. Its meaning is similar to <i>thou art not able to perform it alone</i> (Ex. 18:18).<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">In other words, the meaning of our verse is, I am not able to do it alone.</i> HATH MULTIPLIED YOU. In Egypt, and the blessing which your father blessed you was fulfilled. [AS THE STARS OF HEAVEN.] This is a metaphor. A THOUSAND TIMES. The word <i>pe’amim</i> (times) comes with <i>elef</i> (a thousand)<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">The word <i>elef</i> precedes the word <i>pe’amim</i>.</i> and with <i>me’ah</i> (a hundred).<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">We also come across the phrase <i>me’ah pe’amim</i> (a hundred times).</i> The reverse is the case in Arabic.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">The Arabic word for times comes before the number.</i> YOUR CUMBRANCE. <i>Torchakhem</i> (your cumbrance) is related to the word <i>torach</i> (burden) in <i>They are a burden unto me</i> (Is. 1:14).<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">They come from the same root and have a similar meaning.</i> <i>Your cumbrance</i> refers to teaching the commandments to the simple. AND YOUR BURDEN. They demanded bread, water, and meat. Compare, <i>that Thou layest the burden of all this people upon me</i> (Num. 11:11). AND YOUR STRIFE. One with another. GET YOU. The word <i>havu</i> (get) is irregular. Its <i>heh</i><sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Which is vocalized with a <i>kamatz</i>.</i> should have been vocalized with a <i>sheva na</i> and a <i>pattach</i>.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Beneath the <i>heh</i>. See I.E. on Gen. 11:4; 47:16, and the notes thereto (Vol. 1, pp. 139,140, 408).</i> AND FULL OF KNOWLEDGE.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Hebrew, <i>vi-yedu’im</i> (literally, and known). Hence I.E.’s comment.</i> Men who were known, men whom all recognized. CAPTAINS OF THOUSANDS. I have already explained this.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">See I.E. on Ex. 18:21 (Vol. 2, p. 365).</i> HEAR. <i>Shamo’a</i> (hear) is an infinitive. It is like the word <i>zakhor</i> (remember) in <i>Remember the sabbath day</i> (Ex. 20:8).<sup class=\"footnote-marker\">50</sup><i class=\"footnote\"><i>Zakhor</i> is an infinitive.</i> <i>Shamo’a</i> is short for <i>shamo’a shimu</i> (you shall surely hear) or <i>shimu shamo’a</i> (you shall surely hear).<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">The word <i>shamo’a</i> literally means to hear. This makes no sense here. Thus I.E. believes that it is short for <i>shamo’a shimu</i> or <i>shimu shamo’a</i> (you shall hear), for it is good Hebrew style to combine a conjugated verb with an infinitive for purposes of emphasis.</i> THE STRANGER THAT IS WITH HIM. I have already explained the meaning of the term <i>ger</i> (stranger).<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">See I.E. on Gen. 15:13 (Vol. 1, p. 173).</i> RESPECT PERSONS IN JUDGMENT.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">Literally, you shall not recognize faces. Hence I.E.’s comment.</i> To force judgment in favor of the person whom he [the judge] recognizes. WHICH YE SHOULD DO. The reference is to the statutes and laws which he [Moses] taught them. ALL THAT GREAT AND DREADFUL WILDERNESS. This is what the <i>eleven day’s journey</i> (v. 2) refers to. [THE HILL-COUNTRY OF THE AMORITES.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Literally, the mountain of the Amorites.</i>] For Scripture states, [<i>And the Amorites, that dwell in that hill-country, came out against you…</i>] <i>and beat you down in Seir, even unto Hormah</i> (Deut. 1:44).<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">Deut. 1:2 notes that Kadesh-barnea is eleven days’ journey from Horeb via Mount Seir. However, our verse (according to I.E.’s interpretation) tells us that it is eleven days’ journey from Horeb to Kadesh-barnea via the mountain of the Amorites. Therefore I.E. points out that Deut. 1:44 indicates that mount Seir and the mountain of the Amorites are next to each other.</i> This<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">The clause <i>as the Lord our God commanded us</i>.</i> means that we should go out toward the hill country of the Amorites.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\"><i>As the Lord our God commanded us</i> refers to the charge in verse 7 to march towards the Promised Land, namely, <i>turn you, and take your journey, and go to the hill-country of the Amorites…</i></i> TAKE POSSESSION. <i>Resh</i> (take possession) is vocalized like the word <i>shev</i> (sit).<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Both words are <i>peh yods</i>. <i>Resh</i> comes from the root <i>yod, resh, shin. Shev</i> comes from the root <i>yod, shin, bet</i>.</i> <i>Resh</i> is related to the word <i>yerushah</i> (possession). DISMAYED. <i>Techat</i> (dismayed) is similar<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">In vocalization.</i> to the word <i>yiddal</i> (shall be made thin) in <i>That the glory of Jacob shall be made thin</i> (Is. 17:4).<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Both words come from a double root and are similarly vocalized, except that in <i>techat</i> the <i>chirik</i> changes to <i>tzereh</i> because of the <i>chet</i>.</i> <i>Techat</i> comes from a double root. THAT THEY MAY SEARCH THE LAND FOR US. <i>Veyachperu</i> (that they may search) is similar<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">In meaning.</i> to <i>la-chepo</i>r (to search out) in <i>to search out all the land</i> (Josh. 2:3). One who digs (<i>chofer</i>) searches for that which is hidden.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\"><i>Ve-yachperu</i> (that they may search) and <i>la-chepor</i> (to search out) come from the root <i>chet, peh, resh</i>, which means to dig. Hence I.E.’s comment.</i> BY WHICH WE MUST GO UP. At first.<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">For strategic purposes (Weiser).</i> AND THE THING PLEASED ME WELL. Because you all assented to this. AND BROUGHT IT DOWN. Moses said this because of the height of the tree.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">In other words, the meaning of <i>and brought it down unto us</i> is, and they brought the fruit down from tree and delivered it to us.</i> Actually, however, he said this because they<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">Israel.</i> were in the south.<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">South of the Land of Israel (See I.E. on Num. 13:17, Vol. 4, p. 102). In other words, <i>and brought it down unto us</i> means: and brought the fruit to us from the north.</i> AND YE MURMURED. <i>Va-teragenu</i> (and ye murmured) is similar to <i>rogenim</i> (murmur) in <i>And they that murmur shall learn instruction</i> (Is. 29:24). <i>Teragenu</i> (murmured) is in the <i>nifal</i>. Compare, <i>al te’atzevu</i><sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Which is in the <i>nifal</i>.</i> (be not grieved). DREAD NOT. <i>Lo ta’artzun</i> means dread not. <i>Ta’artzun</i> is related to the word <i>ma’aritzekhem</i> (your dread) in <i>and let him be your dread</i> (Is. 8:13). It means the breaking of the heart by fear.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\"><i>Ta’artzun</i> comes from the root <i>ayin, resh, tzadi</i>, which means to break. Thus <i>lo ta’artzun</i> literally means do not be broken. Hence I.E.’s comment.</i> HE SHALL FIGHT FOR YOU. <i>Lakhem</i> means for you.<sup class=\"footnote-marker\">69</sup><i class=\"footnote\"><i>Lakhem</i> literally means to you. Hence I.E.’s comment.</i> TO PITCH YOUR TENTS. <i>La-chanotekhem</i> (to pitch your tents) is not a transitive verb,<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">It does not mean to cause you to pitch your tents but to pitch your tents. Thus our verse should be rendered: to seek you out a place to pitch your tents, not to seek you out a place to cause you to pitch your tents [there].</i> for we do not find this form to be transitive. TO SHOW YOU. <i>La-re’otekhem</i> (to show you) is vocalized with a <i>pattach</i> to show that the letter <i>heh</i>, which is placed before the direct object<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">This is probably a scribal error for the missing <i>heh</i> is the <i>heh</i> of the <i>hifil</i>.</i> (<i>le-hare’otekhem</i>) is missing. SAVE. The <i>yod</i> in <i>zulati</i> (save) is superfluous, for the word is found without the <i>yod</i>.<sup class=\"footnote-marker\">72</sup><i class=\"footnote\"><i>Zulat</i>. See II Kings 24:14.</i> AND TO HIM WILL I GIVE THE LAND THAT HE HATH TRODDEN UPON. The reference is to Hebron.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">See I. E. on Num. 13:22 (Vol. 4, p. 103).</i>  [ALSO THE LORD WAS ANGRY WITH ME.] I have already shown you<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">See I.E.’s comments on Ex. 2:2 (Vol. 2, p. 32).</i> that the <i>nun</i> of the word <i>appo</i> (his anger) (Gen. 39:19) is swallowed by the <i>peh</i>.<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">The root of <i>appo</i> is <i>alef, nun, peh</i>. In <i>appo</i> the <i>nun</i> drops out and a <i>dagesh</i> is placed in the <i>peh</i>.</i> However, it is present in the Aramaic.<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">Cf. <i>anpa, anpin</i> (Krinsky).</i> Furthermore, <i>appo</i> is also related to the word <i>anafta</i><sup class=\"footnote-marker\">77</sup><i class=\"footnote\">From the root <i>alef, nun, peh</i>.</i> (thou was angry) in <i>For though Thou was angry with me</i> (Is. 12:1) and <i>hitannaf</i> (was angry)<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">From the root <i>alef, nun, peh</i>.</i> in <i>Also the Lord was angry with me</i>. Moses mentions Caleb first, then Joshua.<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">Moses mentions Caleb before Joshua.</i> I have already explained why.<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">Caleb is mentioned first because he quieted the people. See I.E. on Num. 14:24,30 (Vol. 4, pp. 111,113).</i> WHO STANDETH BEFORE THEE. This is <i>his minister</i> (Ex. 24:13; Num. 11:28).<sup class=\"footnote-marker\">81</sup><i class=\"footnote\"><i>The</i> one <i>who standeth before thee</i> means the one who stands before you to serve you (Krinsky).</i> THAT THIS DAY HAVE NO KNOWLEDGE. That day.<sup class=\"footnote-marker\">82</sup><i class=\"footnote\"><i>This day</i> refers to the day that God meted out the punishment to the generation that exited Egypt, not to the day that Moses reviewed the Torah.</i> OF GOOD OR EVIL. Scripture speaks of the majority.<sup class=\"footnote-marker\">83</sup><i class=\"footnote\">Of their children. According to I.E. a person comes to the knowledge of good and evil at the age of puberty. See I.E. on Gen. 3:6 (Vol. 1, p. 68).</i> AND DEEMED IT A LIGHT THING. The meaning of <i>va-tahinu</i> (and deemed it a light thing) is, and you said behold (<i>hen</i>).<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">That is, Behold, we are here (<i>hinnennu</i>), and will go up unto the place which the Lord hath promised (Num. 14:40).</i> Do not ask how a verb<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">The word <i>va-tahinu</i>.</i> can be derived from a word that is connected to another word,<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">That is, to an adverb or preposition. See Weiser.</i> for we find the same with <i>al</i>.<sup class=\"footnote-marker\">87</sup><i class=\"footnote\">The word <i>alah</i> (went up) is derived from <i>al</i> (on).</i> The same is true, as I have explained,<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">In his commentary on Ps. 88:16.</i> of the word <i>pen</i> (lest), for we find the word <i>afunah</i> (I am distracted) (Ps. 88:16).<sup class=\"footnote-marker\">89</sup><i class=\"footnote\"><i>Afunah</i> is derived from the word <i>pen</i>.</i> Others say that <i>va-tahinu</i> is related to the word <i>hin</i>.<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">A liquid measure. See Num. 28:5.</i> Its meaning is a measure.<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">According to this interpretation the meaning of <i>va-tahinu</i> is, they measured; i.e., they were ready to measure the mountain, that is, to take the mountain (Sarim).</i> However, this is far-fetched. AND THE AMORITES…CAME OUT. The reference, as I have explained, is to the Canaanites.<sup class=\"footnote-marker\">92</sup><i class=\"footnote\">See I.E. on Num. 14:25 (Vol. 4, p. 112). Num. 14:45 tells us that it was the Canaanites who attacked the Israelites and beat them down, <i>even unto Hormah</i>. Hence I.E.’s comment. The Amorites were a branch of the Canaanite people. See I.E. on Gen. 15:16 (Vol. 1, p. 175).</i> AS BEES DO. For they immediately chase after and bite whoever touches their abode. AND BEAT YOU DOWN. I have explained the meaning of <i>va-yakketu</i> (and beat you down).<sup class=\"footnote-marker\">93</sup><i class=\"footnote\">See I.E. on Num. 14:45 (Vol. 4, p. 115).</i> It is related to the word <i>ve-khatoti</i> (and I will beat to pieces) (Ps. 99:24).<sup class=\"footnote-marker\">94</sup><i class=\"footnote\">Both words come from the root <i>caf, tav, tav</i>.</i> UNTO HORMAH. Hormah is either the name of a place or an infinitive.<sup class=\"footnote-marker\">95</sup><i class=\"footnote\">Meaning unto destruction, that is, until they defeated them. See I.E. on Num. 14:45 (Vol. 4, p. 115).</i> SO YE ABODE IN KADESH. Kadesh-barnea.<sup class=\"footnote-marker\">96</sup><i class=\"footnote\">There was a city in the land of Moab called Kadesh. Hence I.E.’s comment.</i> MANY DAYS, ACCORDING UNTO THE DAYS THAT YE ABODE THERE. In spying out the land. If one should argue, the spies alone abode there.<sup class=\"footnote-marker\">97</sup><i class=\"footnote\">That is, in Canaan. How then can Scripture say that Israel spent 40 days in Canaan?</i> [The answer is:] Scripture similarly reads, <i>After the number of days in which ye spied out the land</i> (Num. 14:34).<sup class=\"footnote-marker\">98</sup><i class=\"footnote\">Num. 14:31 attributes the spying out of the land to all of the Israelites. So too here.</i> CONTEND NOT WITH THEM. The word <i>titgaru</i> (contend) is similar to the word <i>yigareh</i> (strife) in <i>stirreth up strife</i> (Prov. 28:25). It means to disturb and err.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Strife is caused by disturbance and distance from that which is normal.</i> YE SHALL PURCHASE FOOD OF THEM. If they want to sell.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">We will not demand that they sell food to us.</i> Some say that our clause is to be read as a question. It means that Israel had no need for food and drink in these past years. <i>For the Lord thy God hath blessed thee</i> (v. 7) is proof. I HAVE GIVEN AR. Of Moab.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Ar is a Moabite city (Num. 21:28).</i> It is possible that Sihon took Ar<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">As is related in Num. 21:28.</i> and that it returned to Maob at the end.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">At the end of the war between Sihon and Moab. I.E. comments thus because our verse speaks of Ar as belonging to the children of Lot, i.e., the Moabites.</i> THE EMIM. I have previously explained the meaning of Emim.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">See I.E. on Gen. 14:5 (Vol. 1, p. 105).</i> Scripture tells us that Moab took Ar from the Emim. REPHAIM. I have previously explained its meaning.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"><i>Ibid.</i></i> THE HORITES. They <i>are the sons of Seir the Horite</i> (Gen. 36:20). TO DISCOMFIT THEM. <i>Le-hummam</i> (to discomfit them) is a <i>kal</i>. It comes from a double root.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Its root is <i>heh, mem, mem</i>.</i> SO IT CAME TO PASS, WHEN ALL THE MEN OF WAR WERE CONSUMED. Our verse is connected to <i>that the Lord spoke unto me saying</i> (v. 17).<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Even though, according to the <i>massorah</i>, they are in two sections.</i> It is similar to <i>And it came to pass, when Moses had made an end of writing</i> (Deut. 31:24)<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">This verse is connected to the verse which follows even though the next verse appears to belong in a new paragraph (Weiser).</i> and <i>And it came to pass on the day when the Lord spoke</i> (Ex. 6:28).<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">This verse is connected to the verse which follows even though, according to the <i>massorah</i>, they do not form one section. See I.E. on Ex. 6:28 (Vol. 2, p. 141).</i> There are many other such cases. It means,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The meaning of verses 16 and 17.</i> And it came to pass when they<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">All the men of war, those of the age of going to war among the generation that left Egypt.</i> were consumed, God said that we are about to pass over the border of Ar. AND WHEN THOU COMEST NIGH OVER AGAINST THE CHILDREN OF AMMON. The meaning of <i>ve-karavta</i> is, when you come close to them.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">In other words, the <i>vav</i> here has the meaning of when, not that of and.</i> HARASS THEM NOT. <i>Tetzurem</i> (harass) comes from a double root.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"><i>Tzadi, resh, resh</i>.</i> NOR CONTEND WITH THEM. <i>Titgar</i> (contend) is in the <i>hitpa’el</i>. Its root ends in a <i>heh</i>.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Its root is <i>gimel, resh, heh</i>.</i> ZAMZUMMIM. A foreign term which was Hebraized.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The ending (<i>im</i>) is Hebrew. However, the basic word is not Hebrew.</i> Compare, <i>ha-achashdarpenim</i> (the satraps) (Esth. 8:9).<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Which is Persian in origin.</i> BUT THE LORD DESTROYED THEM. Scripture relates that God destroyed a people on behalf of the Moabites<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">In other words, <i>before them</i> means on behalf of the Moabites. The previous verse mentions the Amonites. Hence I.E. points out that <i>them</i> in our verse refers to the Moabites.</i> and gave them the land as an inheritance, as he did with Mount Seir on behalf of Esau.  [AS FAR AS GAZA.] Scripture reads <i>as far as Gaza</i> because Gaza belonged to the Philistines and there already was a covenant between Abraham and Abimelech, namely, <i>that thou wilt not deal falsely with me, nor with my son, nor with my son’s son</i> (Gen. 21:23).<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Hence Israel would not be permitted to take Gaza.</i> Scripture relates that the Avvim took Gaza.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">From the original inhabitants. It was with the Avvim (a Philistine tribe) that Abraham made the treaty recorded in Gen. 21:23. However, the Kaftorim (a different Philistine tribe) displaced the Avvim. The treaty which Abraham made did not apply to this tribe. See Rashi. Israel was henceforth permitted to take Gaza.</i> BEGIN TO POSSESS IT. The word <i>rash</i> (possess) comes from the word <i>yerushah</i> (possession).<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Its root is <i>yod, resh, shin</i>. There is no <i>yod</i> in <i>rash</i>. Hence I.E.’s comment.</i> OUT OF THE WILDERNESS OF KEDEMOTH. I believe that <i>the wilderness of Kedemoth</i> is the same as the place called <i>the wilderness to Mattanah</i> (Num. 21:18). THE HIGHWAY. The well-known highway.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">The <i>pattach</i> beneath the <i>bet</i> of <i>ba-derekh</i> (at the highway) indicates the definite article.</i> THOU SHALT SELL ME FOOD FOR MONEY, THAT I MAY EAT. If I need to.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Israel was fed by the manna. Therefore it did not commit itself to buy food from Sihon.</i> AS THE CHILDREN OF ESAU…AND THE MOABITES THAT DWELL IN AR DID UNTO ME. Some say that <i>did unto me</i> refers to <i>thou shalt sell me food for money</i>.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">For the children of Esau did not permit the Israelites to pass through their lands.</i> If this is so, then what will they do with the inhabitants of Ar who were Moabites,<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Verse 18.</i> about whom Scripture writes, <i>because they met you not with bread and with water in the way</i> (Deut. 23:5)?<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">The meaning of which is, they did not sell you bread or water.</i> They were compelled to offer this interpretation<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">That <i>did unto me</i> refers to <i>thou shalt sell me food for money</i>.</i> because the king of the Edomites said, <i>Thou shalt not pass through me</i> (Ex. 20:18). I believe that Israel’s request refers to, <i>I will go along by the highway</i> (v. 27)<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Israel asked Sihon to permit them to go on the highway.</i> as the children of Esau did, for Israel went around Mount Seir by the highway. Indeed, Scripture reads, <i>Ye are to pass through the border of your brethren the children of Esau, that dwell in Seir</i> (v. 4). However, the king, that is, the king of Edom, did not allow them to pass through his country, which was near Canaan. Israel therefore passed by Ar, as Scripture records (v. 18). Others say that they<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">The Ammonites and Moabites.</i> did not meet the Israelites<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">With bread and water.</i> but the Israelites bought<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Bread and water.</i> from them. I HAVE BEGUN. The <i>heh</i> of <i>hachilloti</i> (I have begun), which is the <i>heh</i> of the form,<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The <i>hifil</i> form.</i> is vocalized with a <i>pattach</i><sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Rather than with a <i>chataf pattach</i>.</i> because of the guttural.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">The <i>chet</i>.</i> Compare, <i>ha’irotihu</i> (roused him)<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Which is vocalized with a <i>pattach</i> rather than with a <i>chataf pattach</i> because of the guttural, the <i>ayin</i>.</i> in <i>I have roused him up in victory</i> (Is. 45:13). AND WE SMOTE. The root <i>nun</i> is missing in the word <i>va-nakh</i> (and we smote).<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">From the root <i>nun, caf, heh</i>. The <i>nun</i> in <i>va-nakkeh</i> is a prefix.</i> THE MEN. <i>Metim</i> (men) means people. TOO HIGH. <i>Sagevah</i> (too high) is related to the word <i>venisgav</i> (shall be exalted) in <i>And the Lord alone shall be exalted</i> (Is. 2:11). TO THE LAND OF THE CHILDREN OF AMMON. Which, as I have noted,<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">See I.E. on Num. 21:24 (Vol. 4, pp. 173,174).</i> is today in their hands. ALL THE SIDE. The word <i>yad</i> (side) means place.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">The literal meaning of <i>yad</i> is hand. Hence I.E.’s comment.</i> Compare, <i>yad</i> (side) in <i>by the side of the Jordan</i> (Num. 13:29). NONE WAS LEFT TO HIM.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Hebrew, <i>hishir</i> (he [Israel] left him).</i> Each of the Israelites [left none to him].<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"><i>Hishir</i> (none was left) is in the singular. Thus our verse literally reads, and we smote him until he left him with no one remaining. I.E. renders this, and we smote him until each one of the Israelites left him no one standing.</i> <i>Hishir</i> is in the perfect. THE REGION OF ARGOB. The words of the Aramaic translator<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Onkelos.</i> are known.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Onkelos renders <i>chevel</i> as <i>tarchona</i>, i.e., Trachonites. Trachonites is a district on the Golan heights.</i> Some say that Argob is the name of a person who possessed this region as an inheritance from his father. Some go far afield and say that the <i>alef</i> of Argob is superfluous and that Argob is related to the word <i>regavim</i> (clods) in <i>And the clods cleave fast together</i> (Job 38:38).<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">They render <i>chevel</i> Argob as the district of clods.</i> AFTER THE CUBIT OF A MAN. After the cubit of a normal person. Observe, Og was double in size.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Og was double the size of a normal person. I Sam. 17:4 tells us that Goliath’s height was six cubits and a span. This is about twice the height of a normal person. Goliath was of the Rephaim (I Chron. 20: 4-8), as was Og. Hence I.E.’s reasoning (Weiser).</i> It is unlikely that the Torah is speaking of Og’s cubit,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">According to Rashi, Scripture speaks of Og’s cubit when it describes his bed.</i> for if this were so, then what is Scripture trying to teach?<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Since we do not know Og’s span, Scripture’s statement that Og’s bed was nine cubits long and four cubits wide is meaningless.</i> Furthermore, he would not have the image of a person at all.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">If we assume that Og’s span was twice that of a normal person, then his bed indicates that Og’s dimensions were way beyond that of a human being. I.E. did not believe that such giants existed.</i> JAIR THE SON OF MANASSEH. I have already explained that he came from the tribe of Judah.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">See I.E. on Num. 32:41 (Vol. 4, p. 254).</i> THE GESHURITES AND THE MAACATHITES. Two nations. TO MACHIR. This was explained.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">It means to the children of Machir. See I.E. on Num. 32:40 (Vol. 4, p. 254).</i> THE MIDDLE OF THE VALLEY FOR A BORDER.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Literally, the middle of the valley and border.</i> The word <i>u-gevul</i> (for a border)<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Literally, and border.</i> is be rendered, and its border.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">According to I.E. our clause should be rendered, the middle of the valley and its border.</i> So too <i>u-gevul</i> (the border thereof) in <i>the Jordan being the border thereof</i> (v. 17).<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Literally, the Jordan and boundary. I.E. believes that this should be rendered, the Jordan and its boundary.</i> AND I COMMANDED YOU. Moses speaks to the children of Gad and Reuben.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Even though he was addressing all the Israelites.</i> He uses the term you, not them,<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Since Moses spoke to Israel, he should have used the term them when referring to Reuben and Gad.</i> because they are included among the Israelites. The reverse is true with, <i>that Moses commanded the Levites…Take this book of the law…For I know thy rebellion</i> (Deut. 31:25-27).<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Here Moses is addressing the Levites, but part of what he says is directed to Israel.</i> Moses did not address the Levites.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">When he said, <i>For I know thy rebellion…</i></i> On the contrary, he spoke to all of Israel.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">When he said, <i>For I know thy rebellion…</i></i> He addressed the Levites<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">The point is that some of what Moses said when he spoke to the Levites was directed specifically at the Levites, but the rest was directed to all of Israel. Moses could address Israel while speaking to the Levites because the Levites are part of Israel.</i> because they are included in all of Israel. The meaning of <i>va-etchannan</i> (and I besought) is, <i>and I had already besought</i>.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Before charging Joshua. He would not beseech God to pass over the Jordan after telling Joshua that he would lead Israel into Canaan.</i> When Moses mentioned Joshua and said, <i>And I commanded Joshua</i>, etc. (v. 21) because I am not passing over with you, he had already asked the Lord to be allowed to pass over with the Israelites; <i>for God’s greatness is unsearchable</i> (Ps. 145:3) and <i>They are new every morning; Great is Thy faithfulness</i> (Lam. 3:23).<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Hence Moses thought that God might relent and permit him to enter Canaan.</i> THOU HAST BEGUN. The wisest of the wise<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Moses.</i> said: <i>Thou hast begun to show Thy servant Thy greatness</i>, in heaven and on earth,<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">I.E.’s paraphrase of the second part of our verse.</i> i.e., the manner in which You conduct the world. AND THY STRONG HAND. Via the signs performed through Moses so that the world learned that there is no God but the Lord. The meaning of <i>El</i><sup class=\"footnote-marker\">26</sup><i class=\"footnote\">The term for God in our verse.</i> (God) is mighty. IN HEAVEN. Wherein are the angels and the hosts.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">The stars.</i> OR ON EARTH. Wherein are the beasts and human beings. ACCORDING TO THY WORKS. All of which are governed by wisdom. MIGHTY. In ability.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">God has the might to execute His will.</i> This section was written to instill a love of the Land of Israel. If they love the land, they will observe God’s commandments so that they will not be exiled from the land. GET THEE UP INTO THE TOP OF PISGAH. The reference is to the valley that is in the field of Moab, the top of Pisgah.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">See I.E. on Num. 21:18 (Vol. 4, p. 172).</i> SO WE ABODE IN THE VALLEY. The meaning is, and we had already stayed in this valley, which is the top of Pisgah,<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Before coming to the plains of Maob, where they presently were.</i> for from there<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Mount Abiram.</i> they journeyed to the plains of Moab.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Where they now were.</i> The valley is in the mountains of Abarim, for the latter is clearly stated.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"><i>And they journeyed from the mountains of Abarim, and pitched in the plains of Moab</i> (Num. 33:48).</i> Moses now commenced to speak about the commandments. He began with idol worship because they were near Bethpeor.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Where Israel worshipped Baal of Peor. See Num. 25:3.</i> WHICH I TEACH YOU, TO DO THEM. The main purpose of study is the observance of the commandments. THAT YE MAY LIVE. For those who worshipped <i>pe’or</i> were destroyed.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Verse 3. For the incident of Baal-peor, see Num. 25:1-9.</i> AND POSSESS. The middle root letter of the verb <i>vi-yerishtem</i> (and possess)<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The <i>resh</i>. The root of <i>vi-yerishtem</i> is <i>yod, resh, shin</i>.</i> is vocalized with a <i>chirik</i> because the <i>yod</i> is silenced and made invisible by the <i>chirik</i> beneath the <i>vav</i>.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">According to the rules of Hebrew grammar the word should be vocalized <i>vi-yerashtem</i>. Hence I.E.’s comment.</i> There is no other word that is similarly vocalized. YE SHALL NOT ADD. On your own<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">According to Rabbi Judah Ha-Levi, the Chief Bet Din may add laws to the Judaic code. The individual may not. I.E. seems to take the same position.</i> and think that it is in the service of God. You shall similarly not diminish.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">From God’s commandments.</i> Now, my<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Moses.</i> statement <i>that ye may live</i> does not require witnesses, for <i>Your eyes have seen…</i> (v. 3).<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">That God destroyed those who worshipped Baal-peor, but those who remained faithful to the Lord are alive today (v. 4).</i> IN BAAL-PEOR. <i>Be-va’al pe’or</i> (in Baal-peor) means because of Baal-peor.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The <i>bet</i> here has the meaning of because rather than in. I.E. renders our clause as: your eyes have seen what the Lord did because of Baal-peor.</i> There are many such instances.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Where the <i>bet</i> here has the meaning of because.</i> Whoever did not worship Baal-peor is alive.  [I HAVE TAUGHT YOU.] Moses states, <i>I have taught you</i>, after saying <i>which I teach you</i> (v. 1), because he wants to add, <i>even as the Lord my God commanded me</i>. The meaning of our verse is, the precepts which I taught you are God’s commandments, which you should observe in the land that God will give you for a possession. Furthermore, the commandments are your glory over the nations. 6. YOUR WISDOM AND YOUR UNDERSTANDING IN THE SIGHT OF THE PEOPLES. Because an intelligent person can understand the basis of all the commandments. An intelligent person can ascertain the reason why they were given. FOR WHAT GREAT NATION IS THERE. That has God so near in that He always answers him in all that he intelligently<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Hebrew, <i>be-chokhmah</i>. I.E. adds <i>be-chokhmah</i> to indicate that God responds only to intelligent requests. The word <i>be-chokhmah</i> is not found in <i>Vat. Ebr.</i> 28.</i> requests of Him. Furthermore, unlike Israel there is no great nation that has statutes and ordinances that reason tells us are righteous.  A great nation means, great in intelligent people who fear the Lord. ONLY TAKE HEED TO THYSELF. Its meaning is, should you forget everything, do not forget the day that you stood at Sinai. WHICH THINE EYES SAW. The reference is to <i>And all the people perceived the thunderings, and the lightnings</i> (Ex. 20:15).  [ALL THE DAYS THAT THEY LIVE UPON THE EARTH.] Scripture says this because God knows that they can not properly observe His commandments when they are in countries where others rule over them.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">I.E. explains earth (<i>adamah</i>) as referring to the Land of Israel, as in Deut. 11:21.</i> UNTO THE HEART OF HEAVEN. The middle of heaven.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The heart lies in the middle of the body. Hence heart is used in the sense of middle. See I.E. on Ex. 15:8 (Vol. 2, p. 299). When a person looks straight up, it appears to him that he is staring at the middle of the sky.</i> Scripture speaks of those who look up. <i>The heart of the sea</i> (Ex. 15:8) is similar.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">It means the middle of the sea. See above note.</i> ONLY A VOICE. Which you heard,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"><i>Only a voice</i> is short for you only heard a voice.</i> for the voice is not visible to the eye.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Hence this interpretation.</i> I have already explained the meaning of <i>And all the people saw the sounds</i><sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Translated literally.</i> (Ex. 20:15).<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Scripture interchanges the way the senses are referred to because they are all perceived in one central place. See I.E. on Gen. 42:1 (Vol. 1, p. 386). Hence Scripture uses the term saw for heard.</i>  [COMMANDED ME AT THAT TIME.] For God told Moses all the statutes and ordinances at Sinai. However, Moses related them to Israel in the second year<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">That is, from the time of the revelation at Sinai until they sent out the spies to Canaan in the second year.</i> and again in the fortieth year.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Deut. 1:5.</i> [Moses tells the Israelites:] Since <i>you saw no form</i> (v. 12) <i>take ye therefore good heed unto yourselves</i> (v. 15) lest you corrapt what you saw (v. 16), that is, lest you corrupt the truth<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">To claim that you saw an image.</i> or your ways.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">You make an image.</i> A GRAVEN IMAGE. The word <i>pesel</i> (graven image) refers to an object that has been fashioned.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Hebrew, <i>niktzav</i> (literally, cut).</i> Compare, <i>va-yifselu</i> (did fashion) in <i>And Solomon’s builders…did fashion them</i> (I Kings 5:32). MALE OR FEMALE. Worshipped by some well-known nations. There are also nations that bow down and worship any beast that they meet at the beginning of their day in order to bring down a power from on high; for example, they worship the scorpion<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Which has the form of the constellation Scorpio.</i> if they want someone bitten. The same applies to the remaining forty-seven forms.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">There are 48 forms in heaven. Since I.E. already mentioned Scorpio, there are 47 remaining forms.</i> THE SUN AND THE MOON. Which are the great lights.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Gen. 1:16.</i> After mentioning the stars, Scripture goes on to use a general term, namely, <i>even all the host of heaven. All the hosts of heaven</i> refers to the planets,<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Literally, moving stars.</i> which are light-giving stars, and all the constellations and forms.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Which appear in heaven (Weiser).</i> THOU BE DRAWN AWAY.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Hebrew, <i>ve-nidachta</i> (literally, and you will slip). Hence I.E.’s comment.</i> You will, as it were, slip and fall. WHICH THE LORD THY GOD HATH ALLOTTED. It has been empirically established that each and every nation has a specific star and constellation. Every city similarly has its own constellation. God raised Israel to a very high level in that God, and not any star, is Israel’s guide.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Literally, advisor.</i> Israel is thus God’s portion.  [NOW THE LORD WAS ANGERED WITH ME.] Moses says this because he had stated earlier, <i>But you hath the Lord taken and brought forth…to be unto Him a people of inheritance</i> (v. 20) in the land, so that you will serve Him. However, I will not share in this good. FOR YOUR SAKES. You were the cause of my not entering the land. I have already explained this.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">How Israel was the cause of Moses’ not entering the Land of Israel. See I.E. on Num. 20:8 (Vol. 4, p. 159).</i> TAKE HEED UNTO YOURSELVES…AND MAKE YOU A GRAVEN IMAGE. Moses had previously said something to this effect.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Verses 14 and 15.</i> He repeated himself because he wanted to add, <i>For the Lord thy God is a devouring fire</i> (v. 24). Hence<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Moses repeats himself because he wants to add: Since the Lord Your God is a devouring fire, take heed to yourself and do not worship idols.</i> I command you to [<i>take heed unto yourselves</i>…]. EVEN THE LIKENESS OF ANY THING. <i>Temunat kol</i><sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Literally, the likeness of all.</i> is to be rendered as the likeness of anything.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">In other words, <i>kol</i> is short for <i>kol davar</i> (all things, i.e., any thing).</i> WHICH THE LORD THY GOD HATH FORBIDDEN THEE. <i>Asher tzivvekha</i> (hath forbidden thee) is to be rendered as He commanded thee.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"><i>Asher tzivvekha</i> (hath forbidden thee) literally reads, which He has commanded you. However, it cannot have this meaning here for then our verse would read: and make you a graven image, even the likeness of anything which the Lord your God has commanded you. Hence I.E. comments that <i>asher tzivvekha</i> is to be read, <i>ka’asher tzivvekha</i>. In other words, it is to be interpreted as, which the Lord your God had commanded.</i> Or <i>tzivvekha</i> may be interpreted: which He commanded you not to make.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">In other words, <i>commanded</i> has the meaning of prohibited.</i> Compare, <i>I will also command</i> (atzavveh) <i>the clouds</i> (from raining rain upon it)<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Translated literally.</i> (Is. 5:6).<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Here too the word command has the meaning of prohibit.</i> Some say that the reference<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">That is, <i>temunat kol</i> (likeness of anything) refers to the making of an image of the stars.</i> is to the likeness of the stars.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">For Deut. 5:8 speaks of <i>kol temunah asher ba-shamayim mi-ma’al</i> (even any manner of likeness, of anything that is in heaven above).</i> However, this appears to me to be far-fetched. A DEVOURING FIRE. There is no <i>kaf</i> with the meaning of like prefixed to the word <i>esh</i> (fire). The meaning of <i>esh okhlah hu</i> (a devouring fire) is, like a devouring fire.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">In other words, <i>esh okhlah hu</i> (a devouring fire) should be interpreted as if written, <i>ke-esh okhlah hu</i> (like a devouring fire). I.E. notes this lest anyone take our text to imply any corporeality in God.</i> A JEALOUS GOD. With regard to idol worship. His jealousy devours like fire, which does not leave root or branch. WHEN THOU SHALT BEGET CHILDREN. Moses first tells the Israelites that the Lord God is a jealous God. He then tells them what will happen to them if they make an image. AND YOU SHALL DEAL CORRUPTLY. With regard to the rest of the commandments such as to murder or to commit adultery. I CALL HEAVEN AND EARTH TO WITNESS AGAINST YOU THIS DAY. Some say the witness of heaven and earth refers to the angels and the human beings.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">In other words, <i>I call heaven and earth to witness against you</i> means I call the angels in heaven and the inhabitants of earth to witness against you.</i> Others say that the reference is to the rain, as in <i>and I will make your heaven as iron, and your earth as brass</i><sup class=\"footnote-marker\">43</sup><i class=\"footnote\">As a result of lack of rain.</i> (Lev. 26:19). However, it appears to me that heaven and earth are witnesses, and the Israelites and their children will always see them, for they are everlasting, as in <i>as the days of the heavens above the earth</i><sup class=\"footnote-marker\">44</sup><i class=\"footnote\"><i>As the days of the heavens above the earth</i> means eternally.</i> (Deut. 11:21). <i>Hear, O ye mountains, the Lord’s controversy</i> (Micah 6:2); and <i>Behold, this stone shall be a witness against us</i> (Josh. 24:27) are similar.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">To heaven and earth bearing witness.</i> Should one dispute this on the basis of <i>For the heavens shall vanish like smoke</i><sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Which implies that the heavens are not eternal.</i> (Is. 51:6) and the like,<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Other similar verses.</i> [then I respond] the one who makes this argument is awake but his heart sleeps.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">He does not understand the true meaning of the verse, for it is not to be taken literally.</i> YE SHALL SOON UTTERLY PERISH. The word <i>tovedun</i> (ye shall utterly perish)<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">The usual form of the word is <i>tovedu</i>. Hence I.E.’s comment.</i> is similar to <i>tilmedun</i><sup class=\"footnote-marker\">50</sup><i class=\"footnote\">The correct reading is <i>yilmedun</i> (v. 10). <i>Tilmedun</i> is not found in Scripture. See Weiser.</i> (that you may teach).<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">The usual form of the word is <i>yilmedu</i>.</i> The word<sup class=\"footnote-marker\">52</sup><i class=\"footnote\"><i>Tovedun</i>.</i> is so vocalized<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">With a <i>tzere</i> rather than a <i>sheva</i> beneath the <i>bet</i> as in <i>yilmedun</i>.</i> because it is not in the construct.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">If the word was closely connected to that which follows then it would have been vocalized with a <i>sheva</i>. Compare <i>te’abbedun</i> (ye shall surely destroy) (Deut. 12:2) (Krinsky).</i> FEW IN NUMBER. I have already explained the meaning of <i>mete</i> (few).<sup class=\"footnote-marker\">55</sup><i class=\"footnote\"><i>Mete</i> (few) means men of. Anything that can be numbered is deemed a few. See I.E. on Gen. 34:30 (Vol. 1, p. 330).</i> WHICH NEITHER SEE, NOR HEAR. Scripture mentions the four senses.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">Seeing, hearing, tasting, and smelling.</i> It is unnecessary to mention the fifth<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">The sense of touch.</i> because it is thicker<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Coarser.</i> than the others.<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">The other senses are of a higher order. In other words, Scripture speaks only of the specialized senses.</i> Furthermore, it is the root of the life of the body.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">It is spread all over the body. All parts of the body are sensitive to touch.</i> Do not be amazed at the terms <i>u-vikashtem</i> (but…ye will seek) and <i>u-matzata</i> (and thou shalt find)<sup class=\"footnote-marker\">61</sup><i class=\"footnote\"><i>U-vikashtem</i> (but…ye will seek) is plural. <i>U-matzata</i> (and thou shalt find) is singular. We would expect Scripture to be consistent.</i> for Scripture speaks to many, to an entire nation, or to one person.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">Hence it employs both the singular and the plural.</i> WITH ALL THY HEART. I will explain this later.<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">The observance of the commandments is contingent on the perfection of the heart. See I.E. on Deut. 30:10.</i>  HE WILL NOT FAIL THEE. <i>Yarpekha</i> (fail thee) is the opposite of strengthen thee.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">Thus <i>yarpekha</i> (fail thee) means will cause you to weaken.</i> FOR ASK NOW OF THE DAYS PAST. <i>She’al na</i> means ask now.<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">In other words, <i>na</i> means now. See I.E. on Gen. 12:11 (Vol 1, p. 154).</i> SINCE THE DAY. The <i>lamed</i> of <i>le-min</i> (since) is superfluous.<sup class=\"footnote-marker\">66</sup><i class=\"footnote\"><i>Le-min</i> literally means to-from. Hence I.E.’s comment that <i>le-min</i> is to be interpreted as if written from (or since).</i> There are many such examples.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Of Scripture’s use of superfluous letters. See Vol. 1, p. XVII.</i> On the other hand, it may be there for literary purposes.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">Perhaps to rhyme with <i>le-yamim, le-miktzeh</i>, and other <i>lameds</i> in our verse.</i> AND FROM THE ONE END OF HEAVEN. Heaven, as I have explained, refers to the air,<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">The firmament.</i> which has ends.<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">At the point where the firmament appears to merge with the sea. See I.E. on Gen. 1:6 and the notes thereto (Vol. 1, p. 34). From this it appears that the correct reading in I.E. on Gen. 1:6, is, as was stated, <i>ketzot ha-shamayim</i> rather than <i>ketzot ha-shemesh</i>.</i> WHETHER THERE HATH BEEN. In his days. OR HATH BEEN HEARD LIKE IT. The reference being to <i>Did ever a people hear…</i>(v. 33). OR HATH GOD ASSAYED. Some say that <i>Elohim</i> (God) does not refer to the Lord.<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">It refers to any god.</i> Heaven forbid. It most certainly refers to God. ASSAYED. Scripture employs human language so that those who hear will understand. BY TRIALS. This is a general term.<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">It refers to all sorts of trials.</i> Or it refers to trials done via signs.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">In other words, it refers to signs which were brought by God in bringing the children of Israel out of Egypt.</i> Compare, <i>and did the signs in the sight of the people</i> (Ex. 4:30). AND BY WONDERS. The ten plagues. Scripture states, <i>and Moses and Aaron did all these wonders</i> (Ex. 11:10). AND BY WAR. The reference is most probably to the killing of the first-born and to the punishments meted out to the gods of Egypt.<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">See I.E. on Ex. 12:12.</i> AND BY A MIGHTY HAND. The reference is to Israel’s departure by high hand.<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">Confidently and fearlessly. See Ex. 14:8.</i> The outstretched arm refers to the pillar of fire and the pillar of cloud. AND BY GREAT TERRORS. The drowning of Pharaoh and his army along with the splitting of the sea on behalf of Israel. IN EGYPT. To the people of Egypt. IT WAS SHOWN. <i>Horeta</i> (it was shown) is a <i>hofal</i>. The meaning of our clause is, God showed you all this so that you will know that He alone is God. [THERE IS NONE ELSE.] This is to be understood according to the hint which I gave in my commentary on Koheleth on the verse that reads, <i>for one higher than the high</i> (Eccles. 5:7).<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">I.E. there explains that the verse alludes to a hierarchy of 55 powers in heaven.</i> Hence Scripture reads, <i>There is none else</i>.<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">That is, God is the ultimate power.</i> [GOD.] I have explained the meaning of <i>Elohim</i> (God) in the Torah portion <i>And Jethro Heard</i>.<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">See I.E. on Ex. 18:19 (Vol. 2, p. 361).</i> Scripture states, <i>And God</i> (Elohim) <i>spoke</i> (Ex. 20:1); and <i>God</i> (Elohim) <i>answered him by a voice</i> (Ex. 19:19); <i>God</i> (Elohim) <i>is come</i> (Ex. 20:17); <i>where God</i> (Elohim) <i>was</i> (Ex. 20:18); for <i>Elohim</i> (God) was the speaker.<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">Hence Scripture describes God as speaking.</i> [I quoted these verses] because there are some who do not understand when one is being brief.<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">Hence one quote would be insufficient.</i> It is a deep secret.<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">Why Scripture refers to God by the term <i>Elohim</i>. I.E. on Gen. 1:1 (Vol. 1, p. 26) explains that <i>Elohim</i> means angels and that God is referred to as <i>Elohim</i> because God works through the angels. I.E. seems to imply that God revealed himself on Sinai through angels rather than through His own essence.</i> THAT HE MIGHT INSTRUCT<sup class=\"footnote-marker\">82</sup><i class=\"footnote\">Hebrew, <i>le-yassereka</i> (literally, to discipline you).</i> THEE. He made thee to hear Him so that you would fear Him.<sup class=\"footnote-marker\">83</sup><i class=\"footnote\">I.E. interprets <i>le-yassereka</i> as to put God’s fear in you. Hence his interpretation.</i> This is borne out when Israel said, <i>but let not God speak with us, lest we die</i> (Ex. 20:16). Look, you feared because of what your eyes saw and your ears heard. There was another reason why God made you hear His voice. He did so because He loved your fathers (v. 37), your fathers being three.<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">In other words, <i>thy fathers</i> (v. 37) refers to Abraham, Isaac and Jacob.</i> AND CHOSE THEIR SEED. <i>Be-zaro</i> (their seed)<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">Literally, his seed.</i> alludes to Jacob. If Scripture had read <i>be-zaram</i> (their seed), then the eight nations<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">The six nations descended from Keturah the concubine of Abraham (Gen. 25:2), the descendants of Ishmael, and the descendants of Esau.</i> would have been included with us. AND BROUGHT THEE OUT WITH HIS PRESENCE. <i>Befanav</i> (with His presence)<sup class=\"footnote-marker\">87</sup><i class=\"footnote\">Literally, with His face.</i> means with His anger.<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">See I.E. on Lev. 26:17.</i> He was angry at Egypt. Others say that <i>panav</i> (presence) here is similar to <i>panav</i> (presence) in <i>And the angel of His presence saved them</i> (Is. 63:9).<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">I.E. explains this verse as follows: And the angel which He sent with His mouth (the mouth is in the face) saved them; that is, God commanded an angel to save them.</i> However, I believe that <i>panav</i> (presence) here is similar to <i>panekha</i> (thine own person) in <i>and thou go to battle in thy own person</i> (Josh. 17:11).<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">In other words, <i>panav</i> is to be rendered presence. See I.E. on Ex. 33:14 (Vol. 2, p. 688).</i> AS IT IS THIS DAY. Close to this day.<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">In the near future. I.E. comments thus because Israel had not as yet possessed the Land of Israel.</i> However, it really alludes to their possession of the land of the two Amorite kings, for Reuben, Gad, and the half tribe of Manasseh are called Israel.<sup class=\"footnote-marker\">92</sup><i class=\"footnote\">They are part of the people of Israel. Hence if they possessed their land, Moses could speak to all of Israel that they already possessed the land of mighty nations.</i> Scripture similarly reads, <i>as Israel did unto the land of his possession</i> (Deut. 2:12). The reference is not to the future, as many explain.<sup class=\"footnote-marker\">93</sup><i class=\"footnote\">But rather to the land possessed by Reuben, Gad and half of the tribe of Manasseh.</i> Proof of the latter is the fact that the psalm which opens with the words, <i>O give thanks unto the Lord, for He is good</i> (Ps. 136) reads, <i>To Him that smote great kings</i> (Ps. 136:17). Now the psalm only mentions Sihon<sup class=\"footnote-marker\">94</sup><i class=\"footnote\">King of the Amorites who dwelled in Transjordan</i> and Og<sup class=\"footnote-marker\">95</sup><i class=\"footnote\">King of Bashan.</i> (Ps. 136:19,20). The psalm says, <i>And gave their land for a heritage…Even a heritage unto Israel</i><sup class=\"footnote-marker\">96</sup><i class=\"footnote\">Even though their land was given to the above-mentioned two and a half tribes.</i> (Ps. 136:21,22). After stating that the Lord, <i>He is God; there is none else beside Him</i> (v. 35), Moses explains why by giving a very valuable reason. He begins with what the eye sees<sup class=\"footnote-marker\">97</sup><i class=\"footnote\"><i>Unto thee it was shown</i> (v. 35).</i> and goes on to logic and the wisdom of the heart.<sup class=\"footnote-marker\">98</sup><i class=\"footnote\"><i>That thou mightest know</i>. I.E.’s point is that <i>Unto thee it was shown, that thou mightest know</i> means what you saw with your eyes convinced your mind that the Lord alone is God.</i> He says, <i>Know that the Lord alone is God in the heavens above</i>, that is, in the heavens which are above human beings<sup class=\"footnote-marker\">99</sup><i class=\"footnote\">The layer of air. I.E. distinguished between the Heaven of Heavens (the place of the stars and planets) and the firmament. See I.E. on Gen. 1:1 (Vol. 1, p. 21).</i> and upon the earth which is under people. <i>And thy heaven that is over thy head shall be brass</i> [<i>and the earth that is under thee shall be iron</i>] (Deut. 28:23) is proof that this interpretation<sup class=\"footnote-marker\">100</sup><i class=\"footnote\">That heaven refers to the firmament and not to the Heaven of Heavens.</i> is correct. Now that you have seen the terrors, you shall place in your heart the conviction that you are obligated to observe God’s commandments.<sup class=\"footnote-marker\">101</sup><i class=\"footnote\">Verse 40.</i> The observance of God’s precepts will also go well with you and with your children after you.<sup class=\"footnote-marker\">102</sup><i class=\"footnote\">Verse 40.</i> THEN MOSES SEPARATED. This means, on the day that Moses separated these cities, he spoke the words of the covenant.<sup class=\"footnote-marker\">103</sup><i class=\"footnote\">The Decalogue, which follows in chapter 5.</i> BEYOND THE JORDAN, IN THE VALLEY. The reference is to Mount Abarim before Israel journeyed to the plains of Moab,<sup class=\"footnote-marker\">104</sup><i class=\"footnote\">See I.E. on Deut. 3:29.</i> even though Mount Abarim is in the land of Moab.<sup class=\"footnote-marker\">105</sup><i class=\"footnote\">For it lies in a different district.</i> AND MOSES CALLED UNTO ALL ISRAEL. As I have explained,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">See I.E. on Deut. 1:5.</i> to make the children hear the words of the covenant.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The Decalogue.</i> IN HOREB. This is Sinai.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Horeb is another name for Sinai.</i> THE LORD MADE NOT THIS COVENANT WITH OUR FATHERS. Alone.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">But also with us.</i> BUT WITH US, EVEN US. The meaning of <i>ittanu</i><sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Literally, with us.</i> (even us) is, but also with us.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Our verse literally reads: The Lord made not this covenant with our fathers, but with us (<i>ittanu</i>). I.E. believes that this should be interpreted: The Lord made not this covenant with our fathers alone, but also with us. In other words, <i>ittanu</i> (us) should be interpreted as if written <i>gam</i> (also) <i>ittanu</i>.</i> It is similar to <i>thy name shall not be called any more Jacob</i> (Gen. 35:10).<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"><i>Thy name shall not be called any more Jacob</i> should be read as if written, Thy name shall not be called any more only Jacob. See I.E. on Gen. 35:10 (Vol. 1, p. 332).</i> Or it means the Lord did not make a covenant with our fathers who were in Egypt but only with us,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">In this case, no words have to be added to our verse and the clause is to be taken literally; i.e., the Lord made not this covenant with our fathers, but with us.</i> for there were many in the camp who heard the covenant from the mouth of God.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The tribe of Levi and those who were under twenty when Moses sent out the spies to Canaan.</i> Moses therefore said even us, those who are here, and are alive. Moses’ words, <i>with you</i> (v. 4) and [<i>I stood</i>] <i>between</i> [<i>the Lord</i>] <i>and you</i> (v. 5) is proof of the correctness of this interpretation. FACE TO FACE. Without an intermediary.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Face to face is not to be taken literally, for God has no face.</i> This means I spoke to you, although you did not see Me. The metaphor used in our verse is that of a person who speaks to another person face to face even though the person being spoken to does not see that speaker.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">This would be the case when the speaker and the addressed would be in a pitch dark room. I.E.’s point is that Moses received a clear message.</i> I STOOD BETWEEN THE LORD AND YOU. I have already explained this.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Moses could say this because “for there were many in the camp who heard the covenant from the mouth of God.” See I.E. on verse 3.</i> FOR YE WERE AFRAID BECAUSE OF THE FIRE. Even though you did not go up the mountain. [SAYING.] The word <i>saying</i> is connected to the previous verse. Its meaning is, <i>The Lord spoke with you face to face…out of the midst of the fire</i> (v. 4) <i>saying</i>.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"><i>I am the Lord thy God</i>, etc.</i> It is possible that <i>I stood between the Lord and you</i> means I stood between the Lord and you after the revelation at Sinai. Its meaning is, God spoke with you face to face [at Sinai] and from that day on I stood between the Lord and you because you were afraid,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Of the fire.</i> as Moses goes on to explain. AND WENT NOT UP INTO THE MOUNT. When I went up. Compare, <i>but Moses drew near unto the thick darkness</i> (Ex. 20:18). Do not pay attention to the fact that the word <i>saying</i> is far removed [from the end of verse 4],<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">In other words, do not be surprised that the last word in verse 5 is to be interpreted as the conclusion of verse 4.</i> for there are many such instances.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Where a word is not connected to what immediately precedes it.</i> The speaker<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Moses.</i> did not separate the verses and sections.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">This was done later. I.E. apparently takes issues with those who believe that the arrangement of the verses and chapters of the Torah is from Sinai.</i> Also do not pay attention to the words,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">The difference in wording between the Decalogue in Deuteronomy and that in Exodus. I.E. discusses these differences in his commentary on the latter. See I.E. on Ex. 20:1 (Vol. 2, pp. 394-406).</i> for they are like bodies and their meanings are like souls.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">In other words, it is the ideas and not the exact wording that matters. See I.E. on Ex. 20:1 (Vol. 2, pp. 394-406).</i> One who cuts with two similar tools produces the same result. Scripture therefore interchanges <i>shav</i> (false)<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Literally, vain.</i> (v. 17) and <i>sheker</i> (false) (Ex. 20:13),<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Ex. 20:13 reads: <i>Thou shalt not bear false witness</i> (ed shaker). Deut. 5:17 reads: <i>Neither shalt thou bear</i> false/vain <i>witness</i> (ed shav).</i> as these terms are brothers.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">They convey the same meaning.</i> All lies are vanity. I have already explained that the word <i>zakhor</i> (remember) (v. 8) means the same as <i>shamor</i> (keep).<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Ex. 20:8 reads: <i>Remember</i> (zakhor) <i>the sabbath day to keep it holy</i>. Deut. 5:12 reads: <i>Remember</i> (shamor) <i>the sabbath day to keep it holy</i>. Hence I.E.’s comment.</i> Moses adds,<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">When repeating the commandment in Deuteronomy to observe the Sabbath. <i>As the Lord thy God commanded thee</i> is not found in Exodus. Hence I.E.’s comment.</i> <i>as the Lord thy God commanded thee</i> (v. 12). It means, when you stood around Mount Sinai.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">The meaning of <i>as the Lord thy God commanded thee</i> is keep the Sabbath as God commanded you at Sinai when he revealed the Decalogue.</i> NOR THINE OX, NOR THINE ASS, NOR ANY OF THY CATTLE. A particular followed by a general term.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Ox and ass are particulars. Cattle is the general term.</i> At first<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">In the first version of the Decalogue. The parallel verse in Ex. 20:10 reads: <i>nor thy cattle</i>. Ox and ass are not mentioned.</i> only the general term is used. Both say the same.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Both versions state the same idea.</i> THAT…MAY REST. Scripture here adds the explanation of the law regarding the man-servant and the maid-servant,<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Why they are to rest on the Sabbath.</i> namely, <i>And thou shalt remember that thou was a servant</i>.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">This explanation is not found in the parallel verse in Exodus.</i> Now God gave rest to your servant. <i>Therefore the Lord your God commanded</i> [thee] to do this on the Sabbath day refers to giving rest to one’s servant.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">I.E.’s paraphrase of <i>therefore the Lord thy God commanded thee to keep the sabbath day</i>.</i> Some say<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Some offer another meaning for <i>And thou shalt remember that thou was a servant</i>.</i> that a servant does not rest.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">The Jews in Egypt did not have any rest.</i> Now God took you out of slavery and commanded you to rest so that you will remember that you were a slave.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">According to this interpretation, it is not a reason for giving the servant rest but it is a reason why the Israelite himself must rest. He must do so because his rest will remind him that he was a slave and that God freed him.</i> In the commandment that begins with the word <i>Honor</i> (v. 16),<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"><i>Honor thy father and thy mother</i>.</i> Scripture goes on to say, <i>as the Lord thy God commanded thee</i>. This is to be understood in line with my interpretation.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">On verse 5. There I.E. comments that <i>as the Lord thy God commanded thee</i> (v. 12) means as the Lord thy God commanded thee when you stood around Mount Sinai. Similarly, here.</i> AND THAT IT MAY GO WELL WITH THEE. Some say that this alludes to the world to come. I will allude to the secret of the world to come in my comments on <i>I kill, and I make alive</i> (Deut. 32:39). THY DAYS. Scripture goes on to explain that they will be good days.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"><i>And that it may be well with thee</i> elaborates on <i>that thy days may be long</i>; i.e., your long days will be good days.</i> Know that all the early sages are of the opinion that <i>I am</i> (v. 6) is the first statement<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">Contra I.E. who believes that the Decalogue begins with v. 7.</i> even though there is room to ask why the one who separated the statements did not separate <i>Thou shalt have no other gods</i> (v. 7).<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">From <i>I am</i>. The Decalogue is divided into ten sections in the massoretic edition of the Torah. Each of these sections is devoted to a particular statement. Now, if <i>I am</i> is an independent statement, it should form an independent section. However, it does not. Hence <i>I am</i> seems to be an introduction to that which follows. We have followed <i>Vat. Ebr</i>. 38 which reads <i>lo hifsik</i>.</i> I have already explained the Ten Statements,<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">And noted that <i>I am</i> is the first of the Ten Statements. See I.E.’s comments on Ex. 20:1 in both the long and the short commentary. See Vol. 2, pp. 401-404.</i> relying on their opinion.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">On the opinion of the early sages.</i> However, I believe that the statement <i>I am</i> is not part of the Ten Statements, for the meaning of <i>I am</i> is, I am the one who commands. <i>I am</i> is the basis of the commandments, as I have explained previously.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">“<i>I am</i> includes all precepts directed at the heart, tongue, and human deeds. For one who does not believe in his heart that God exists has no reason to be obligated to observe any commandments” (I.E., Vol. 2, p. 415).</i>  The word <i>chamad</i> (coveted) has two meanings in Hebrew.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">I.E. is commenting on verse 18, which reads: <i>ve-lo tachmod</i> (neither shalt thou covet).</i> One is to rob, to extort, to take someone’s property by force and compulsion. This is the meaning of the word in <i>neither shall any man covet</i> (yachmod) <i>thy land</i><sup class=\"footnote-marker\">45</sup><i class=\"footnote\">If <i>neither shall any man covet</i> (yachmod) <i>thy land</i> means no one shall desire your land, then the Land of Israel would be an undesirable land. Hence the meaning of <i>neither shall any man covet</i> (yachmod) <i>thy land</i> must be no one will take your land.</i> (Ex. 34:24). For if this is not its meaning, then the land is bad. But Scripture only comes to praise the land. The second meeting is to desire in the heart without acting.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">On the desire.</i> Now, <i>Neither shalt thou covet thy neighbor’s house</i> (Ex. 20:14) is the ninth statement, and <i>thou shalt not covet thy neighbor’s wife</i> (<i>Ibid.</i>) is the tenth statement.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">This interpretation does not count <i>I am</i> as the first statement of the Decalogue. Therefore, it counts <i>Neither shalt thou covet thy neighbor’s house</i> and <i>thou shalt not covet thy neighbor’s wife</i> as two separate statements.</i> According to this interpretation, <i>thy neighbor’s house</i> and <i>thy neighbor’s wife</i> are connected to each other.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">That is, they have a similar meaning even though they form two separate statements. Hence Scripture can invert these statements. I.E. comments thus because in Exodus the prohibition against coveting <i>thy neighbor’s house</i> precedes <i>thou shalt not covet thy neighbor’s wife</i>, while the reverse is true in Deuteronomy (Weiser).</i> On the other hand, <i>thy neighbor’s house</i> might be a general rule.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">In other words, <i>Neither shalt thou covet thy neighbor’s house</i> is the tenth statement. Scripture first states the general rule and then goes into detail; that is, <i>Neither…thy neighbor’s house</i> includes your neighbor’s wife, servant, ox, ass, and all that he owns. According to this interpretation, <i>I am</i> is the first statement and <i>Neither shalt thou covet thy neighbor’s house</i> is the tenth.</i> The fact that Moses in this book [Deuteronomy] in which he explains the Torah, employs <i>ve-lo</i><sup class=\"footnote-marker\">50</sup><i class=\"footnote\">I.E, <i>lo</i>.</i> <i>titavveh</i> (neither shalt thou covet) (v. 18) in place of <i>lo tachmod</i> (thou shalt not covet) (Ex. 20:14) is proof of this.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">That <i>Neither shalt thou covet thy neighbor’s house</i> is a general statement, for Moses explains it by using a different term in Deuteronomy.</i> Many say that one cannot sin with one’s thoughts and there is no reward and punishment for what one thinks. However, one can refute them by quoting many verses. I will not prolong my argument. I will merely point to the following: <i>A heart that deviseth wicked thoughts</i> (Prov. 6:18); <i>thou didst well that it was in thy heart</i> (II Chron. 6:8); <i>And to them that are upright in their hearts</i> (Ps. 125:4). Moses at the end<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Of his review of the commandments.</i> said, <i>in thy mouth, and in thy heart, that thou mayest do it</i> (Deut. 30:14). The main purpose of the <i>mitzvot</i> is to perfect the heart. Most of them serve as a memorial.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">They remind the heart what it is to believe. See <i>The Secret of Torah, A Translation of Ibn Ezra’s Yesod Mora</i>, translated by H. Norman Strickman, Jason Aaronson, 1995, p. 78: “Some commandments serve as reminders of the fundamental precepts. For example, the Sabbath commemorates creation. Likewise, not permitting one’s slave to work on the Sabbath recalls the Exodus from Egypt. Similarly, the Pascal lamb, the <i>matzot</i>, the bitter herbs, the <i>sukkah</i>, the <i>mezuzah</i>, and the <i>tefillin</i> worn on the hand and head. Likewise, the <i>tzitzit.”</i></i> The distinction made between a sin committed deliberately and one committed inadvertently should convince them.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">That one can sin with one’s thought, for one who sins deliberately is punished while one who sins inadvertently is not.</i> THESE WORDS. Its meaning is, these Ten Statements and not the words which follow them.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">In the Torah.</i> A GREAT VOICE. They never heard one like it. AND IT WENT ON NO MORE. This occurred only one time. Observe, Scripture explains why the voice <i>went on no more</i>, namely, <i>And it came to pass, when ye heard…</i>(v. 20). HIS GLORY. The appearance of fire. AND HIS GREATNESS. The voices, the lightning, and the sound of the <i>shofar</i>. AND…HIS VOICE. The Ten Statements. There is one opinion that God only uttered <i>I am</i> (v. 6).<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">If the reference is to a Rabbinic sage, then “that God only uttered <i>I am”</i> is short for, that God only uttered <i>I am</i> and <i>Thou shalt have no…</i> See I.E. on Ex. 20:1 (Vol. 2, p. 393). Also see <i>Horiyot</i> 8a.</i> THE VOICE OF THE LIVING GOD. <i>Elohim</i> (God), as I have explained,<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">See I.E. on Gen. 1:1 (Vol. 1, p. 24).</i> is in the plural.  I believe that Scripture uses the term <i>living</i> to differentiate between God<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">God is the prime mover of the universe.</i> and the heavenly host,<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">The stars and planets are moved by God. They do not move on their own.</i> for the heavenly host does not move by its own power.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">As God is the source of its movement.</i> AND THOU SHALT SPEAK UNTO US ALL. The word <i>at</i> (thou)<sup class=\"footnote-marker\">61</sup><i class=\"footnote\"><i>At</i> (you) is a feminine pronoun.</i> is similar to the word <i>at</i> (thou) in <i>And if Thou</i><sup class=\"footnote-marker\">62</sup><i class=\"footnote\">God.</i> (at) <i>deal thus with me</i> (Num. 11:15). It is explained there.<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">There I.E. explains that <i>at</i> can be used in the masculine.</i> THEY HAVE WELL SAID. <i>Hetivu</i> (they have well) is a verb in the perfect. It comes from a root in which only two letters are sounded.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">Its root is <i>tet, vav, bet</i>.</i> OH THAT. Scripture does not say <i>mi yitten li</i> (oh that I) but rather <i>mi yitten la-hem</i> (oh that they).<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">In other words, the object of <i>mi yitten</i> is Israel not God.</i> The word <i>la-hem</i> (they) thus follows <i>ve-hayah levavam zeh</i> (such a heart as this).<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">Our verse reads, <i>mi yitten ve-hayah levavam zeh la-hem</i> (oh that they). This literally reads, Oh that such a heart as this to them. I.E. believes that this should be read as if written, <i>mi yitten la-hem ve-hayah levavam zeh lahem</i> (oh that they had such a heart as this).</i> Note, God’s decrees are the source of all actions and movements.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">In heaven and on earth. In other words, God is the first cause of everything.</i> The power and nature of all that is found beneath the heavens is determined by the arrangement of the heavenly bodies. These are connected to the roots below.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">The root of all things, every element on earth, is influenced by a heavenly source.</i> The same applies to the compounds.<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">To all things that are compounds of the four elements.</i> All things similarly depend on the movements of the heavenly bodies day by day and time by time, for there is always a change,<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">Everything on earth is in a state of flux. “It is because of the heavenly motions that change comes to all things born of the earth, be they metal, plants, or living beings” (<i>Yesod Mora</i>, p. 173).</i> as the author of the <i>Sefer Yetizrah</i> explained.<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">The <i>Book of Creation</i> is a mystical work composed between the third and sixth centuries either in the Land of Israel or in Babylonia.</i> The parts<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">The particular (individual items) of each category.</i> receive<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">Sustenance.</i> from the categories<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">According to I.E. the hosts of heaven are in charge of the categories, which are eternal. Everything belongs to its own category, i.e., human beings, animals, plants, etc. See I.E. on Ex. 33:21 (Vol. 2, p. 698), “Note, all plants, all that live on the earth, all fowl, cattle…and human beings are tied to the 48 forms of the sphere.”</i> according to their nature.<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">The categories are eternal. They influence their parts on earth. For example, life is a category. Different creatures have different life spans based on their nature. The heavenly apparatus which influences life will thus provide life to a creature according to its unique nature.</i> It is due to the power of the “categories” that they<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">Human beings.</i> can make some small changes in nature.<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">By mastering the science of the categories man can save himself from what the stars have decreed. See I.E. on Ex. 33:21, Vol. 2, pp. 691-692.</i> This is the meaning of <i>and the Lord hardened Pharaoh’s heart</i> (Ex. 11:10).<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">Pharaoh was born with a “hard heart.”</i> In another place, Scripture states, <i>and hardened his heart, he and his servants</i> (Ex. 9:34).<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">Pharaoh choose not to develop his soul.</i> It is all true. Scripture therefore states, <i>O Lord, I know that man’s way is not his own</i> (Jer. 10:23). It similarly states, <i>O Lord, why dost Thou make us to err from Thy ways</i> (Jer. 63:17). Moses said, <i>therefore choose life</i> (Deut. 30:19).<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">For man has free will to improve and develop his soul. According to I.E. a person is born with certain personality traits. Some of these traits may be evil. God may thus be said to determine man’s behavior. However, man has it in his power to overcome these evil traits. Thus man has free will. See I.E. on Ex. 7:3 (Vol. 2, p. 145) and the notes thereto.</i> Now, since God does not withhold good,<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">From the deserving. God has so arranged the world that good will automatically befall the person who leads a good life. God will not interfere with nature and prevent good from descending upon that person.</i> He loves to do good. Scripture employs human language when it says, <i>Oh that</i>.<sup class=\"footnote-marker\">82</sup><i class=\"footnote\">Moses spoke as people normally do when he said, <i>Oh that…</i></i> GO SAY TO THEM. Moses was to go down.<sup class=\"footnote-marker\">83</sup><i class=\"footnote\">From Mount Sinai and tell the people to return to their tents.</i> STAND THOU HERE BY ME. Moses was to return.<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">After telling the people to return to their tents, Moses was to return to Mount Sinai.</i> Scripture similarly states, <i>and I will speak unto thee all the commandment, and the statutes, and the ordinances</i>. It is thus clear that most of the Torah was told to Moses at Sinai. However, Moses transmitted it in the wilderness of Sinai. I believe that he did so in the eleven days that they traveled from Sinai.<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">To Kadesh-barnea. See I.E. on Deut. 1:2.</i> YE SHALL OBSERVE TO DO. Scripture states this<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">Our verse seems to be repeating verse 29. Hence I.E.’s comment.</i> in order to add, <i>and ye shall not turn aside to the right hand or to the left</i>. IN ALL THE WAY. This explains <i>to the right hand or to the left</i>.<sup class=\"footnote-marker\">87</sup><i class=\"footnote\">In the previous verse.</i> The main purpose of this commandment<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">That is, these commandments. I.E. employs a collective noun.</i> and the statutes and ordinances is that you, your son, and your son’s son fear the Lord. Faith of the heart is the basis of the commandments. When you fear God, you are fulfilling your destiny as a person. Man, as is noted by Koheleth, was created for this very reason.<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">See Eccles. 12:13, <i>Fear God, and keep His commandments; for this is the whole man</i>.</i> Furthermore, your days will be prolonged with everyone<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">With your fellow Israelites.</i> on the land and for the individual,<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">The select few who are worthy of enjoying the world to come.</i> in the world to come.<sup class=\"footnote-marker\">92</sup><i class=\"footnote\">Some editions have “in this world.” However, this rendering appears incorrect, for what difference is there between “on the land” and “in this world”?</i> AND OBSERVE TO DO IT. Behold. I command you to observe that it may be well with you. A LAND FLOWING WITH MILK AND HONEY. This is connected to <i>to possess it</i> (v. I).<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"><i>A land flowing with milk and honey</i> is connected to the end of the first verse.</i> Now, it is far from it,<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"><i>A land flowing with milk and honey</i> concludes the first verse even though it is some distance from it.</i> or it is missing a <i>bet</i>,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">In other words, <i>eretz</i> (a land) is to be read as if written <i>be-eretz</i> (in a land). In this case, the clause reads, in a land flowing with milk and honey, and is connected to <i>that it may be well with thee, and that you may increase mightily</i>.</i> as in <i>that was found in the house of the Lord</i> (II Kings 12:11).<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The verse literally reads, that was found house of the Lord. The latter is to be read as if written, that was found in the house of the Lord. In other words, <i>bet Adonai</i> is to be read as if written <i>be-vet Adonai</i>.</i> HEAR O ISRAEL: THE LORD (<i>YHVH</i>) OUR GOD, THE LORD (<i>YHVH</i>) IS ONE.] That which the ancients, of blessed memory, transmitted regarding the reading of the <i>shema</i> is true,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">According to Rabbinic tradition there is a biblical command to recite <i>Hear</i> (shema), <i>O Israel</i>, morning and evening.</i> and there is no need for further investigation. Note that the glorious name (<i>YHVH</i>) is a noun.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">A proper noun.</i> This being the case, why is it said a second time?<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Why repeat the proper noun? Scripture should have read, Hear, O Israel, the Lord (<i>YHVH</i>) our God is one. It should be noted that I.E. comments elsewhere that it is biblical style to repeat nouns in the same verse. See I.E. on Gen. 19:24, (Vol. 1, p. 208) and on Ps. 1:2.</i> The answer is that Adam is a noun. Adam is also an adjective, and not a noun,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">In other words, the name Adam is at times a proper name and at other times an adjective.</i> even though<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">“Even though” seems out of place. Some suggest omitting it. In this case, our text reads: Adam is also an adjective and not a noun, [for] he was called after the very earth. In other words, Adam as an adjective means the one who was created out of the earth. See I.E. on Gen. 2:8 (Vol. 1, p. 53). Adam is derived from the word used for ground (<i>adamah</i>).</i> he was called after the very earth. The same is true of the name <i>YHVH</i>.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">It is employed both as a proper noun and as an adjective. See I.E. on Ex. 3:15 (Vol. 2, pp. 67,68).</i> The fact that <i>YHVH</i> is connected to <i>tzeva’ot</i> (hosts)<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"><i>Adonai tzeva’ot</i> (the Lord of hosts) (Is. 1:9).</i> is proof.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">For <i>Adonai</i> is in the construct with <i>tzeva’ot</i>, whereas a proper name cannot come in the construct. See I.E. on Ex. 3:15 (Vol. 2, p. 65).</i> On the other hand, the term <i>Elohenu</i> (our God) might be the object.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">In other words, the main purpose of the verse is to teach us that <i>YHVH</i> is our God.</i> The name <i>YHVH</i> was repeated in order to state <i>YHVH echad</i> (the Lord is one) the meaning of which is, only <i>YHVH</i>.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">After Scripture tells us that <i>YHVH</i> is our God, it goes on to say that only <i>YHVH</i> is our God.</i> There are many proofs that <i>YHVH</i> alone is God.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">The medieval Jewish philosophers proved that there can be only one God.</i> The verse that states, <i>In that day shall the Lord be One</i> (echad)<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">I.E. renders this, In that day shall the Lord alone be God.</i> (Zech. 14:9), speaks of men’s thoughts.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Actually, the Lord alone is God today also. However, in contemporary times there are many people who worship other gods.</i> In my opinion, the word one<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">In Zech. 14:9.</i> is connected to the word king, for Scripture writes: <i>And the Lord shall be King over all the earth; In that day shall the Lord</i> alone be King <i>and His name one</i> (Zech. 14:9).<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Zech. 14:9 reads: <i>And the Lord shall be King over all the earth; In that day shall the Lord be One, and His name one</i>. I.E.’s interpretation eliminates the implication that today there are more gods than <i>YHVH</i>, for it speaks of all people recognizing one king, i.e., the Lord.</i> The latter is similar in meaning to <i>For then will I turn to the peoples, A pure language, That they may all call upon the name of the Lord</i> (Zeph. 3:9}. Behold, all the nations will speak one language. The name of the Lord will therefore be one. AND THOU SHALT LOVE. Since we have no other god aside from the Lord, you are obligated to love Him, for we have no other god.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">I.E. repeats himself for purposes of emphasis. It is also possible that we have a conflation of two different manuscripts.</i> WITH ALL THY HEART, AND WITH ALL THY SOUL. The heart refers to knowledge. It is another term for the spirit of intelligence,<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">The rational soul.</i> for the heart is its first residence.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">See I.E. on Gen. 1:1 (Vol. 1, p. 25): “Speech is called <i>safah</i> (lip) because it is seen to come from the lips. Similarly, man’s highest soul is called heart (<i>lev</i>)…because the heart is its first resting place.”</i> The same applies to <i>wise-hearted</i> (Ex. 36:1) and to <i>He that getteth a heart</i> (Prov. 19:8).<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Translated literally.</i> THY SOUL.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Hebrew, <i>nafshekha</i>.</i> The reference is to the spirit, which is in the body.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">I.E. believed that man has three souls; vegetative (<i>nefesh</i>), animal (<i>ru’ach</i>), and rational (<i>neshamah</i>). See Vol. 1, p. xiii; also <i>The Secret of the Torah</i>, p. 96.</i> It is the spirit which lusts.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">The <i>nefesh</i>.</i> Its power is manifest in the liver. THY MIGHT. The meaning of <i>me’odekha</i> (thy might) is very very much.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">The word <i>me’od</i> means much. Thus <i>me’odekha</i> (your might) literally means your much. Hence I.E.’s comment.</i> It means that you should love Him to the utmost in any way that you are able. Your heart should be totally committed to the love of God.  AND THESE WORDS…SHALL BE. Those who deny the Rabbinic tradition<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The Karaites.</i> say that the reference is to the Decalogue, and that it is in reference to the Decalogue that Scripture states, <i>And thou shalt write them upon the door-posts</i> (v. 9). However, the truth is that <i>and these words…shall be</i> refers to all of the commandments. AND THOU SHALT TEACH THEM. <i>Ve-shinantam</i> (and thou shalt teach them) is related to the word <i>shanun</i> (sharp) in <i>and a sharp arrow</i> (Prov. 25:18). The method of sharpening an arrow is well known.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">It is sharpened by consistent filing. Similarly, the words of the Torah must consistently be drilled into a child (Weiser).</i> Observe. Our verse teaches that the main purpose of man is to serve God.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">By studying the Torah at all times. See next note.</i> God’s service consists in recognizing God’s works.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"><i>Prima facie</i>, the reference is to the study of the Torah (see Weiser). However, it should be noted that in I.E., study of God’s works usually refers to the study of the sciences. Thus I.E. writes: “When one masters astronomy and the circuits of the [sun and. moon], he comes to know the works of God the glorious” (<i>The Secret of the Torah</i>, p. 21). Perhaps I.E. is alluding here to his belief that the Torah cannot be fully understood unless it is interpreted in light of the studies of science (see <i>The Secret of the Torah</i>, pp. 33,34).</i> However, the transmitters of tradition taught that [our verse] refers to the time of reading the <i>shema</i>.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">According to the sages <i>when thou liest down</i> means that we should read the <i>shema</i> at night, and <i>when thou risest up</i> refers to the reading of the <i>shema</i> in the morning. See chapter 1 of <i>Mishnah Berakhot</i>.</i> We all rely on them. WHEN THOU SITTEST. This is connected to <i>and shalt talk of them</i>.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">That is, our verse should be read, And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, not And thou shalt teach them diligently unto thy children, and shalt talk of them.</i> AND WHEN THOU LIEST DOWN. To sleep, for one is not obligated to observe the commandments when one sleeps.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Thus <i>and when thou liest down</i> can’t be taken to mean when you sleep.</i> Behold, the meaning of our verse is, <i>And thou shalt talk of them</i> verbally and in your heart. AND THOU SHALT BIND THEM FOR A SIGN UPON THY HAND. This has been explained.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">See I.E. on Ex. 13:9, (Vol. 2, pp. 261,262).</i> AND THEY SHALL BE FOR FRONTLETS. The word <i>totafot</i> (frontlets) is not found elsewhere in Scripture. Those who dispute the Rabbinic tradition<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">The Karaites. However, in his commentary on Exodus, I.E. does not identify this opinion as being heretical. He merely notes that “others say” that <i>totafot</i> is related to the word <i>ve-hatef</i> (and preach). Actually this opinion was quoted by Rashi in the name of Menachem ben Saruk, who, far from being a heretic, was an accepted tenth-century grammarian and Bible commentator. See I.E. on Ex. 13:16 (Vol. 2, p. 266).</i> say that <i>totafot</i> is related to the word <i>ve-hatef</i> (and preach) in <i>and preach toward the South</i> (Ezek. 21:2). This is impossible, for the root of <i>hattef</i> is <i>nun, tet, peh</i>. However, there are two <i>tets</i> ands no <i>nun</i> in <i>totafot</i>.  AND THOU SHALT WRITE THEM. They<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Those who dispute the Rabbinic tradition.</i> also said that its meaning<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">The meaning of <i>and thou shalt bind them</i>. However, see I.E. on Ex. 13:9, (Vol. 2, pp. 261,262).</i> is <i>Bind them</i> (Prov. 6:8).<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">That is, <i>Bind them continually upon thy heart</i> (Prov. 6:8). The latter verse is symbolic. So too ours.</i> Now since our fathers received the truth, we will forsake those who employ their heart to invent things. ALL GOOD THINGS. The word <i>tuv</i> (good) is vocalized with a <i>shuruk</i> in place of a <i>cholam</i>,<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">The usual word for good is <i>tov</i>.</i> for these vowels interchange and <i>tuv</i> is not in the construct.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\"><i>Tuv</i> is the normal vocalization for the word in the construct.</i> OUT OF THE HOUSE OF BONDAGE. Where you did not possess cities and houses that are full. THOU SHALT FEAR. You shall not violate any of the negative commandments. SHALT THOU SERVE. By observing the positive commandments. AND BY HIS NAME SHALT THOU SWEAR. And not by the name of another god when you affirm anything or make a covenant. Similarly, <i>Every tongue shall swear</i><sup class=\"footnote-marker\">42</sup><i class=\"footnote\">When affirming anything or making a covenant.</i> (Is. 45:23). You shall swear only the truth. The meaning of our verse is, you shall have no other god to swear by his name. You shall only swear by the name of the Lord. Scripture therefore afterwards reads, <i>Ye shall not go after other gods</i> (v. 14), and <i>ye shall not try the Lord your God</i> (v. 16). IN MASSAH. Massah is the name of a place mentioned earlier, <i>And the name of the place was called Massah</i> (Ex. 17:7). The <i>bet</i> which is prefixed to Massah is vocalized with a <i>pattach</i><sup class=\"footnote-marker\">43</sup><i class=\"footnote\">Our verse reads <i>ba-massah</i> (in Massah). The usual way to say in Massah is <i>be-massah</i>.</i> like the <i>bet</i> prefixed to <i>karkor</i> in <i>Now Zebah and Zalmona were in Karkor</i><sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Hebrew, <i>ba-karkor</i>.</i> (Jud. 8:10), and the <i>bet</i> placed before Telaim in <i>And numbered them in Telaim</i><sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Heb<i>rew</i>, <i>ba-talaim</i>.</i> (I Sam. 15:4). I explained it<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">The reason for the irregular vocalization. We do not know how I.E. explained the latter, for his commentary on Judges has been lost.</i> there. Massah was so called because Israel said, <i>Is the Lord among us</i> (Ex. 17:7).<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Massah comes from the root <i>nun, sin, heh</i>. The latter means to test.</i> If He is, then we will serve Him. [Moses told Israel:] you have no need to test God. All you have to do is observe His commandments. If you do what is good in His sight, the Lord will do to you all that is good for you and will thrust out all of your enemies. TO THRUST OUT. The <i>heh</i> in <i>la-hadof</i> (to thrust out) is a root letter, as the word <i>hadofo</i> (cast it upon him) (Num. 35:22) proves. WHAT MEAN THE TESTIMONIES. It means, Why, out of all people, is this burden placed upon us?<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">That is, the import of our verse is, Why out of all people is the burden of observing these testimonies placed upon us?</i> [21.] THEN THOU SHALT SAY. For God redeemed us from the house of bondage. Now, God did us this good. We are obligated to fear His name<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">In the present.</i> because we have recognized that He did good to us in the past. He will do good for us in the future to keep us alive, for His commandments <i>are life unto those that find them</i> (Prov. 4:22). AND IT SHALL BE RIGHTEOUSNESS UNTO US. Some say that this verse hints at the reward in the world to come for the observance of the commandments.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">See <i>Targum Jonathan: And merit will be kept for us for the world to come</i>.</i> However, according to the plain meaning of the text, our verse teaches that following God’s will is the righteous thing to do, for He is our Master. I believe that the correct meaning is, all the nations shall see that we are righteous when we keep God’s commandments and statutes, which Scripture clearly states are righteous.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">See Deut. 4:8.</i> AND SHALL CAST OUT. The <i>nun</i> in <i>ve-nashal</i> (and shall cast out) is a root letter. It is related to the word <i>yishal</i> (shall drop off)<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Which comes from the root <i>nun, shin, lamed</i>.</i> in for <i>thine olives shall drop off</i> (Deut. 28:40). FOR HE WILL TURN AWAY THY SON. The reference<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">That is, <i>He will turn away</i>.</i> is to “his son” mentioned earlier.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">In the previous verse.</i> That is, do not give your daughter to his son<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The son of the Canaanites mentioned in the previous verse will turn aside your son, that is, his brother-in-law, from following the Lord.</i> or do not take the daughter<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Of the Canaanite.</i> mentioned.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">In the previous verse, for she too will turn your son away from Me. For other interpretations, see Krinsky, Meijler, and Filwarg.</i> BUT THUS. <i>Ki im ko ta’asu la-ham</i> means but thus<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">In other words, <i>ki im</i>, means but thus. <i>Ki</i> literally means but, for, when; <i>im</i> means if. Thus <i>ki im</i> literally means but if. Hence I.E.’s comment that <i>ki im</i> should be rendered but thus.</i> shall ye deal with them<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">You shall destroy their images.</i> because <i>thou art a holy people</i> (v. 6) and should not defile yourself with pagan images drawn on pillars, or with <i>asherim</i>.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Sacred trees (Rashi).</i> HIS OWN TREASURE. I have already explained the meaning of the word <i>segullah</i> (treasure).<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">See I.E. on Ex. 19:5 (Vol. 2, p. 375).</i> It means a desirable thing to which nothing comparable is to be found any-where. <i>Segullat</i> (treasure)<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Literally, treasure of.</i> in <i>and treasure such as kings…have as their own</i> (Eccles. 2:8) is similar. SET HIS LOVE UPON YOU, NOR CHOOSE YOU. You and not anyone else. AND BECAUSE HE WOULD KEEP. <i>U-mi-shomro</i> (and because he would keep) is an infinitive. HE IS GOD. This means this is truly the God who has the power and is faithful. <i>And is faithful</i> refers to the oath which God took. Scripture says that God is powerful and faithful, because there are others who are faithful but lack the power to keep their oaths and others who are powerful but are unfaithful. WHO KEEPETH COVENANT AND MERCY WITH THEM THAT LOVE HIM. There are none higher then they.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">That love God.</i> AND KEEP HIS COMMANDMENTS. After them.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">The future generations. God’s oath is conditional upon their keeping of His commandments.</i> Or its meaning is, them that love Him in their hearts, they are the ones who keep His commandments verbally and in practice. TO A THOUSAND GENERATIONS. The one who says that the sphere of the constellations<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Which contains 360 degrees and moves one degree in 100 years.</i> completes its cycle at the end of thirty-six thousand years<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">After which this world ends (Krinsky). According to this interpretation God says that he will keep his oath until the end of time. This interpretation says that a generation lasts for 36 years and a thousand generations is 36,000 years.</i> errs, for we find it moving one degree in seventy years.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Thus it completes its cycle once in 25,200 years.</i> The meaning of a thousand is, endless.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">A thousand generations means endless generations.</i> AND REPAYETH THEM THAT HATE HIM…TO DESTROY THEM.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Hebrew, <i>le-ha’avido</i>, (literally, to destroy him).</i> To destroy each individual that hates Him.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Hence the combination of the singular with the plural. See Vol. 1, p. XVII.</i> Compare, <i>But righteous people is secure as a young lion</i><sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Translated literally.</i> (Prov. 28:1).<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Each one of the righteous people is secure as a young lion. Here too we have a combination of the singular with the plural.</i> TO THEIR FACE. <i>Be-fanav</i> (to their face) means to him.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">To the previous person. Face is not to be taken literally.</i> Others say that <i>el panav</i> (their face) has the meaning of <i>befanav</i>, that is, because of His anger.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">In other words, <i>panav</i> is to be rendered His anger. See I.E. on Deut. 4:37.</i> Its means that God will repay the wicked because they hated the truth.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">And thereby angered God.</i> TO DESTROY THEM; HE WILL NOT BE SLACK TO HIM THAT HATETH HIM. Some say that the meaning of our verse is that God rewards the wicked for his good deeds in this world and does not wait to reward him in the world to come.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">See <i>Erubin</i>, 22a; Onkelos and Rashi.</i> However, it appears to me that our verse contrasts the righteous<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Literally, ones who love God.</i> who will exist<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">By living on through their children.</i> for a thousand generations with the wicked<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Literally, ones who hate Him.</i> who will be destroyed. Scripture reads, <i>He will not be slack</i> because the wicked person thinks that his son or grandson shall live,<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">And receive the punishment due him.</i> as in [<i>visiting the iniquity of the fathers</i>] <i>upon the children, and upon the children’s children</i> (Ex. 33:7).<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Hence the Torah states that the wicked themselves shall receive the punishment due them.</i> THOU SHALT THEREFORE KEEP. It means as God keeps the covenant so shall you keep His commandments. BECAUSE. <i>Ekev</i> (because) has the same meaning as <i>ekev</i> (reward) in <i>For ever, reward</i><sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Translated according to I.E.</i> (Ps. 119:112). It means the reward which will be given at the end. The meaning of <i>who keepeth covenant</i> in the previous verse (v. 9) is that God kept the covenant with Abraham. If you will be among those that love Him, then He will continue to keep the covenant.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">In other words, the meaning of <i>that the Lord thy God shall keep with thee the covenant</i> in our verse is, God will continue to keep the covenant if you love him.</i> If you will be among those who love Him, then <i>He will love thee, and bless thee, and multiply thee</i> (v. 13). This is the meaning of <i>the covenant and the mercy</i> (v. 12). THY BODY. Thy children.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">That is, <i>the fruit of thy body</i> means your children.</i> <i>Bitnekha</i> (thy body)<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Literally, your belly.</i> is a euphemism.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">For the sexual organ.</i> AND THE FRUIT OF THY LAND. Scripture mentions com, wine, and oil because they are the most important foods. THE INCREASE. I have already explained the meaning of <i>shegar</i> (the increase of).<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">I.E. renders it as flock in his short commentary on Ex. 13:12. See also his long commentary on Ex. 13:12 (Vol. 2, p. 263).</i> THY KINE. The word <i>alafekha</i> (thy kine) is similar to the word <i>alufenu</i> (oxen) in <i>Whose oxen are well laden</i> (Ps. 144:14). AND THE YOUNG OF. <i>Ashterot</i> (and the young of) means and the flocks of. There was a great commentator in Spain<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">I.E. does not identify the commentator.</i> who explained why the Hebrews referred to cattle as <i>alef</i><sup class=\"footnote-marker\">38</sup><i class=\"footnote\">As in <i>alafekha</i> (thy kine) and in <i>alufenu</i> (oxen).</i> and to sheep and goats as <i>ashterot</i>. He similarly explained the <i>ba’alim</i> and the <i>ashtaroth</i> (Jud. 10:6) as referring to the lord of the flowering constellation<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">The planet which rules over “the ascent, the zodiacal sign appearing on the eastern horizon at a certain moment” (I. Efros, <i>Studies in Medieval Jewish Philosophy</i>, p. 202). This constellation is the first (<i>alef</i>) in the sky and its ruling planet, its lord (<i>ba’al</i>) was believed to have a powerful affect on fertility.</i> and that of the tenth.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">The tenth constellation, Capricorn, which rules during the months of <i>tevet, shevat</i>, and <i>adar</i> when most of the sheep and cattle are born.</i> Scripture goes on to say God will not only bless the fruit of your body but there will not be a barren male, that is, one whose seed is infertile, among you or among your cattle. Furthermore, you will be healthy and avoid all sorts of well-known illnesses which normally befall people. You will similarly avoid abnormal, evil diseases.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">Hence the mention of the diseases of Egypt.</i> AND THOU SHALT CONSUME. This is a commandment to consume them as one consumes bread, as <i>thine eye shall not pity them</i> proves. FOR THAT WILL BE A SNARE UNTO THEE. The reference is to each one of their gods.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Our verse literally reads, “Neither shalt thou serve their gods; for he will be a snare unto thee.” To be consistent, our verse should have read, neither shalt thou serve their gods; for they will be a snare unto thee. Hence I. E.’s interpretation.</i> THE HORNET. <i>Ha-tzirah</i> (the hornet) refers to an illness which afflicts the body. It is related to the word <i>tzara’at</i> (leprosy). THOU SHALT NOT BE AFFRIGHTED AT THEM. Only fear the Lord, who is great and awful. LEST THE BEASTS OF THE FIELD INCREASE UPON THEE. The Gaon says that this is a sign regarding the time that they shall be victorious over them.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">When Israel will so increase that there will be no danger that the beasts of the field will overwhelm them, then they will know that it is time to drive out the Canaanites. See I.E. on Ex. 23:29 (Vol. 2, p. 519).</i> There is no need for the Gaon’s interpretation.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">For the meaning of our verse is that God will not drive out the Cananites in one year because the Land of Israel was too large for those who left Egypt to settle all of it. See I.E. on Ex. 23:29 (Vol. 2, p. 519).</i> I have already explained it. THOU HAST DESTROYED THEM. <i>Hishmidekha</i> (thou has destroyed them) is an infinitive even though it is vocalized with a <i>chirik</i>.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Rather than with a <i>pattach</i> beneath the <i>heh. Hishmidekha</i> is a <i>hifil</i>. In such cases the <i>heh</i> is normally vocalized with a <i>pattach</i> in the infinitive. Compare, <i>hashmid</i>.</i> The word <i>hishir</i><sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Which is a hifil.</i> (left him remaining) in <i>until there was none left him remaining</i> (Num. 22:35) is most likely similar to it. The word <i>otam</i> (them), which is the object,<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Of <i>hishmidekha</i>.</i> proves that <i>hishmidekha</i> is an infinitive.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\"><i>Hishmidekha</i> is a third person (<i>hishmid</i>) plus the second person pronoun. Its meaning is, he destroyed you. However, with the word <i>otam</i> following, it is an infinitive, meaning you destroy them.</i> THE SILVER OR THE GOLD THAT IS ON THEM. <i>Alehem</i> is to be rendered, that is on them. Or the meaning of our clause is, you shall not take money to leave them.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">In this case, <i>alehem</i> means for them, and the meaning of our clause is, you shall not take a bribe of money to leave them alone.</i> SNARED. The <i>vav</i> in <i>tivvakesh</i> (snared) is in place of a <i>yod</i>.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">The root of <i>tivvakesh</i> is <i>yod, kof, shin</i>.</i> Compare, <i>yakoshti</i><sup class=\"footnote-marker\">51</sup><i class=\"footnote\">The root of <i>yakoshti</i> is <i>yod, kof, shin</i>.</i> <i>lakh</i> (I have laid a snare for thee). ALL THE COMMANDMENT. This means, if you want to keep the commandments so that you may live then <i>remember all the way</i> (v. 2).<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">In other words, verse 1 and 2 are not independent statements. Furthermore, <i>ve-zakharta</i> (and thou shalt remember) is to be rendered, then thou shalt remember.</i> THAT HE MIGHT AFFLICT THEE, TO PROVE THEE. I have already explained it.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">How to understand “to prove thee.” The point is, since God knows the future, what point is there in testing people. I.E. explains divine tests in his comments on the “binding of Isaac.” He writes, “The reason God tested Abraham was to reward him.” See I.E. on Gen. 22:1 (Vol. 1, pp. 221-223).</i> AND HE AFFLICTED THEE. On the way. AND SUFFERED THEE TO HUNGER. Before the coming of the manna.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Before the manna descended, Israel suffered hunger. See Ex. 16:3.</i> Or via the manna itself, for it was light and did not satisfy their heart’s desire.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">See Num. 21:5.</i> However, this is not so.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">For Moses goes on to speak positively of the manna in verse 3.</i> It most probably refers to other desires.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Which they could not fulfill in the wilderness (Weiser).</i> KNOW. <i>Yade’un</i> (know) is spelled with a <i>nun</i>.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The usual form of this word is <i>yade’u</i>.</i> So too the word <i>tzakun</i> (poured out)<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The usual form of the word is <i>yatzeku</i>. Be that as it may, the <i>nun</i> is not part of the normal form of this word. See I.E. on Is. 26:16.</i> in <i>Silently they poured out a prayer</i> (Is. 26:16) and <i>va-yachanun</i> (and they pitched)<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The usual form of the word is <i>va-yachanu</i>.</i> in <i>and they pitched on the other side of the Arnon</i> (Jud. 11:18). THAT HE MIGHT MAKE THEE KNOW. <i>Hodi’akha</i><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"><i>Hodi’a</i> plus a pronominal suffix.</i>(make thee know) is an infinitive. BREAD. Which people always eat. EVERY THING THAT PROCEEDETH OUT OF THE MOUTH OF THE LORD. It means that which God has decreed. Compare, <i>As the word went out of the king’s mouth</i> (Esth. 7:8). The meaning of our verse is, man does not live by bread alone but by the power,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">In the nature of the food. In other words, God created the world in such a way that man can exist on all types of food. For I.E.’s use of the word “power” in the sense of nature, see I.E. on Deut. 5:26.</i> or with the power, which comes from on high<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">See I.E. on Deut. 5:26: “The power and nature of all that is found beneath the heavens is determined by the upper arrangement.” According to I.E.’s first comment, everything that <i>proceedeth out of the mouth of the Lord</i> refers to the power to nourish which God placed in all foodstuffs. According to the second interpretation the verse refers to divine providence. The latter was demonstrated by the manna which came from on high.</i> by the command of God. This is the meaning of <i>that proceedeth out of the mouth of the Lord</i>. The fact that you did not eat bread and you lived is proof of this. THY RAIMENT. Some say via a miracle. Others say that the Israelites brought out many garments from Egypt.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">The meaning of our clause is that they always had garments to wear.</i> However, it is most likely the nature of manna not to produce sweat.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Hence their garments <i>waxed not old upon</i> them.</i> NEITHER…SWELL. The word <i>batzekah</i> (swell) is related to the word <i>batzek</i> (dough)<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Dough swells.</i> in <i>And they baked…the dough</i> (Ex. 12:39). It is usual for the feet of a wayfarer who walks great distances to swell. It is possible that God gave the Israelites strength or that he led them slowly.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Hence their feet did not swell.</i> AND THOU SHALT CONSIDER IN THY HEART.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Literally, you shall know in your heart. Hence I.E.’s interpretation.</i> You shall know by believing in your heart.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">What you claim to know should be what your heart believes.</i> The latter is what counts most.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">True belief. I.E. says, “If belief is lacking, then the observance of the commandments is meaningless and serves no purpose” (<i>The Secret of the Torah</i>, p. 91).</i> God will reward you by bringing you into the good land, because you obeyed the God who chastens you. You obeyed God even though in order to chasten you, He afflicted you with thirst and made you suffer hunger. A LAND OF WHEAT. Moses makes mention of the foods which produce blood.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">I.E. believed that the seven types of food mentioned in our verse increase the blood supply.</i> AND HONEY. I have already explained this.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">See I.E. on Lev. 2:11.</i> SCARCENESS. <i>Be-miskenut</i> (scarceness) means in poverty and impoverishment. Compare, <i>misken</i> (poor) in <i>a poor and wise child</i> (Eccles. 4:13). MULTIPLY. The <i>yod</i> in <i>yirbeyun</i> (multiply) is in place of a <i>heh</i>.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">For the root of <i>yirbeyun</i> is <i>resh, bet, heh</i>. Compare the word <i>yirbeh</i> (multiplied) later on in the verse.</i> This is not the opinion of Rabbi Mosheh Ha-Kohen the Spaniard.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Who believes that the <i>yod</i> in <i>yirbeyun</i> is a root letter.</i> THEN THY HEART BE LIFTED UP. And you will forget that you were a slave and your heart was downcast. You will forget the affliction and the hunger which you experienced in the wilderness and even so the Lord sustained you.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Even though you were insignificant, God took pity on you.</i> WILDERNESS. The word <i>midbar</i> (wilderness) is to be read as if written twice, that is, through the great wilderness in length and width and [through] a dreadful wilderness of fiery serpents.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Our verse literally reads: who led thee through the wilderness and the dreadful wherein were serpents, fiery serpents. I.E. believes that our verse should be interpreted as if written, who led thee through the wilderness, a dreadful wilderness, wherein were serpents, fiery serpents, etc.</i> OF FLINT. <i>Tzur ha-chalamish</i> (the rock of flint) means the mighty rock. THIS WEALTH. <i>Chayil</i> means wealth. Compare, the word <i>chelam</i> (their wealth) in <i>And leave their wealth to others</i> (Ps. 49:11). <i>Chelam</i> refers to that which they acquired by their efforts and strength.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"><i>Chayil</i> means strength. Hence I.E. explains that it also refers to that which a person acquires by his efforts.</i> BUT THOU SHALT REMEMBER. This means if the thought <i>My power and the might of my hand hath gotten me this wealth</i> should enter your mind, then remember the One who gives you power. BECAUSE. The word <i>ekev</i> (because) refers to payment at the end. It refers both to reward<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">See I.E. on Deut. 7:12.</i> and to punishment. THOU ART TO PASS OVER THE JORDAN THIS DAY. At this time.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">That is, soon. Israel did not pass over the Jordan the day that Moses spoke to them. Hence I.E.’s comment.</i> Or it means, imagine that you are passing over today. AS A DEVOURING FIRE. Quickly.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">When God destroys his enemies he does so quickly.</i> Scripture therefore goes on to say <i>quickly</i><sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Scripture therefore goes on to say, <i>so shalt thou drive them out, and make them to perish quickly</i>.</i>. The <i>lamed</i> prefixed to <i>le-min</i> (from)<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"><i>Le-min</i> literally means “to from.” Hence I.E.’s comment.</i> in <i>le-min ha-yom</i> (from the day) is superfluous. There are many such instances.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Of superfluous letters in Scripture. See Vol. 1, p. XVII.</i> IN THE WILDERNESS. After they journeyed from Horeb.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">For Moses goes on to castigate them in the next verse for the sins they committed in Horeb.</i>  FINGER. This has already been explained.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">See I.E. on Ex. 31:18 (Vol. 2, p. 654), “Scripture’s statement, <i>with the finger of God</i> is an anthropomorphism.” The Torah employs such language so that those who hear its words will understand.</i> AT THE END.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Hebrew, <i>mi-ketz</i>.</i> At the end or the beginning of the fortieth day.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">According to I.E. the word <i>mi-ketz</i> sometimes means at the beginning and sometimes at the end. See I.E. on Num. 13:25 (Vol. 4, pp. 104,105).</i> Look. This verse shows that the golden calf was made on the day that the tablets were given to Moses.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">For God told Moses about the calf on the day He gave Moses the tablets. I.E. assumes that had the calf been made a few days earlier, God would then have told Moses to descend from the mountain.</i> AND I FELL DOWN. The reference is to Moses’ statement, <i>and now I will go up unto the Lord</i> (Ex. 32:30).<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">The full text of the clause (Ex. 32:30) is, <i>and now I will go up unto the Lord, peradventure I shall make atonement for your sin</i>.</i>  The meaning of <i>and now I fell down</i> is, I fell with my face to the ground.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">That is, I fell on my face in prayer.</i> THAT TIME ALSO. For he had previously prayed for Israel when they were at the sea.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Hence Moses says that he also prayed for Israel when they made the golden calf.</i> <i>Wherefore criest thou unto me</i> (Ex. 14:15) is proof of the latter. Furthermore, Scripture states, <i>and he cried unto the Lord; and the Lord showed him a tree</i> (Ex. 15:25). AND I TOOK YOUR SIN. The calf is referred to by the term sin. Hence Moses goes on to explain and says, <i>the calf</i>. AND BEAT IT. Into fine dust like the dust of the ground.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Our verse literally reads, until it was fine to dust (<i>le-afar</i>). I.E. explains that <i>le-afar</i> (to dust) should be interpreted as <i>ke-afar</i> (as dust) and our text interpreted, until it was as fine as dust (Weiser).</i> AND AT TABERAH. Taberah is probably the name of a place. Israel camped there for but one day. Therefore Scripture does not mention it<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">So <i>Vat. Ebr</i>. 38. The printed texts read “them,” in place of “it.”</i> in the Torah portion <i>Elleh Mase</i> (These Are the Stages) (Num. 33:1).<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Wherein the journeys of the children of Israel in the wilderness are recorded.</i> It is one of the thirty journeys that Israel traveled from Mount Sinai until they came to Kibroth-hattaavah (Num. 33:17),<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Which is located in Kadesh-barnea.</i> as I explained.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">That Israel journeyed from Sinai to Kadesh-barnea (Sarim). See I.E. on Deut. 1:2.</i> The reason Scripture connects Taberah with Massah<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Israel tested God at Massah after crossing the Red Sea. See Ex. 17:7. The incident at Taberah [where Israel murmured against God and God punished them by fire (Num. 11:3)] occurred more than a year later, after Israel had journeyed from Mount Sinai.</i> is that the people <i>were as murmurers</i> (Num. 11:1);<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">In Taberah.</i> that is, they tested God.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Which is what they did at Massah. Hence Taberah and Massah are mentioned back to back.</i> Scripture mentions Taberah before Massah<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Even though Israel’s camping at Massah came before Taberah.</i> because nothing happened to Israel at Massah.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Israel was not punished for testing God in Massah. They were punished at Taberah.</i> Some say that Amalek came<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">To Rephidim and attacked Israel.</i> because Israel tested God.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">In Rephidim. Thus Israel was punished for testing God at Massah. See Ex. 17:1-7.</i> Scripture therefore mentions<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">That is, mentions the places where the following punishments took place.</i> the burning of God’s fire among them,<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">At Taberah.</i> Amalek’s smiting of Israel’s hindmost,<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">At Massah.</i> and the smiting of those who lusted.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">At Kibroth-hattaavah.</i> Scripture mentions the most severe punishments first.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Hence Taberah comes before Massah.</i> Some say that Taberah and Massah are one and the same place.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Hence Taberah is not mentioned among Israel’s journeys in the Torah portion <i>Elleh Mase</i> (These Are the Stages) (Num. 33:1).</i> It is like <i>From the top of Senir and Hermon</i> (Cant. 4:8).<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Senir and Hermon are one and the same place. See Deut. 3:9.</i> However, my interpretation is correct. YE BELIEVED HIM NOT. In your hearts. NOR HEARKENED. In deed. Moses then goes back to describe the prayer which he offered.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">After mentioning the sins Israel committed following the making of the golden calf in verses 22-24 and castigating them in verse 24, Moses goes back to the incident of the golden calf which he mentioned earlier and describes the prayer which he offered on behalf of Israel.</i> THY PEOPLE AND THINE INHERITANCE. Because of their fathers.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">The patriarchs.</i>  The meaning of <i>Thy people</i> is, it is well known that they are thy people, for You took them out<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Of Egypt.</i> by Your great power, which You demonstrated to the world. AT THAT TIME. During the forty days that are mentioned.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">In Deut. 9:5.</i> AN ARK OF WOOD. The transmitters of tradition,<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The Talmudic sages.</i> of blessed memory, said that Moses first<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Before ascending Mount Sinai to receive the second tablets. See <i>Tanchuma</i>, Ex. 1:10, and Rashi.</i> made another ark.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">That is, other than the one later made by Bezalel. Thus the ark mentioned in our verse is not to be identified with the ark made by Bezalel which was placed in the Holy of Holies (Ex. 25:1-22; 37:1-9). The sages believed that God gave Moses the second pair of tablets at the end of 80 days and that Moses made an ark to hold them temporarily. See Rashi on our verse.</i> Proof of the latter is, <i>So I made an ark</i> (v. 3), which is followed by <i>and hewed two tables of stone</i> (v. 3) <i>and put the tables in the ark which I had made</i> (v. 5). Now their minds are superior to our minds, for it appears to us<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Contrary to their opinion.</i> that <i>And the glory of the Lord abode</i> (Ex. 24:16) is connected with the glory which the elders saw (Ex. 24:10).<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Ex 24:16-18 reads: <i>And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the</i> cloud…<i>And Moses entered in the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights</i>. According to the rabbis this verse relates to the giving of Torah (see Rashi on Ex. 24:16). Also, according to the rabbis, the forty days which this verse states Moses spent on the mountain starts with the seventh of Sivan. There are 120 days between that day and Yom Kippur when, according to Rabbinic tradition, Moses descended with the second pair of tablets. Moses thus spent 120 days on Mount Sinai. See <i>Pirke de-Rabbi Eliezer</i>, chapter 46. I.E. disagrees. He believes that the plain meaning of the text does not allow one to conclude that Moses spent 120 days on Mount Sinai. The text merely says that the elders of Israel ascended Mount Sinai and had a vision of God (Ex. 24:1-12). It does not say which day they descended. Following this vision the cloud covered the mountain for seven days, after which God called Moses to ascend the mountain for 40 days. We thus do no know what day Moses ascended the mountain, and therefore, cannot calculate 120 days between revelation and Yom Kippur. Thus Moses did not necessarily spend 120 days on Mount Sinai.</i> We do not know when Moses ascended,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">To receive the tablets.</i> for according to the plain meaning of the text it appears that Moses fasted for only eighty days,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">According to the rabbis, <i>Now I stayed in the mount, as the first time forty days and forty nights</i> is not a repetition of Deut. 9:25 but speaks of an additional 40 days. Furthermore, <i>as the first time forty days and forty nights</i> indicates that as he fasted the first time, so did he now.</i> for the meaning of <i>Now I stayed in the mount</i> (v. 10) repeats what was said earlier.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">In Deut. 9:25.</i> It means when I stayed on the mountain during those forty days<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Mentioned in Deut. 9:25.</i> God listened to me and said, <i>Arise, go before the people</i> (v. 11), the reference being to <i>And now go, lead the people</i> (Ex. 32:34). The making of the ark of wood (v. 3) was thus by command.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"><i>So I made an ark of wood</i> is to be interpreted, I commanded that an ark of wood be made.</i> It refers to the ark made by Bezalel.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">See Ex. 37:1-9.</i> SO I MADE AN ARK. By command.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">By commanding Bezalel to make it.</i> The meaning of <i>And Moses assembled</i> (Ex. 35:1) should be interpreted, and Moses had assembled.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Ex. 35:1 tells us that Moses gathered the people and told them to make the tabernacle and its furniture, the ark included. Ex. 35 follows the account of the giving of the second tablets, which is recorded in Ex. 34. Now, since I.E. believes that the ark spoken of in our chapter is to be identified with the ark made by Bezalel, he interprets <i>And Moses assembled</i> as And Moses had assembled Israel; that is, Moses gathered Israel and commanded them to make the tabernacle before he ascended Mount Sinai a second time to receive the second tablets.</i> I have already shown you many such instances.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Where a perfect is to be taken as a pluperfect. See Vol. 1, p. XVI.</i> All of this is necessitated<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">I.E.’s interpretation.</i> by Scripture’s statement, <i>and there they are, as the Lord commanded me</i> (v. 5).<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">This indicates that our verse deals with the ark in which the tablets were placed permanently; the ark in which Moses placed the tablets.</i> This<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"><i>As the Lord commanded me</i>.</i> is what <i>And thou shalt put into the ark the testimony</i> (Ex. 25:16) refers to. It is also possible that it<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"><i>As the Lord commanded me</i> (v. 5).</i> refers to <i>and make thee an ark of wood</i>.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">In other words, verse 5 does not refer to the command recorded in Ex. 25:16. It thus does not speak of the ark made by Bezalel. Therefore our verse does not contradict the Rabbinic tradition.</i> The tradition of the sages shall triumph. AND THE CHILDREN OF ISRAEL JOURNEYED FROM BEEROTH-BENEJAAKAN TO MOSERAH; THERE AARON DIED. This verse is placed here<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Amidst the account of the golden calf.</i> because Moses said, <i>And I prayed for Aaron also the same time</i> (Deut. 9:20).<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Saying, <i>And I prayed for Aaron also at that time</i>, Moses indicated that Aaron did not go along with those who worshipped the calf.</i> Moses indicated that Aaron did not die until the fortieth year (Num. 33:38).<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">And not after the incident of the golden calf, for God accepted Moses’ prayer.</i> Moses’ statement, <i>At that time the Lord separated the tribe of Levi</i> (v. 8), which took place at Mount Sinai<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Not after the death of Aaron.</i> as I explained in the Torah portion which opens with <i>And The Lord Spoke</i> (Num. 1:1),<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">See I.E. on Num. 3:1.</i> is proof that this is its meaning.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">That our verse is a parenthetical statement.</i> The early authorities<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">The rabbis of the Talmud.</i> tell us that Israel backtracked.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">According to Num. 20:22-29, Aaron died at Mount Hor, not at Moserah. Furthermore, Num. 33:31 tells us that Israel journeyed from Moseroth to Bene-jaakan. The rabbis identify Bene-jaakan with Beeroth-benejaakan and Moserah with Moseroth. Additionally, the rabbis identify Hor-haggidgad (Num. 33:32) with Gudgod (v. 7). Thus according to the rabbis, verses 6 and 7 contradict Num. 33:31,32. The rabbis solve the contradictions by saying that Israel backtracked from Mount Hor to Moserah. See Rashi: “Moses reproved Israel saying that when Aaron died on Mount Hor at the end of 40 years and the clouds of glory departed you feared war with the king of Arad, and you appointed a leader that you might return to Egypt, and you turned backwards 8 stages unto Bene-jaakan and from there to Moserah. There the sons of Levi fought with you, and they slew some of you, and you some of them, until they forced you back on the road along which you had retreated. From Moserah you returned to Gudgod, (Num. 33:33), that is identical with Hor-haggidgad (v. 8).” Also, see <i>Yerushalmi Sotah</i>, chapter 1, Hal. 10; <i>Yoma</i>, Chap 1, Hal. 1; <i>Seder Olam</i>, chapter 9.</i> However, what shall we do with the clause, <i>there Aaron died, and there he was buried</i>?<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Which indicates that Aaron died and was buried at Moserah.</i> Rabbi Isaac ibn Giat the Spaniard,<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">An eleventh-twelfth century scholar. He was a student of Rabbi Samuel Ha-Nagid and the teacher of Rabbi Moses ibn Ezra.</i> of blessed memory, says that the meaning of <i>sham</i> (there) is then.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">At that time.</i> He says that <i>mi-sham</i> (from thence) in <i>misham ro’eh</i> (from thence, from the shepherd) (Gen. 49:24) is similar. There is no need for this interpretation. On the contrary, I believe that Beeroth-benejaakan is not to be identified with Bene-jaakkan; neither is Moserah the same as Moserot (Num. 33:31).<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Thus our verse does not contradict Num. 33:31.</i> In reality Kadesh<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Not Bene-jaakan, for Num. 33:37 relates that Israel journeyed from Kadesh to Mount Hor.</i> is called the wilderness of Beeroth-benejaakan, and the wilderness of Mount Hor is called Moserah.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Hence our verse does not contradict Num. 20:22-29.</i> There are many such examples.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Where a place has two names and Scripture refers to it in one place by one name and in another place by another name.</i> Do you not see that Scripture says the wilderness of Shur (Ex. 15:22)? However, in another place Scripture refers to it as the wilderness of Etam (Num. 33:18).<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">See I.E. on Ex. 15:22 (Vol. 1, p. 309).</i>  FROM THENCE THEY JOURNEYED UNTO GUDGOD. The latter is not to be identified with Hor-haggidgad (Num. 33:32).<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">To which Israel journeyed from Bene-jaakkan.</i> On the contrary, it is a general term for Zalmonah and also for Punon and Oboth (Num. 33:43,44).<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Numbers tells us that Israel journeyed from Mount Hor to Zalmonah, Punon and Oboth (Num. 33:43,44).</i> [TO JOTBAH.] Jotbah is the place that is also called Beer,<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">Hebrew, <i>be’er</i> (well). It is not to be identified with Jotbah in Num. 33:33 to which Israel journeyed from Hor-haggidgad.</i> for Scripture reads, <i>And from thence to Beer</i> (Num. 21:16). This is what a <i>land of brooks of water</i> (v. 7) refers to, for the nobles of the people dug it with their staves and water came forth (Num. 21:18). This verse, namely, <i>From thence they journeyed unto Gudgod</i> is connected to <i>and Eleazar…ministered</i> (v. 6).<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">In other words, Israel did not backtrack after Aaron’s death, for the journey to Gudgod, took place after Aaron died. See note 28.</i> Now, I have already explained to you that Israel did not offer sacrifices after they journeyed from Mount Sinai.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">See I.E. on Ex. 29:42 (Vol. 2, p. 621).</i> It is possible that they offered them when they came to Zalmonah<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">According to I.E. on verse 7, Gudgod is a general name for Zalmonah and Punon. Now, since <i>From thence they journeyed unto Gudgod</i> is connected to <i>and Eleazar…</i> it follows that Eleazar started to serve as high priest there.</i> and Punon and that the beginning of Eleazar’s service as high priest started in those places on Rosh Ha-Shanah.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">Aaron died on the first day of the fifth month (Num. 33:39). Moses waited until the new year began, on the first day of the seventh month, for Eleazar to begin serving as <i>kohen gadol</i> (high priest).</i> He ministered in a place called Beer<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Or Jotbah.</i> on Yom Kippur.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Hence Gudgod and Jotbah are mentioned after <i>and Eleazar…ministered</i>. In other words, verses 6 and 7 are to be interpreted, and Eleazar ministered in Gudgod and in Jotbah.</i> The meaning of our verses<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Verse 6 and 7.</i> thus is, And Eleazar ministered when they came to such and such a place.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Namely, in Gudgod and in Jotbah.</i> Why did Eleazar minister? Because when Israel worshipped the calf, God separated the tribe of Levi to carry the ark and to stand before the Lord.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\"><i>At that time the Lord separated the tribe of Levi</i> does not refer to when Israel came to Jotbah but rather to what happened at Sinai (v. 8).</i> TO MINISTER UNTO HIM. The sons of Levi with the sons of Aaron.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">Our verse refers to the entire tribe.</i> AND TO BLESS IN HIS NAME. For Eleazar lifted up his hands.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">When offering the priestly blessing. This part of the verse applies only to the <i>kohanim</i>. Eleazar is mentioned for he is the <i>kohen</i> who did the blessing at that time.</i> THE LORD IS HIS INHERITANCE. Its meaning is the same as <i>O Lord, the portion of mine inheritance and of my cup</i> (Ps. 16:5). It refers to serving God by learning His ways.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">See I.E. on Deut. 6:7 and the notes thereto.</i> NOW I STAYED IN THE MOUNT. I have already explained this.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">See I.E. on verse 1.</i> CAUSING THEM TO SET FORWARD. <i>Massa</i> (causing to set forward) is an infinitive. AND HE CHOSE THEIR SEED. Their seed being you.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">Who stand before me.</i> This is the meaning of <i>even you</i>. CIRCUMCISE THEREFORE THE FORESKIN OF YOUR HEART. The reference is to separation from lusts, which are as gross and leaden as a foreskin. It is also possible that it refers to cleansing the heart until one understands the truth. STIFFNECKED. I have already explained the meaning of this term.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">See I.E. on Ex. 32:9 (Vol. 2, p. 665).</i> Furthermore, he earlier said, <i>for thou art a stiffnecked people</i> (Deut. 9:6). GOD OF GODS. I have already explained this.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">See I.E. on Gen. 1:1 (Vol. 1, p. 26). According to I.E. the term <i>elohim</i> means angels. <i>Elohe elohim</i> means God who is above the angels [the hosts].</i> LORD OF LORDS. For they are on various high levels,<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">Hence the term lords. The angels are on various levels.</i> as in <i>and there are higher than they</i> (Eccles. 8:7). The one who knows these measures<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">That is, the one who knows the various heavenly levels.</i> is of circumcised heart.<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">For he knows the ways of God.</i> HE DOTH EXECUTE JUSTICE. Even though He is exalted, He executes justice on behalf of the orphan and widow who have no one to help them, as in <i>a father of the fatherless and a judge of the widows</i> (Ps. 68:6). He similarly loves the stranger and sustains him when he<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">The stranger.</i> relies on Him. Now, since God loves the stranger, you too are obligated to love him. THOU SHALT FEAR THE LORD THY GOD. You shall not violate the negative commandments. HIM SHALT THOU SERVE. By observing the positive commandments. AND TO HIM SHALT THOU CLEAVE. With your heart. AND BY HIS NAME SHALT THOU SWEAR. With your mouth<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Alone. No other act has to accompany the oath (Sarim).</i> as Scripture explains.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">Num. 30:7 refers to an oath as the clear utterance of the lips (Krinsky).</i> HE IS THY GLORY. Its meaning is, you should glorify yourself in Him, for He did these tremendous things for you. WITH THREE SCORE AND TEN. I have already explained this.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">See I.E. on Gen. 46:23 (Vol. 1, pp. 403-406). There I.E notes that Jacob is included among the 70, for if we do not count Jacob among the 70, then the number of those who descended into Egypt comes to 69. Most printed editions conclude with what we have as I.E.’s comment on 11:1.</i> THEREFORE THOU SHALT LOVE THE LORD. Since the Lord multiplied you, you are obligated to love Him. Our verse adds <i>always</i>.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Thus our verse does not merely repeat Deut. 10:12.</i> I SPEAK NOT WITH YOUR CHILDREN THAT HAVE NOT KNOWN. The answer is<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The question raised by our verse is, “If God did not speak with their children, to whom was He speaking?”</i>, <i>but your eyes have seen</i> (v. 7).<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">In other words, verse 7 concludes the thought raised in our verse. I.E.’s point is that our verse is to be understood, I speak not with your children…but with you whose eyes have seen the great deeds that God wrought.</i> It<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">…<i>but your eyes have seen</i> (v. 7).</i> means these wonders are not future phenomena which your children shall see. On the contrary, you yourselves have witnessed them. HIS GREATNESS, HIS MIGHTY HAND, AND HIS OUTSTRETCHED ARM. In taking you out of Egypt. AND HIS SIGNS, AND HIS WORKS. <i>Unto Pharaoh</i>, for he was most important.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Our verse mentions Pharaoh, either because he was the most important Egyptian or because he was the main source of Israel’s trouble (Weiser).</i> HE MADE…TO OVERFLOW. The word <i>hetzif</i> (made to overflow) is related to the word <i>tzafu</i> (flowed)<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">From the root <i>tzadi, vav, feh</i>.</i> in <i>Waters flowed over my head</i> (Lam. 3:54). DESTROYED THEM. Its meaning is, their children did not arise in their place to be like them.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Our verse tells us that God destroyed the Egyptians <i>unto this day</i>. However, the Egyptians were not wiped off the face of the earth. Hence I.E.’s interpretation that the meaning of our verse is, God destroyed the type of Egyptians who enslaved and pursued the Israelites.</i> AND WHAT HE DID UNTO YOU IN THE WILDERNESS. The reference is to the manna. AND THEIR HOUSEHOLDS.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Literally, and their houses.</i> The reference is to their wives and to their children. AND EVERY LIVING SUBSTANCE. <i>Yekum</i> (substance) is an all-inclusive term.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"><i>Yekum</i> usually applies to living creatures. I.E. points out that here it applies to all sorts of property.</i> THAT FOLLOWED THEM. <i>Be-raglehem</i> (that followed them) means because of them.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"><i>Be-raglehem</i> literally means at their feet. Hence I.E.’s comment.</i> On the other hand, the term may be taken literally.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">That is, those who walked in their footsteps, that is, those that followed them.</i> Since you have seen all of this,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The acts of God described in verses 1-6.</i> take heed so that you observe God’s commandments.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">I.E.’s paraphrase of verses 7 and 8.</i> AND POSSESS. The <i>resh</i> in <i>vi-yerishtem</i> (and possess) is vocalized with a <i>chirik</i><sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Rather than with a <i>pattach. Vi-yerishtem</i> is the word <i>yerashtem</i> plus the conversive <i>vav</i>. Thus our word should have read <i>vi-yerashtem</i>. Hence I.E.’s comment.</i> because the <i>vav</i><sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Of <i>vi-rishtem</i>.</i> is vocalized with a <i>chirik</i>. FOR THE LAND. Here is another reason why you are obligated to observe God’s commandments. The land is not like the land of Egypt. On the contrary, the land needs God to keep His eye on it.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The land requires God’s supervision.</i> The meaning of our verse can be understood with the following parable. The Lord will act like a person who sees all that the land needs and will give everything in its time. FROM THE BEGINNING. <i>Me-reshit</i> (from the beginning) is spelled without an <i>alef</i>.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The world <i>reshit</i> is usually spelled with an <i>alef</i>.</i> There are many such instances.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Where a silent <i>alef</i> is dropped.</i> Scripture therefore<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">That is, because the land requires God’s supervision.</i> goes on to say, <i>And it shall come to pass</i> (v. 13); and <i>I will give the rain of your land in its season</i> (v. 14).<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">That is, Scripture states that God will give rain in its season if Israel observes God’s laws, because the land requires God’s supervision. God will care for the land if Israel observes His commandments.</i> This is what Scripture means by the eyes of <i>the Lord are always upon it</i>.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">It means that God looks upon the land to see whether the inhabitants are observing His laws.</i> THE FORMER RAIN. The word <i>yoreh</i> (former rain) refers to rain which indicates<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">The word <i>yoreh</i> literally means to show or teach.</i> a good year. It comes at the beginning of the year.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">The early rain is an indicator of an abundance of rain.</i> AND THE LATTER RAIN. The meaning of <i>malkosh</i> (the latter rain) is known.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">If <i>yoreh</i> refers to the early rain, then <i>malkosh</i> must refer to the later rain.</i> AND THOU SHALT EAT AND BE SATISFIED. This refers to <i>thy corn, and thy wine</i> (v. 14), not to that which comes immediately before it<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Literally, near it.</i> namely, <i>grass in thy fields</i>. HER FRUIT. I have previously explained the meaning of <i>yevulah</i> (her fruit).<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">See I.E. on Lev. 26:4.</i> AND YE PERISH QUICKLY. They will be exiled from the land like those who perish in hunger.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">In other words, you will be driven from the land by hunger.</i> Now, since the land is good, you are therefore obligated to take these words to heart.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">So that you are not exiled from the land.</i> FOR FRONTLETS. Its meaning has been explained.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">See I.E. on Deut. 6:8.</i> If you will take My words to heart, you will not be exiled from the land, and your days upon the land shall be as long as the days of the heaven above the earth. FOR IF YE SHALL DILIGENTLY KEEP. The meaning of our verse is: I told you that you will quickly be driven from the good land.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">If you worship idols.</i> Know that you will not initially enter the land, and you will not be victorious if you do not keep the commandments of God.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">The section dealing with exile from the land precedes our section. Scripture in effect says: not only will you be exiled from the land if in the future you worship idols, but if you do so now, you will not even be permitted to enter the land.</i> TO LOVE. With your heart. TO WALK IN ALL HIS WAYS. Not to change or overturn.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">God’s laws.</i> AND TO CLEAVE UNTO HIM. Ultimately.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">When the soul leaves the body.</i> This is a great secret.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">According to I.E. cleaving to God entails leading a life wherein one strictly observes God’s commandments, masters the sciences, learns about the throne of glory, and masters the secret of the chariot seen by Ezekiel. See <i>The Secret of the Torah</i>, p. 143.</i> BEHOLD. Moses speaks to each individual.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">The word <i>re’eh</i> (behold) is in the singular. That which follows is in the plural. Hence I.E.’s comment.</i> THE BLESSING, IF YE SHALL HEARKEN. For if you hearken, behold, you are blessed.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">If you observe the commandments, you will automatically be blessed.</i> A blessing means an addition of the good.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Such as children, wealth, strength, health, and the like. See I.E. on Gen. 2:3 (Vol. 1, p. 50).</i> A curse means a diminution.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Of the good. See I.E. on Gen. 3:14 and the notes thereto (Vol. 1, p. 70).</i> The word <i>kelalah</i> (curse) is related to the word <i>kallah</i> (light).<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">When one is cursed, the good which he has is taken away. He is therefore “lighter.”</i> THAT THOU SHALT SET THE BLESSING. Verbally,<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"><i>Set the blessing</i> means utter the blessings.</i> as in <i>and he shall put them</i><sup class=\"footnote-marker\">41</sup><i class=\"footnote\">The sins of Israel.</i> <i>upon the head of the goat</i> (Lev. 16:21).<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">One cannot put sins on a goat. Hence it means to confess the sins over the goat.</i> BEYOND THE JORDAN. To one standing on the side of the wilderness.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">The eastern bank of the Jordan, where Israel presently was. <i>Beyond the Jordan</i> generally applies to the eastern bank of the Jordan. I.E. points out that here it applies to the western bank of the Jordan. It is also called beyond the Jordan to one standing on the eastern bank, which contains the wilderness.</i> BEHIND THE WAY OF THE GOING DOWN OF THE SUN. This means when you follow the western road you will find them.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">The mountains.</i> IN THE LAND OF THE CANAANITES THAT DWELL IN THE ARABAH. For there are Canaanites who dwell in the mountain.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Hence Scripture delineates which group of Canaanites it speaks of.</i> OVER AGAINST GILGAL. The mountains are long.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Hence Scripture delineates which part of the mountain is to be involved in the ritual.</i> Look. Moses specified the place<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Of the ritual.</i> by command. <i>Over against Gilgal</i> is similar to <i>and pursued as far as Dan</i> (Gen. 14:14).<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Gilgal received its name in the days of Joshua. See Josh. 5:9. The question thus arises how could Moses employ a name which was not in existence during his lifetime. Hence I.E. points out that our verse is similar to Gen. 14:14. There, Scripture uses the term Dan with regard to an episode in the life of Abraham, even though the place could not have had this name in Abraham’s time, for Dan was named after the son of Jacob.</i> It is possible that it was prophetically stated,<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">That Moses used the name Gilgal prophetically.</i> or we are dealing with two names.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">Two places with the same name. Gilgal in Josh. 5:9 is not the same as the Gilgal mentioned in our verse. The same would apply to Dan in Gen. 14:14.</i> OVER AGAINST. The word <i>mul</i> means over against. BESIDE THE TEREBINTHS OF MOREH. This is the same place as mentioned in the days of Abraham.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">See Gen. 12:6.</i> Scripture will later on state the blessings and the curses. FOR YE ARE TO PASS OVER. This means, thus shall you commence to do and the land will be yours eternally for an inheritance. YE SHALL SURELY DESTROY ALL THE PLACES…THEIR GODS. Rabbi Jonah the grammarian says that <i>et elohehem</i> (their gods) is lacking a <i>vav</i>, for the meaning of the phrase is, and their gods.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Rabbi Jonah maintains that our verse should be read: Ye shall surely destroy all the places wherein the nations that ye are to dispossess served, “and” their gods. He interprets this as meaning, You shall surely destroy all the places wherein the nations that you are to dispossess worshipped. You shall also destroy their gods.</i> However, he contributes nothing.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">For as I.E. goes on to note, <i>et elohehem</i> is connected to <i>asher avedu sham</i> (wherein they served).</i> <i>Et elohehem</i> is most certainly connected to <i>asher avedu sham</i> (wherein they served).<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">For our text reads, <i>et elohehem</i> (their gods) not <i>ve-et elohehem</i> (and their gods). I.E. feels that there is no reason to interpret <i>et</i> as if written <i>ve-et</i>.</i> EVERY LEAFY TREE. The words <i>ra’anan</i> (leafy) and <i>sha’anan</i> (at peace) are always spelled with two <i>nuns</i>.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">I.E. apparently believed that the root of <i>sha’anan</i> is <i>shin, alef, nun</i> and that of <i>ra’anan is resh, ayin, nun</i>. Hence he points out that in <i>ra’anan</i> and <i>sha’anan</i> the final root letter is doubled. See Radak, <i>Sefer Ha-sharoshim</i>.</i> The meaning of <i>ra’anan</i> is wet.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Full of sap, as in a leafy tree.</i> THEIR ASHERIM. <i>Asherim</i> are trees. AND YE SHALL DESTROY THEIR NAME. So that they not be mentioned. YE SHALL NOT DO SO. This means do not sacrifice on the hills and the mountains. Do so only in the place where the Lord shall put His name. TO PUT HIS NAME THERE. Compare, <i>Where I cause My name to be mentioned</i> (Ex. 20:21). EVEN UNTO HIS HABITATIONS SHALL YE SEEK. The reference is to the land, that is, to the place where God’s glory dwells.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">The land containing the tabernacle, where God’s glory dwells.</i> AND THERE YE SHALL EAT. The <i>kohanim</i> and the Levites.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">For Scripture goes on to speak of food that may not be eaten by Israelites. See I.E. on verse 17.</i> YE SHALL NOT DO AFTER ALL THAT WE DO HERE THIS DAY. Scripture states this because they were journeying from station to station.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">On their way to the Land of Israel.</i> After Aaron’s death some would sacrifice a burnt offering in any one of the stations that he desired to do so.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">After Aaron’s death the bringing of sacrifices was optional. Hence some brought sacrifices; others did not.</i> Some would present the first-born of the flock. Others did not, for the commandment<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">To offer sacrifices. After Aaron’s death the bringing of sacrifices was optional. Hence some brought sacrifices others did not. Thus every man did whatsoever was right in his eyes.</i> is contingent upon the Land of Israel.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Hence Scripture tells the Israelites that once they enter the Land of Israel, they must offer the sacrifices that Scripture commands.</i> However, this is not my opinion. Its meaning,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The meaning of, <i>Ye shall not do after all that we do here this day. Every man whatsoever is right in his own eyes</i>.</i> rather, is that not all of them feared God. Now, Moses said “we”<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Even though Moses was not included among those who did not fear the Lord. The first part of the verse, where the term “we” is found, applies to the laws which Israel did not observe in the wilderness.</i> because, as Scripture clearly states, he made the many commandments regarding the burnt offering contingent upon the Land of Israel.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">The burnt offering is representative of all laws in force only in the Land of Israel.</i> TO THE REST. So that they and their children do not have to travel.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">From place to place. In other words, the reference is to when Israel settled in the Land of Israel.</i> This is the meaning of inheritance.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The word inheritance (<i>nachalah</i>) explains rest (<i>menuchah</i>). <i>Nachalah</i> refers to a place of final settlement. So does <i>menuchah</i>.</i> However, actually the meaning of <i>the rest</i> is, <i>and giveth you rest</i> (v. 10),<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">After Israel has conquered the entire Land of Israel.</i> and <i>the inheritance</i> refers to <i>so that ye dwell in safety</i> (v. 10).<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">After conquering the land. According to the first interpretation <i>rest</i> refers to being in the land. According to the second interpretation it refers to living securely in the land.</i> AND ALL YOUR CHOICE VOWS. The commandment requires that offerings made by vows be brought from the choicest.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Of the animals. The point is that our verse does not repeat, for it adds that vows be brought from among the choicest of the animals.</i>  Behold, another addition, namely, <i>And ye shall rejoice</i><sup class=\"footnote-marker\">20</sup><i class=\"footnote\">In addition to telling us that vows are to be offered from the choicest animals, it also commands the laws of rejoicing.</i> (v. 12). AND THE LEVITE. You are obligated to make the Levite happy, for he does not have an inheritance as you do.  Scripture repeats <i>in every place that thou seest</i><sup class=\"footnote-marker\">21</sup><i class=\"footnote\">After having stated this already in verse 5.</i> (v. 13) because it wants to exclude meat eaten out of desire.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Meat which is not sacred.</i> Scripture states the unclean and the clean (v. 15) with regard to meat eaten out of desire because peace offerings are sacred and one who eats sacred meat in a state of impurity incurs the penalty of excision.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">That is, the law of clean and unclean does not apply to the eating of nonsacred meat (v. 15).</i> AS OF THE GAZELLE, AND AS OF THE HART. Which are not offered on the altar. The fat of the gazelle and also that of the hart, is permitted. Look, this is proof of my words.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">I.E. believes that, according to the plain meaning of the text, only the fat of an animal that has actually been offered on the altar is forbidden. See I.E. on Lev. 7:20.</i> However, we rely on the tradition of our fathers.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">According to the rabbis of the Talmud the fat of an animal that may be offered on the altar is forbidden.</i> THOU MAYEST NOT EAT WITHIN THY GATES THE TITHE OF THY CORN. Moses speaks to the Levites.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">For our verse speaks of the first tithe.</i> According to many he also speaks to the Israelites regarding the second tithe.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">According to this interpretation the tithe spoken of in our verse refers to the first and the second tithe.</i> OR THE FIRSTLINGS OF THY HERD OR OF THY FLOCK. Moses speaks to the <i>kohanim</i>,<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Only they may eat of the first-born.</i> for the Levites and also the <i>kohanim</i> are included among the Israelites.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Hence Scripture does not specify that it is speaking to the Levites or the <i>kohanim</i>.</i> Compare, <i>And I commanded you</i> (Deut. 3:18) wherein Moses speaks to two and a half tribes. Similarly, Moses speaks to Israel when he says, <i>the first-born of man shalt thou surely redeem</i> (Num. 18:15), which means the one who is obligated to redeem.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">The import of the verse is, those among you who are obligated to redeem, shall redeem. Similarly, the previous verse speaks only to those Israelites to whom it applies.</i> Similarly, <i>Thou mayest not eat within thy gates</i><sup class=\"footnote-marker\">31</sup><i class=\"footnote\">In our verse.</i> and <i>but thou shalt eat them before the Lord thy God</i> (v. 18) refer to the one who is obligated to eat.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Not to all Israelites.</i> The heretics<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The Karaites.</i> say that there are two sorts of first-born. One is the first to break out of its mother’s womb. The second is the first-born of the flock.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Which any Israelite may eat.</i> There is no need to respond to their nonsense. There are also others who say that if an Israelite is in the chosen place, then he eats the first-born and the tithe. However, this is the reverse of what Scripture says.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Elsewhere Scripture states that an Israelite may not eat the first tithe or the first -born of the flock and sheep.</i> BECAUSE THY SOUL DESIRETH TO EAT FLESH. This means, if your soul desires to eat flesh.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">In other words, the term <i>ki</i> (because) has the meaning of if here.</i> Moses already mentioned this.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">In verse 15.</i> He repeats himself in order to add, <i>If the place…be too far from thee</i> (v. 21).<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">This verse teaches that they may eat non-sacred meat outside the sanctuary only if they are far from it.</i> Furthermore, this verse speaks of a place that is not part of the land of Canaan.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">Verse 15 speaks of the Land of Israel. However, our verse speaks of the land beyond the borders of Israel. Thus our verse teaches that it is permitted to slaughter cattle for meat beyond the borders of the Holy Land.</i> Its law is the same as the law within your gates.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">That is, the law regarding the eating of non-sacred meat outside the land of Canaan is the same as the law dealing with the eating of non-sacred meat within the gates of the cities in the land of Canaan. See verse 15.</i> FOR THE BLOOD IS THE LIFE. I have explained this previously.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">See I.E. on Gen. 9:4 (Vol. 1, p. 122).</i> THAT IT MAY GO WELL WITH THEE. A person should not eat the soul [blood] of an animal for it will harm his soul.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">According to Ibn Ezra the eating of anything which the Torah proscribes has a deleterious effect on the soul.</i> Also, one’s soul and form are in the image of the father.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">A person’s soul and form are in the image of his father.</i> Scripture therefore states, <i>and with thy children after thee</i>.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">If you eat blood it will have a bad effect on your children. However, if you abstain from eating blood, it will be well with your children who follow you.</i> ONLY THY HOLY THINGS. Burnt offerings, peace offerings, and vow offerings. THOU SHALT TAKE.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Literally, thou shalt carry (<i>tissa</i>).</i> This means bring them<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">In other words, <i>thou shalt carry</i> should not be taken literally. It is to be understood as, you shall bring.</i> to the chosen place. AND THOU SHALT EAT THE FLESH. Moses speaks to the <i>kohen</i> concerning<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">The meat of.</i> a first-born, a sin offering, a guilt offering, or the shoulder or breast.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">From any cattle slaughtered for meat.</i> If the <i>kohen</i> eats from a peace offering, the major part belongs to the Israelite.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">The <i>kohen</i>’s share of the peace offering consists of the shoulder, the cheeks, and the maw. See Deut. 18:3.</i> OBSERVE AND HEAR. <i>Observe and hear</i> means, observe and hear the law regarding the blood which is to be poured on the altar. WHEN THE LORD…SHALL CUT OFF. This section<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">In addition to the one dealing with non-sacred slaughter, (verses 20-28).</i> also is connected to <i>When the Lord…shall enlarge thy border</i> (v. 20), for if Israel does not conquer the nations, God will not enlarge Israel’s border. AND THAT…NOT.] <i>U-fen</i> (and that…not) introduces an abridged clause. So that you will follow their practices [has been omitted].<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">I.E. reads our clause as follows: And lest thou follow their practices and inquire after their gods, etc.</i> EVEN SO WILL I DO LIKEWISE. In the service of the Lord, and you will think that you are doing good. You shall not act in this manner, for God despises all their ways. <i>For even their sons…do they burn in the fire to their gods</i> is proof of the latter. That which I commanded you, that shall you observe to do.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Do not add additional pagan practices to My worship. Worship Me in the manner that I commanded you. I.E. is paraphrasing Deut. 13:1, which, in the Hebrew Bible, closes our chapter.</i> IF THERE ARISE IN THE MIDST OF THEE. Scripture reads <i>in the midst of thee</i> because there is no prophet except from among Israel.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Prophesy is found only among Israelites. I.E. considered Balaam an astrologer who claimed to be a prophet. See I.E. on Num. 22:28 (Vol. 4, p. 186). This is also the opinion of Rabbi Yehudah Ha-Levi. See Book I of the Kuzari.</i> This section is connected to the previous one<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Deut. 12:29-31.</i> because they both deal with idol worship, for the burning of the children (Deut. 12:31) was an act of idol worship. Our verse deals with a prophet who claims that God, or God’s messenger, spoke to him while he was awake or in a dream. Some say that it is possible that the prophet<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Spoken of in our verse.</i> was one of those who steal God’s word (Jer. 26:30). They explain that a true prophet said that a certain sign would appear to verify his word.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The true prophet gave a sign to show that what he said was true.</i> Someone heard this and related the sign so that it should bear witness for him.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The false prophet used the sign given by the true prophet for his own purposes.</i> Others say that even if the sign or a wonder came to pass<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">By the prophet.</i> we do not believe him,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The prophet.</i> for what he says<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">His call to serve other gods.</i> contradicts reason.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">See Rabbi Saadiah Gaon, <i>Sefer Ha-Emunot Ve-Ha-De’ot</i>, Treatise III.</i> I believe that the terms wonder<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Hebrew, <i>mofet</i>.</i> and sign<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Hebrew, <i>ot</i>.</i> apply also<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">In addition to referring to supernatural events, as in <i>Or hath God assayed to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders</i> (Deut. 4:34).</i> to symbolic acts.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">The terms <i>mofet</i> (wonder) and <i>ot</i> (sign) usually refer to a miraculous act such as changing a rod into a serpent or water into blood. However, it may also refer to an act which illustrates what the prophet predicts will happen. According to I.E. the sign spoken of in our verse refers to the latter. Hence Scripture speaks of the sign coming to pass; i.e., the act played out by the prophet came to be.</i> Compare, the words of the prophet Isaiah: <i>Behold, I and the children whom the Lord hath given me shall be for signs and for wonders</i> (Is. 8:18); the sign of the prophet<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Isaiah gave his sons names which alluded to that which would occur in the future. Thus he named one son Immanuel (God is with us) to indicate that Judah would survive. He named another son Shear-jashub (a remnant shall return) to indicate that the remnant of Judah will repent and return to God.</i> in <i>Like as My servant Isaiah hath walked naked and barefoot</i> (Is. 20:3);<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Isaiah walked naked and barefoot in Jerusalem to indicate that the people of Judah will be led into exile barefoot and naked.</i> the names of his children, which served as signs regarding things that would occur in their lifetime, namely, Emanuel (Is. 7:14); Maher-shalal-hash-baz (Is. 8:3); Shearjashub (Is. 7:3). Also Scripture’s statement with regard to the plagues,<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Which would befall Israel.</i> <i>And they shall be upon thee for a sign and for a wonder</i> (Deut. 28:46). There are many such instances.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Where signs and wonders are used in the sense of omens.</i>  [PUTTETH YOU TO PROOF.] Scripture says, <i>for the Lord…putteth you to proof</i>, because God left the prophet<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Who tried to lead the Jews into idolatry.</i> alone and did not kill him. The purpose of God’s test is to show the righteousness of the one who is being tried.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">So too Maimonides, <i>Guide for the Perplexed</i>, 111:24. Also see I.E. on Gen. 22:1 (Vol. 1, p. 223).</i> AFTER THE LORD YOUR GOD SHALL YE WALK. You shall do your utmost to imitate God’s deeds and pursue His paths. AND HIM SHALL YE FEAR. You shall refrain from asking why this is so.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">A person must observe the commandments even if he does not understand the reasons for them.</i> AND HIS COMMANDMENTS SHALL YE KEEP. The commandments which are most important.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Such as belief in God. See chapter 5 of <i>Yesod Mora</i>. The most important “commandments are those precepts that are implanted in the heart, They are not contingent on place, time or anything else…[they] were known by reason before the Torah was given through the agency of Moses…The decalogue, with the exclusion of the Sabbath, is an example” (Strickman translation, pp. 75,76).</i> AND UNTO HIS VOICE SHALL YE HEARKEN. This refers to precepts which recall that which is most important.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Some commandments serve as reminders of the most important precepts. For example, the Sabbath commemorates creation. Likewise, not permitting one’s slaves to work on the Sabbath recalls the exodus from Egypt. Similarly…the <i>matzot…</i>the <i>tefillin…</i>the <i>tzitzit</i> [all serve as reminders] (<i>Ibid</i>, p. 78). The <i>tzitzit</i> (the fringes), for example, remind us of God’s commandments.</i> AND HIM SHALL YE SERVE. In deed. AND UNTO HIM SHALL YE CLEAVE. With your heart. In the beginning and at the end.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">In the beginning of life and at the end of life, namely, in youth and in old age (Weiser).</i> BECAUSE HE HATH SPOKEN PERVERSION. The word <i>davar</i> (thing) has been omitted from our clause.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Our verse reads, <i>ki dibber sarah</i> (for he hath spoken perversion).  <i>Sarah</i> is an adjective. Hence I.E. notes that the word which <i>sarah</i> is describing has been omitted. Our text is to be interpreted as if written, <i>ki dibber davar sarah</i>. I.E. interprets the latter as, for he has spoken words commanding us to turn away from the Lord.</i> <i>But in the multitude of counselors established</i><sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Translated according to I.E.</i> (Prov. 15:22) is similar.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Our text should be read as if written: But in the multitude of counselors, counsel is established.</i> Scripture reads <i>sarah</i> (perversion) because God commanded Israel to turn away (<i>la-sur</i>) from idolatry.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">I.E. interprets <i>ki dibber sarah</i> as meaning for He has spoken words urging us to turn away from the Lord.</i> On the other hand, the word <i>sarah</i> might be related to the word <i>soreh</i><sup class=\"footnote-marker\">28</sup><i class=\"footnote\">From the root <i>samekh, resh, resh</i>.</i> (defiant) in <i>defiant</i><sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Translated according to I.E.</i> <i>and rebellious</i> (Deut. 21:20). The latter interpretation is correct. The <i>resh</i> should have received a <i>dagesh</i>.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">To compensate for the missing <i>resh</i>. However, it doesn’t, for <i>resh</i> does not receive a <i>dagesh</i>.</i> WHO BROUGHT YOU OUT OF THE LAND OF EGYPT, AND REDEEMED THEE OUT OF THE HOUSE OF BONDAGE. Scripture repeats itself for the sake of emphasis. SO SHALT THOU PUT AWAY. I have previously explained the meaning of <i>u-vi’arta</i> (so thou put away).<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">See I.E. on Num. 24:22 (Vol. 4, p. 210).</i> IF THY BROTHER…ENTICE THEE. This means even thy brother.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"><i>If thy…brother entice thee</i> is to be understood as even if your brother entices you, for the law applies to anyone who entices you.</i>  The import of <i>thy mother</i> is, you<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">And your brother were in one womb. Thus the meaning of our verse is, even if your brother who was in one womb with you entices you. Our verse speaks of <i>thy brother, the son of thy mother</i>. This is an appellation rarely used in Scripture. The question thus arises, “Why did Scripture add <i>the son of thy mother</i>?” Furthermore, why did the Torah not describe the brother as the son of thy father? Hence I.E. comments that the matter from which a person is made comes from the mother; the father’s sperm (so I.E. believed) shapes the matter. Thus a person, biologically speaking, is closer to a brother from a mother than to a brother from a father, and probably has closer emotional ties to him. Hence Scripture states, even if your brother who is made of the same matter as you entices you, do not listen to him.</i> were in one womb. The mother is like matter and the father is like form.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Form gives shape to matter. Form is intangible. Different men will give different form to the matter produced by the same woman. However, all of the children will share the same matter. Hence Scripture speaks of <i>thy mother</i> not thy father.</i> Very few people understand the nature of form. THOU SHALT NOT CONSENT UNTO HIM. By believing in your heart. NOR HEARKEN UNTO HIM. In deed. NEITHER SHALL THINE EYE PITY HIM. You shall not refrain from killing him. NEITHER SHALT THOU CONCEAL HIM. You shall not leave him alone but you shall reveal the matter until witnesses hear it<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">His incitement to worship idols.</i> from his mouth, as is stated in Scripture.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Scripture requires two witnesses in capital cases. See Deut. 17:6.</i> You shall then kill him. THY HAND SHALL BE FIRST UPON HIM. Were it not for tradition,<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">That teaches that <i>thy hand</i> refers to the hand of the people whom he tried to entice. See <i>Sifre</i>.</i> it would appear that the reference<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"><i>Thy hand</i>.</i> is to the two witnesses. AND THOU SHALT STONE HIM. Scripture explains the manner of his death. THEN SHALT THOU INQUIRE, AND MAKE SEARCH, AND ASK DILIGENTLY. These words are well explained in the writings of our rabbis of blessed memory.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">See <i>Sanhedrin</i> 40.</i> EVERY WHIT. Completely to the Lord your God.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">In other words, the term <i>kalil</i> (every whit) is connected to <i>la-Adonai</i>. Our clause is to be read, every whit unto the Lord thy God.</i> You shall bum it in fire because of God’s honor.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\"><i>To the Lord thy God</i> means for the honor of the Lord thy God. By burning the contents of the city, the Israelites demonstrated that they destroyed the city because its inhabitants worshipped idols, and not for the purpose of looting.</i> A HEAP. The word <i>tel</i> (heap) is related to <i>talul</i> (heaped) in <i>upon a high mountain and heaped</i> (Ezek. 17:22).<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Translated according to I.E.</i> THAT THE LORD MAY TURN FROM THE FIERCENESS OF HIS ANGER. And He will not destroy you because of the sins of that city. WHEN THOU SHALT HEARKEN. The meaning of <i>When</i><sup class=\"footnote-marker\">43</sup><i class=\"footnote\">Hebrew, <i>ki</i>. I.E. renders <i>ki</i> if. Thus our clause reads, if thou shalt hearken. Hence his interpretation.</i> <i>thou shalt hearken</i> is, thus shall you do if you desire to do what is right in the eyes of God. The section which opens with <i>Ye are children of the Lord</i> (Deut. 14:1) is connected to this section because of the enticers,<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Our chapter tells us that the enticers are to be put to death.</i> namely, a brother, a sister, and a son or daughter (v. 7), or the inhabitants of the idol-worshipping city (v. 14). It is prohibited to mourn for them,<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">After they are put to death.</i> and it is certainly prohibited to cut oneself,<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">To lacerate one’s flesh as a sign of mourning over their deaths.</i> for behold, that is prohibited over any deceased.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Deut. 14:1.</i> YE SHALL NOT CUT YOURSELVES. <i>Titgodedu</i> (ye shall not cut yourselves) means the same as <i>ve-seret</i> (cuttings) in <i>cuttings…for the dead</i> (Lev. 19:28).<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">In other words, <i>lo titgodedu</i> means you shall not cut yourselves.</i> <i>Titgodedu</i> is related to the word <i>gedudot<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Both words come from the root <i>gimel, dalet, dalet</i>.</i></i> (cuttings) in <i>Upon all the hands are cuttings</i> (Jer. 48:37). NOR MAKE ANY BALDNESS. As the nations do unto this very day. [CHILDREN.] The meaning of <i>children</i> is, now that you know that you are children of God and that the Lord loves you more than a father loves his son, do not cut yourselves over anything that God does, for whatever the Lord does is for the good. If you do not understand God,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">If you do not understand God’s actions.</i> then act like small children who do not understand what their father does but nevertheless rely upon him. <i>For thou art a holy people</i> (v. 2) and you are not like all the Canaanites. You shall therefore not imitate their practices. The section opening with the words <i>Thou shalt not eat any abominable thing</i> (v. 3) follows because Scripture says, as it were, you are holy in your heart and in your mouth. You shall be separated from the nations. All who see you shall recognize you, for you will not make yourself bald for the dead and you do not eat all living creatures. If you are a holy people, then it is unfitting for you to eat that which is unclean and defiles one’s soul. ANY ABOMINABLE THING. Anything which is abominable to a pure soul such as anything that crawls on the ground. THE OX, THE SHEEP. A <i>vav</i> should have been placed before the word <i>seh</i> (sheep).<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Our verse reads, <i>shor seh kevasim</i> (the ox the sheep). Hence I.E. comments that our verse is to be read as if written, <i>shor ve-seh kevasim</i> (the ox and the sheep).</i> The term <i>seh</i> applies to both sheep and goats.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Our verse reads, <i>seh kevasim ve-seh izzim</i>. Hence I.E.’s comment.</i> THE HART, AND THE GAZELLE. We know the meaning [of <i>ayyal</i> (the hart) and <i>tzevi</i> (the gazelle)]. We need tradition<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">For the meaning.</i> for the other five.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Mentioned in our verse.</i> BUT CHEWETH NOT THE CUD. The word <i>yiggar</i> (will chew) is missing.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Our text reads, <i>ve-lo gerah. Gerah</i> is a noun. Thus our text reads, and no cud. Hence I.E.’s comments.</i> Our text employs abbreviated terminology.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"><i>Ve-lo gerah</i> is short for <i>ve-gerah</i> and <i>lo yiggar</i>. See Lev. 11:7.</i> On the other hand, the word <i>lo</i> (to it) might be missing.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"><i>Ve-lo gerah</i> is short for <i>ve-lo gerah lo</i>, meaning, and it has no cud; that is, it does not bring up a cud. In other words, it does not chew the cud.</i> FINS AND SCALES. This has been explained previously.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">See I.E. on Lev. 11:9.</i> OF ALL CLEAN BIRDS YOU MAY EAT. <i>Tzippor</i> (birds) is a general term.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">It does not refer to a specific species of birds.</i> The dove and turtledove are subcategories of the general term “birds.”<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Gen. 15:10 reads, “but the birds (<i>tzippor</i>) divided he not.” The reference there is to the dove and the turtledove mentioned in Gen. 15:10. Scripture can refer to the dove and turtledove by the term <i>tzippor</i> because they are subcategories of <i>tzippor</i>.</i> The <i>dayyah</i> (the kite)<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Mentioned in our verse but not in Leviticus’ enumeration of the prohibited birds. See Lev. 11:13-20.</i> and the <i>ayyah</i><sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Some suggest reading <i>ra’ah</i>, for <i>ayyah</i> is mentioned both here and in Lev. 11:14.</i> (the falcon)<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Mentioned in our verse.</i> are subcategories of the <i>da’ah</i> (falcon) (Lev. 11:14),<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Mentioned only in Leviticus. Thus there is no contradiction between the lists of the 20 prohibited birds in our chapter and the 21 of Leviticus. See <i>The Secret of the Torah</i>, pp. 36,37: “We find that the number of prohibited fowl listed in the Torah portion <i>Shemini</i> is 20. However, in the Torah portion <i>Re’eh Anokhi</i>, the number is 21. The answer is found in the science of logic, for <i>da’ah</i> (Lev. 11:14) is a supreme kind that includes both the <i>dayyah</i> and the <i>ra’ah</i> (Deut. 14:13).”</i> as Scripture now elaborates.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">That is, it lists some of the particulars, viz., the <i>dayyah</i> (the kite), the <i>ayyah</i> (the falcon), and the <i>ra’ah</i> (the glede), which are included in the category <i>da’ah</i> (falcon) in Leviticus.</i> OF ALL CLEAN WINGED THINGS. Such as the locust.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">In other words, this verse does not apply to birds.</i> YE SHALL NOT EAT OF ANY THING THAT DIETH OF ITSELF. Of fowl or beast.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Fish are excluded.</i> THOU MAYEST GIVE IT UNTO THE STRANGER. Who, as I have explained, did not convert to the Jewish faith.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">See I.E. on Ex. 22:20 (Vol. 2, p. 488).</i> OR THOU MAYEST SELL IT UNTO A FOREIGNER. Who does not live in your country. The law stating <i>Thou shalt not seethe a kid</i><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"><i>In its mother’s milk</i>.</i> follows, for it<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Like the law which precedes it.</i> refers to meat.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">And not to fruit. See I.E. on Ex 23:19 (Vol. 2, p. 503): “The fools say that the word <i>gedi</i> (kid) comes from the same root as <i>meged</i> (precious fruit).”</i> I have already explained the latter. THOU SHALT SURELY TITHE. This section<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Verses 22-27.</i> follows<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">The chapters dealing with forbidden animals, etc. (verses 3-21).</i> because it is prohibited to eat any unclean winged creature and any unclean animal, nor any animal which died of natural causes.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Either of old age or of any wounds it might have received.</i> Now it is similarly forbidden to eat sacred grain<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The tithe.</i> or sacred meat in any but the chosen place. WHICH IS BROUGHT FORTH IN THE FIELD YEAR BY YEAR. Rabbi Yehudah Ha-Levi the Spaniard, who rests in Eden, said <i>that which is brought forth in the field</i> is connected to the word <i>seed</i>, and our verse is to be understood as, you shall tithe the seed which is brought into the field for planting.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">That is, the produce from the seed. Rabbi Yehuudah believes that <i>yotze</i> (is brought forth) is intransitive. Hence his interpretation.</i> However, I believe that we are to interpret the verse according to its plain meaning. Our clause refers to the produce which the field brings forth.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">In other words, that <i>yotze</i> (is brought forth) is transitive. Our verse is to be understood as follows: You shall tithe the seed which the field produces.</i> Should some dispute this and argue that Scripture reads <i>ha-yotze</i> (which is brought forth), and <i>yotze</i> (brought forth) is an intransitive verb, then we will show him <i>ha-ir ha-yotzet</i><sup class=\"footnote-marker\">31</sup><i class=\"footnote\"><i>Ha-yotzet</i> is the feminine form of <i>ha-yotze</i>. It is transitive. We thus see that <i>ha-yotze</i> can also be transitive.</i> <i>elef</i> (the city that sent forth a thousand) (Amos 5:3). <i>Shall have a hundred left</i> (<i>Ibid.</i>)<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">This clause follows in the same verse.</i> proves this.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">That <i>ha-yotzet</i> is transitive, for it speaks about what is left in the city.</i> The rabbis said that the reference is to the second tithe.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">A tithe which is set apart after the Levite has received die first tithe. The second tithe must be eaten in Jerusalem or be redeemed and the money spent in Jerusalem.</i> Note.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Ibn Ezra believed that the numbers one, five, six, and ten have special significance. See I.E. on Ex. 3:15 (Vol. 2, pp. 69-86).</i> If you start from the top,<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">At the beginning of the numbers.</i> then one is the first number. If you start from below,<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">At the bottom of the first ten numbers.</i> then, behold, ten is the first number.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">That is, the first of the tens.</i> This is the secret of the first-born and the tithe.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">This is the reason the first-born and the tithe are holy. The first-born corresponds to the number one, while the tithe corresponds to the number ten.</i> Observe. The number one does not depend on a sum.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">Every number is made up of sums. However, the number one stands by itself. It does not consist of any sum.</i> The number ten is similar. It is the counterpart of one because it is the beginning of the second series of numbers.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">It is the first of the tens. Hence it is similar to one.</i> It is also the end of the first series.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">One through nine.</i> All parts of sums are connected to ten in front and in back.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">“Front” means before ten. “Back” means after ten. I.E.’s point is that the main numbers, that is numbers 1-9 end in 10. Thus 1-9 are connected to ten in front. All numbers after 10 are either 10 plus one of the main numbers or multiples of ten plus one of the main numbers.</i> The numbers one and ten are the main numbers; the middle numbers, five and six, are called the round numbers.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">If 5 and 6 are squared, cubed or raised to the nth power, their root is always visible. For example, 5 squared is 25, 5 cubed is 125; 6 squared is 36, 6 cubed is 216, and so on (Meijler). Thus 5 and 6 are called round numbers because in effect, they orbit their root or make a circle and ultimately return to their root.</i> These four numbers<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">One, five, six, and ten.</i> therefore<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Because of their importance.</i> form the silent letters.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">The letters <i>alef</i> (1); <i>heh</i> (5); <i>vav</i> (6), and <i>yod</i> (10). These letters are not always sounded. They are vowel letters. One of them is present whenever a word is enunciated. Without these letters, language would be impossible.</i> They are also the letters that form the glorious and awe-inspiring name.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">The Tetragramatton. The latter is spelled with an <i>alef</i> in Ex. 3:14.</i> AND THE FIRSTLINGS OF THY HERD. The one who is fit<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">The <i>kohen</i>.</i> to eat them shall eat them, as I have previously explained. THAT THOU MAYEST LEARN.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">Hebrew, <i>le-ma’an tilmad</i>.</i> This means that when you go to the revered place,<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">The place where God’s glory dwells.</i> there they [<i>kohanim</i>] will teach you. There is a second meaning to <i>le-ma’an tilmad</i> (that thou mayest learn). <i>Tilmad</i> is similar in meaning to <i>melummadah</i> (well broken), as in <i>And Ephraim is a heifer well broken</i> (Hos. 10:11). Its meaning is habituated.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">According to this interpretation our verse reads: that you will be habituated to fear the Lord.</i> This interpretation appears correct to me. THEN SHALT THOU TURN IT INTO MONEY. The reference is to the tithe.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">That is, the second tithe.</i> IN THY HAND. It is placed in your hands.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">You are to take care of it so that it is not lost.</i> OR FOR STRONG DRINK. Made from honey, dates, wheat, or barley. OR FOR WHATEVER THY SOUL ASKETH OF THEE. Fruits.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">Wine and meat are mentioned earlier in the verse. Hence I.E.’s interpretation.</i> THOU AND THY HOUSEHOLD. You and your sons are obligated.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">To make the pilgrimage.</i> It is optional for your household, for the commandment mandating the three pilgrimages falls on males.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">Scripture explicitly states this in Ex. 23:17.</i> The woman who goes to the chosen place, as Elkanah’s wives did,<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">See the first chapter of I Samuel.</i> is rewarded. AND THE LEVITE THAT IS WITHIN THY GATES. The reference is to the house of Levi.<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">Any descendant of the house of Levi.</i> You will be rewarded if you do not forsake him. You shall give the Levite what you can afford.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">According to this interpretation our verse does not speak of the tithe to be given to the Levite; it speaks of the obligation to support the Levite above and beyond the tithe.</i> The verse probably speaks of the first tithe.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">This is a new interpretation.</i> Since Scripture mentioned the second tithe,<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">In verses 22-26.</i> it now goes on to say, do not think that you have fulfilled your obligation<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">To God.</i> with the second tithe alone.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">For you must also give the first tithe to the Levite.</i> [THAT IS WITHIN THY GATES.] The meaning of <i>that is within thy gates</i> is that one should give it to the Levite that is within his gates. He should not say,<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">To the Levite who lives in your city.</i> I will keep it with me and give it to another Levite, or<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">Tell the Levite in your city that you have given the tithe to a Levite in a different city.</i> that I have given it.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">To another Levite. I.E. offers two excuses that one might use to put off the local Levite. His point is, do not make up any excuse not to support the local Levite.</i> AT THE END OF EVERY THREE YEARS. The reference is to the third tithe.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">The tithe given to the poor.</i> The Israelites do not have to give the second tithe this year. Some say that the Israelites had to give all three tithes.<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">At the end of the third year.</i> Those who deny the Rabbinic tradition<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">The Karaites.</i> say that the first tithe<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">The tithe given to the Levite.</i> is the commandment referred to in the verse that begins, <i>Thou shalt surely tithe</i> (v. 1).  They say that <i>thou shalt turn it into money</i> (v. 25) is directed to the Levite<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">Not the Israelite.</i> and that similarly <i>the firstlings… of thy flock</i> (v. 23) is directed to the <i>kohen</i>.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">In other words, the entire chapter deals with food prohibited to Israelites.</i> They say there is no such thing as the second tithe except for tithe given in the third year.<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">That is, the only tithe in addition to the first tithe is the one given in the third year, i.e., the poor tithe.</i> AT THE END.<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">Hebrew, <i>miktzeh</i>.</i> At the beginning.<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">I.E. renders <i>miktzeh</i> at the beginning. See I.E. on Num. 13:25 (Vol. 4, p. 104), “The word <i>mi-ketz</i> (at the end) sometimes means at the beginning and sometimes at the end.”</i> The tithe given in the third year is called the “poor tithe.” We will rely on the tradition of our fathers.<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">That there are three tithes, and that the poor tithe comes in the third year in place of the second tithe.</i> AT THE END OF<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Hebrew, <i>mikketz</i>.</i> EVERY SEVEN YEARS.] Its meaning, as I have explained, is, at the beginning of the year.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">According to I.E. the word <i>mikketz</i> means either at the end of or at the beginning of. Here it means at the beginning. Thus our clause reads, At the beginning of the seventh year. See I.E. on Deut. 9:11.</i> <i>Assemble the people</i> (Deut. 31:12) is proof of this.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">To hear the Torah read. This took place <i>At the end of</i> (mikketz) <i>every seven years</i> (Deut. 31:10). According to I.E. the latter should be rendered: At the beginning of the seventh year. We thus see that <i>mikketz</i> can be rendered, at the beginning of.</i> This section follows<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The laws of the poor tithe (Deut. 14:28,29).</i> because Scripture states that the poor tithe<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">A tithe set apart for the poor.</i> belongs to the Levite, the stranger, the orphan, and the widow.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Deut. 14:29.</i> Scripture now says that the same applies to the remission of debts (<i>shemittah</i>).<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The remission of debts in the seventh year is primarily for the benefit of the Levite, the stranger, the orphan, and the widow, i.e., the poor.</i> The word <i>shemittah</i> is similar to <i>shimtuha</i> (throw her down) (II Kings 98:33), the meaning of which is, release her and she will fall.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">In other words, the meaning of <i>shemittah</i> is, a release.</i> CREDITOR. The word <i>masheh</i> (loan) follows the paradigm of <i>matteh</i> (rod) (Ex. 4:4).<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"><i>Masheh</i> can be taken as a verb. Hence I.E.’s comment that it is a noun and follows the vocalization of nouns like <i>matteh</i>.</i> I believe that <i>masheh</i> is a noun.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Meaning a loan.</i> However, many believe that <i>masheh</i> is a verb.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Meaning lending.</i> The word <i>ba’al</i> (creditor) is similar to <i>be’aleha</i> (him that hath it) in <i>wisdom preserveth the life of him that hath it</i> (Eccles. 7:12) and <i>be’alav</i> (the owners thereof) in <i>It taketh away the life of the owners thereof</i> (Prov. 1:19). It means the one who has the matter<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Under discussion.</i> in his power. THAT WHICH HE HATH LENT. <i>Yasheh</i> (that which he hath lent) is a transitive verb. The one who borrows is called a <i>nosheh bo</i> (a borrower) (Is. 24:2).<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">See I.E. on Is. 24:2.</i> HE SHALL NOT EXACT IT. The word <i>yiggos</i> (exact) means to press. Compare, <i>tingosu</i> (exact) in <i>and exact all your labors</i> (Is. 58:3). Look, the <i>nun</i> is visible in the imperfect in a word whose stem begins with a <i>nun</i>.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">In other words, the <i>nun</i> is present in <i>tingosu</i> (exact), which is an imperfect whose stem begins with a <i>nun</i>. The <i>nun</i> is usually dropped in such instances. Hence I.E.’s comment.</i> THE LORD’S RELEASE.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Hebrew, <i>shemittah la-Adonai</i>. Literally, a remission to the Lord.</i> In honor of God,<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">A release unto the Lord means a release in honor of the Lord.</i> who has bestowed wealth upon him. The name of God is connected to the word release because the year of release is called a Sabbath unto the Lord (Lev. 25:2,4).<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">A release unto the Lord is a variant of a Sabbath unto the Lord.</i> OF A FOREIGNER THOU MAYEST EXACT IT. It is optional. HOWBEIT. This means that you shall take note that that which I commanded you, not to exact interest from your brother, will be unnecessary if all of Israel or most of them will listen to God’s voice. In this case, there will be no poor among you who need you to lend to them. On the contrary, all of you shall lend to many nations (v. 6). The meaning of <i>ve-ha’avateta</i> (and thou shalt lend) (v. 6) is, you shall take his pledge (<i>avot</i>), that is, his pawn, for the money that you shall give him, which he needs to do business. AND THOU SHALT RULE. Furthermore, being upright you will rule over nations. However, there is a commandment stating <i>If there be among you a needy man</i> (v. 7).<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Which appears to contradict <i>there shall be no needy among you</i> (v. 4).</i> Moses knew that a generation will arise that will not be mostly meritorious. He therefore said, <i>For the poor shall never cease out of the land</i> (v. 11). THOU SHALT NOT HARDEN THY HEART. By refraining from addressing comforting words to him. SHUT. <i>Tikpotz</i><sup class=\"footnote-marker\">19</sup><i class=\"footnote\">From the root <i>kof, peh, tzadi</i>.</i> means you shall <i>shut</i>. Compare, <i>kafetzah</i><sup class=\"footnote-marker\">20</sup><i class=\"footnote\">From the root <i>kof, peh, tzadi</i>.</i> (stoppeth) in <i>kafetzah</i><sup class=\"footnote-marker\">21</sup><i class=\"footnote\">From the root <i>kof, peh, tzadi</i>.</i> <i>piha</i> (stoppeth her mouth) (Ps. 107:42; Job 5:16); <i>kafatz</i><sup class=\"footnote-marker\">22</sup><i class=\"footnote\">From the root <i>kof, peh, tzadi</i>.</i> <i>be-af</i> (shut up His compassion) (Ps. 77:10); and <i>yikpetzu</i><sup class=\"footnote-marker\">23</sup><i class=\"footnote\">From the root <i>kof, peh, tzadi</i>.</i> (shall shut) in <i>Kings shall shut their mouths</i> (Is. 52:15). <i>Tikpotz</i> is a verb in the <i>kal</i>. NEEDY. Some say that the word <i>evyon</i> (needy) is related to the word <i>avah</i><sup class=\"footnote-marker\">24</sup><i class=\"footnote\">From the root <i>alef, bet, heh</i>.</i> (would) in <i>and he would not</i> (Ex. 10:27), for <i>evyon</i> follows the paradigm <i>elyon, chevy on</i>, and <i>hegyon</i>, the roots of which are <i>ayin, lamed, heh; chet, bet, heh; heh, gimel, heh</i>. An <i>evyon</i> is so called because he desires everything because of his need. BUT THOU SHALT SURELY OPEN THY HAND. <i>Pato’ach</i> (open) is an infinitive. Whenever Scripture omits the infinitive,<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Which should accompany a verb. It does so here, for our text correctly reads, <i>pato’ach tiftach</i>.</i> it is employing an abridged style. The midrashic interpretation is also beautiful.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">According to the midrash the repetition of the verb in <i>pato’ach tiftach</i> (thou shalt surely open) indicates that one should open his hand to the poor even one hundred times. However, I.E. believes that the form <i>pato’ach tiftach</i> is the correct way to say you shall open.</i> OPEN THY HAND TO HIM. To the one who has nothing. AND SHALT SURELY LEND HIM. The meaning of <i>veha’avet tavitennu</i> (and shalt surely lend him) is, give him from yours by taking his pledge.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">See I.E. on verse 4.</i> <i>Tavitennu</i> means take his pledge. BASE. The word <i>beliya’al</i> (base) is a noun. Some say that <i>beliya’al</i> is a compound. It refers to a prayer that the vile person should not ascend, should not grow, and should not live.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"><i>Beliya’al</i> is short for <i>beli ya’aleh</i> (without ascending). When one sees the wicked, one utters a curse to the effect that the wicked not ascend. The meaning of our verse is, may the wicked neither grow nor live.</i> AND THINE EYE BE EVIL. <i>Ve-ra’ah</i> (and thine eye be evil) is similar to <i>ve-shavah</i> (and is returned) in <i>and is returned unto her father’s house</i> (Lev. 22:13). The word comes from a root two of whose letters are pronounced.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">An <i>ayin vav</i>. Its root is <i>resh, vav, ayin</i>.</i> THAT. <i>Bi-gelal</i> (that) means the same as <i>sibbah</i> (because of). Compare, <i>sabbev</i> (cause) in <i>cause to change</i> (II Sam. 14:20).<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">I.E. is explaining the origin of the word <i>sibbah</i>.</i> For the All<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">God.</i> is in the parts,<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">In human beings, who are part of the whole.</i> that is, in the parts of the All, that is, the body.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Thus by being kind to his fellow human being, a person is being kind to God (Weiser). Other commentaries explain that the All refers to the community of Israel and the parts to each individual Jew. Now, since all of Israel forms one body, by helping another Jew one is helping oneself (Motot and Rabbi Yosef ben Eliezer tov Elem, followed by Krinsky, Netter, and others). See Book III of the Kuzari: “Plato calls…that which is expended on behalf of the law the portion of the whole. If, however, an individual neglects ‘the portion of the whole’…of which he forms a part, he sins against the commonwealth and more against himself; for the relation of the individual to the commonwealth is as the relation of the single limb to the body…” (Isaak Heinemann translation in <i>Three Jewish Philosophers</i>, N.Y., 1969, p. 99). In other words, the All is the nation, and the individual is a part of the nation. However, it should be noted that I.E. refers to God as the All. See I.E. on Gen. 1:26 (Vol. 1, p. 46), “God is one…He is all.” Also see I.E. on Gen. 18:21 (Vol. 1, p. 196) and Ex. 33:21 (Vol. 2, p. 695). The above-noted commentaries may have shied away from interpreting God as All here because of its pantheistic implications. It should be noted that when I.E. says that God is All, he does not intend to identify God with the world as the pantheists do. He means that God’s power and supervision hold the world together and give it continuous existence. Indeed, I.E. compares God’s relation to the world to that of speech to the speaker. As long as the speaker speaks, sounds are uttered. However, the speaker is not identified with the speech which he utters. On the other hand, I.E. was a contemporary of Rabbi Yehudah Ha-Levi and may be employing terminology similar to the one quoted above.</i> THOU SHALT SURELY GIVE HIM. It means that if you give him, then God will add to your wealth. FOR THE POOR SHALL NEVER CEASE OUT OF THE LAND. As I have explained.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">See I.E. on verse 6.</i> UNTO THY…BROTHER. First, the one who is close to you.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Your bother has priority.</i> UNTO THY POOR. The poor of your family. The needy of your land come before the needy of another place. <i>If thy brother, a Hebrew man</i> (v. 12) follows<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">The laws of charity.</i> because of <i>thou shalt furnish him liberally</i> (v. 14).<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">You have to give your servant from your property. Thus both sections deal with the concept of giving.</i> THY BROTHER A HEBREW. I have explained this.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">See I.E. on Ex. 21:2 (Vol. 2, pp. 448-453).</i> OR A HEBREW WOMAN. The reference is to <i>And if a man sell his daughter to be a maid-servant</i> (Ex. 21:7).<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">The Hebrew bondwoman spoken of in our verse refers to a girl sold into slavery by her father.</i> EMPTY. I have explained this.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">See I.E. on Gen. 31:42 (Vol. 1, p. 306) and Ex. 3:21 (Vol. 2, p. 93).</i> THOU SHALT FURNISH HIM LIBERALLY. <i>Ha’anek ta’anik</i> (thou shalt furnish him liberally) means treat him gloriously. <i>Ta’anik</i> (thou shalt furnish him) is related to the word <i>anakim</i> (chains)<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">Ornamental chains.</i> in <i>And chains about thy neck</i> (Prov. 1:9).<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">According to this interpretation, <i>ha’anek ta’anik</i> (thou shalt furnish him liberally) literally means thou shalt put ornament on him. Hence I.E.’s interpretation.</i> On the other hand, the meaning of <i>ta’anik</i> is to be derived from its context.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">In other words, <i>ta’anik</i> (thou shalt furnish him) is not related to the word <i>anakim</i> (chains) in <i>And chains about thy neck</i> (Prov. 1:9).</i> In this case, the word has no brother.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">It is not found again in Scripture. Its meaning is to be derived from its context.</i> THROUGH HIS EAR AND INTO THE DOOR. I have explained this.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">See I.E. on Ex. 21:6 (Vol. 2, p. 457).</i> Scripture mentions this<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">The piercing of the slave’s ear.</i> because it states<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">In verses 14 and 15.</i> that you are obligated to furnish him liberally when he goes free. However, if the slave does not want to go free, then you shall pierce his ear through with an awl. AND ALSO UNTO THY BONDWOMAN THOU SHALT DO LIKEWISE. This is connected to<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">This is related to.</i> <i>thou shalt furnish him liberally</i> (v. 14), even though it is some distance from it, for a woman does not have her ear pierced. Compare, <i>He shall make restitution; if he have nothing</i><sup class=\"footnote-marker\">49</sup><i class=\"footnote\"><i>Then he shall be sold for his theft</i>.</i> (Ex. 22:2);<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">This clause (Ex. 22:2) relates to Ex. 21:37, not that which immediately precedes it. See I.E. on Ex. 22:2 (Vol. 2, p. 482).</i> <i>And if he do not these three unto her</i> (Ex. 21:11),<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">This clause (Ex. 21:11) relates to Ex. 21:8,9 not to verse 10, which immediately precedes it. See I.E. on Ex. 21:11 (Vol. 2, p. 464).</i> and many other instances. IT SHALL NOT SEEM HARD UNTO THEE. We find it written in Scripture, <i>three years, as the years of a hireling</i> (Is. 16:14). The latter proves that a person has no right to hire himself out for more than three years. The law similarly applies to the one who hires him and pays his wages.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">One cannot hire a person for more than three years.</i> [DOUBLE.]<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">Hebrew, <i>mishneh</i>.</i> The following is the definition of <i>mishneh</i>. It means double. Similarly <i>mishneh</i> (twice) <i>in ve-hayah mishneh</i> (and it shall be twice as much) (Ex. 16:5). The word <i>mishneh</i> in the latter is a noun. However, <i>mishneh</i> (next) in <i>mishneh la-melekh</i> (next unto king) (Esth. 10:3) is an adjective.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">For it describes an office. We have followed the reading of <i>Vat. Ebr</i>. 38. The <i>Mikra’ot Gedolot</i> reads: “The following is the definition of <i>mishneh</i>. It means double. Similarly <i>mishneh</i> (twice) in <i>ve-hayah mishneh</i> (and it shall be twice as much) (Ex. 16:5), the meaning of which is <i>mishneh lamelekh</i> (double unto the king). The word <i>mishneh</i> in the latter is a noun. However, <i>mishneh</i> (next) in <i>mishneh la-melekh</i> (next unto king) (Esth. 10:3) is an adjective.” The words “the meaning of which <i>mishneh lamelekh</i> (double unto the king)” appear to be a gloss. See Weiser and Krinsky.</i> It<sup class=\"footnote-marker\">55</sup><i class=\"footnote\"><i>Mishneh</i> (next) in <i>mishneh la-melekh</i>.</i> is also related, as I have explained,<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">See I.E. on Gen. 41:43 (Vol. 1, p. 382).</i> to the word <i>shenayin</i> (two).<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">“The king is like the number one; next comes the <i>mishneh</i>, which means second to him” (Vol. 1, p. 382).</i> Note, our verse explains that <i>and in the seventh he shall go out free for nothing</i> (Ex. 21:2) refers to the beginning of the year.<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">For the clause that precedes it states, <i>he shall serve thee six years</i>. If the slave did not go out at the start of the seventh year he would be serving seven not six years.</i> There is also proof of this from the year of release (<i>shemitttah</i>)<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">The year of release begins at the start of the seventh year. See I.E. on Ex. 23:10,11 (Vol. 2, pp. 498,499).</i> as well as from the Sabbath day.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Which begins at the start of the seventh day.</i> AND…WILL BLESS THEE. <i>U-verakhekha</i> (and will bless you) is an imperfect, not a perfect.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">Meaning, and he blessed you.</i> There is no difference between the perfect and imperfect.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">In the form of this word.</i> The tense can only be determined by the context. ALL THE FIRSTLINGS. This is mentioned<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Here. I.E. explains why the law of the firstling follows the law of the Hebrew slave.</i> because of <i>thou shalt do no work with the firstling of thine ox</i>.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">The previous section deals with the work done by a Hebrew slave. This section prohibits working with an ox that is a firstling. Thus both chapters deal with work.</i> THOU SHALT EAT IT. The one who is fit to eat it, as I have previously explained.<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">See I.E. on Deut. 12:17.</i> Scripture mentions this a second time<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">After having mentioned it in Deut. 12:17.</i> in order to explain the law regarding a blemished firstling. THOU AND THY HOUSEHOLD. The household of the <i>kohen</i>. ANY ILL BLEMISH. That are mentioned.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">In the first part of this verse.</i> WITHIN THY GATES. Some say that this means that the <i>kohen</i> shall eat it outside of the sanctuary.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">This is the opinion of the rabbis of the Talmud. See Rashi on verse 20.</i> Others say, since the animal has a blemish it belongs to the Israelite. However, this appears far-fetched to me. THE UNCLEAN AND THE CLEAN. The reference is to <i>may eat it</i>.<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">Our verse literally reads, you shall eat it, the unclean and the clean. According to I.E. this is to be read as, the unclean and the clean you shall eat it. He interprets the <i>heh</i> prefaced to the Hebrew words for clean and unclean as a vocative <i>heh</i>. Thus <i>ha-tame</i> (the unclean) means you who are unclean, and <i>ha-tahor</i> (the clean) means you who are clean. The meaning of our clause thus is, you who are unclean and you who are clean shall eat of it.</i> Our verse is to be understood as a call: you, the clean and the unclean. Its meaning is, one is permitted to eat it whether one is clean or unclean. Scripture states this because one who is unclean and eats holy meat is punished with <i>karet</i> (excision). Scripture reads <i>three times in a year</i> (Deut. 16:16) because it here (v. 20) states year by year.<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">In other words, the laws of the pilgrimage festivals follow our chapter because it ends with a law to be observed year by year, and so are the pilgrimage festivals to be observed.</i> Additionally,<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">Another reason the laws of the pilgrimage festivals follow the laws of the first-born.</i> because the firstling is to be eaten in the sanctuary.<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">The place where the Israelite makes his pilgrimage three times a year. See Ex. 23:17.</i> The paschal offering<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">I.E.’s interpretation contradicts <i>Zevachim</i> 5:8.</i> is similarly to be eaten in the sanctuary, not outside it. THE MONTH OF ABIV. It is called the month of Aviv because when the Israelites went out of the land of Egypt, the first of the barley crop (<i>aviv</i>)<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">See I.E. on Ex. 13:4 (Vol. 2, p. 259). I.E. there renders <i>aviv</i> as the first of the barley crop. Thus according to I.E. <i>the month of Abiv</i> means the month when the first of the barley crop appears in the field.</i> appeared in the fields in that month. Those who deny the Rabbinic tradition say that Passover<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The offering of the paschal lamb (Meijler).</i> is not to be observed if the first of the barley crop has not appeared.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">If the <i>aviv</i> did not appear, then the paschal lamb was not offered that year. They do not believe that an additional month was added to the year if the <i>aviv</i> had not yet arrived. (See Meijler).</i> I have previously responded to their nonsense.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">See I.E. on Ex. 12:2 (Vol. 2, p. 203).</i> We will also admit that the Beth Din<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The law court which determined the onset of the new month.</i> took the appearance of the first barley crop into consideration.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">When deciding whether to add an additional month to the year. However, they also took other things into consideration. See Talmud <i>San</i>. 11a,b.</i> Note that in Hebrew the months have no names.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Hence adding a thirteenth month presented no problems.</i> Nisan (Esth. 3:7; Neh. 2:1), Sivan (Esth. 8:9), and also Kislev (Neh. 1:1), Tevet (Esth. 2:16), and Adar (Esth. 3:7), which are mentioned in Scripture, are Chaldean terms. Hence Scripture states, <i>which is the month of Nisan</i> (<i>Ibid.</i>).<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Esth. 3:7 reads, <i>In the first month, which is the month of Nisan</i>. Scripture identifies the first month by its Chaldean name because the Jews did not call the month by that name in earlier times.</i> However, we find Ziv (I Kings 6:37),<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">For the second month.</i> Etanim (I Kings 8:2),<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">For the seventh month.</i> and Bul (I Kings 6:38).<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">For the eighth month. In other words, only the second, seventh, and eighth months had appellations. The other months were known only by number.</i> The meaning of first<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Why Scripture calls Nisan the first month. See Ex: 12:2, <i>It shall be the first month of the year to you</i>.</i> is that when you find the first barley ripe, then the first month has arrived, for one starts counting the months from it We do not care about this,<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">The declaration of the first month.</i> whether the year that passed consisted of twelve months or thirteen months.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">The arrival of Aviv determines the arrival of the first month. The number of months of the previous year is irrelevant. If the year had a set number of months their exhaustion would determine the year.</i> This is the meaning of first.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">The point is, we start to count the months when the <i>aviv</i> arrives.</i> However, the ancients of blessed memory transmitted traditions regarding many other things along with the ripe barley grain.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">According to the Talmud the year may also be intercalated and the coming month not declared the first month because the fruit has not yet ripened and because the season of spring has not yet arrived. See <i>San</i>. 11:a,b.</i> All of their words are true. BY NIGHT.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The night of the fifteenth. I.E. comments thus because according to Ex. 13:4, Israel left Egypt by day.</i> He took you from the authority of Pharaoh. They left Egypt close to night.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">They actually left in the early morning, when it was still dark. Hence Scripture refers to it as night (Weiser). See I.E. on Ex. 12:31 (Vol. 2, p. 245).</i> I will explain it later.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">He didn’t in this commentary. However, he did in the Long Commentary. See Vol. 2, p. 245.</i> OF THE FLOCK. To fulfill the obligation of the paschal sacrifice. AND THE HERD. For peace offerings.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">The paschal sacrifice could only be brought from the flock. See Ex. 12:5.</i> The fact that Scripture says, <i>and three thousand bullocks</i> (II Chron. 35:7), after it says, <i>all of them for the passover-offerings</i>, with regard to the lambs and kids (<i>Ibid.</i>), is proof.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">That <i>And the herd</i> refers to peace offerings, for Scripture implies that only the lambs and kids were offered as paschal sacrifices. II Chron. 35:7 states: <i>And Josiah gave to the children of the people, of the flock, lambs and kids, all of them for the passover-offerings, unto all that were present, to the number of thirty thousand</i>.</i> It similarly tells us that they gave (unto the Levite) <i>for the passover-offerings five thousand small cattle, and five hundred oxen</i> (<i>Ibid.</i>, v. 9). Scripture thus mentions the Passover offerings before it mentions the cattle.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Which shows that the oxen were not for the Passover offerings, for if they were they would have been so mentioned.</i> It similarly states, <i>thou and thy household</i> (Deut. 14:26).<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">The meaning of which is, you are obligated to eat the tithe in the place of the sanctuary. Your household may do so if they want to. However, they are not obligated to do so. We thus see that Scripture juxtaposes two things that are similar but not identical in one verse. The same is true of <i>the flock and the herd</i>. The former applies to the paschal offering and the latter to peace offerings.</i> Some say that Scripture commanded that a lamb or a he-goat were to be offered in Egypt.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">In Ex. 12:5, I.E. quotes this in the name of Rabbi Moses ben Amram Ha-Parsi. The later was a Karaite Bible commentator. See Vol. 2, p. 220.</i> However, Scripture now tells us if one is able to, he may offer cattle. However, the first interpretation is correct.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">The first interpretation is that of the rabbis.</i> THOU SHALT EAT NO LEAVENED BREAD. No leaven shall be present when the paschal offering is slaughtered. BREAD OF AFFLICTION. For a memorial. ALL THE DAYS OF THY LIFE. Every year. WHICH THOU SACRIFICEST…AT EVEN. The reference is to the flesh of the Passover offering. AT EVEN, AT THE GOING DOWN OF THE SUN. I have explained this previously.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">See I.E. on Ex. 12:6 (Vol. 2, pp. 221-225).</i> AT THE SEASON THAT THOU CAMEST FORTH OUT OF EGYPT. The reference is to the Passover offering, as the Israelites left Egypt in the month of Aviv. It<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"><i>At the season that thou camest forth out of Egypt</i>.</i> is not connected to <i>at the going down of the sun</i>.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"><i>At the season that thou camest forth out of Egypt</i> refers to <i>thou shalt sacrifice the passover-offering</i>, not to <i>at the going down of the sun</i>, which precedes <i>At the season</i>, etc., for the Israelites did not leave Egypt at the going down of the sun.</i> AND THOU SHALT ROAST.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Hebrew, <i>u-vishalta</i> [literally, and you shall cook].</i> I have previously explained that <i>u-vishalta</i> means you shall roast in fire.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">See I.E. on Ex. 12:9 (Vol. 2, pp. 228-231). Ex. 12:9 states, <i>Eat not of it…sodden at all with water, but roast with fire</i>. Hence I.E.’s comment.</i> Compare, <i>And they roasted</i> (va-yevashelu)<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Here too the word means roasted, not cooked.</i> <i>the passover with fire</i> (II Chron. 35:13). Scripture reads <i>u-vishalta</i> to indicate that the Passover offering is not to be eaten raw.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">The word <i>bashel</i> (cooked) comes from the same root as the word ripe. Thus <i>u-vishalta</i> can be taken to mean prepare (cook or roast) it to the point where it is fit to be eaten.</i> AND THOU SHALT TURN IN THE MORNING. Those who deny the Rabbinic tradition<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The Karaites.</i> say that the verse tells the Israelite to go to his house and land on the holy day.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">On the first day of Passover, for that is the day following the night that the Passover offering is eaten.</i> We will not rely on our own minds when it comes to the commandments. We will rely only on those who transmitted the Torah.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">According to the rabbis, <i>and thou shalt turn in the morning</i> refers to the morning of the sixteenth of Nissan. See <i>Hagigah</i> 17a,b.</i> Look, we find Scripture stating, <i>On the eighth day</i><sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Of Sukkot, i.e., Shemini Atzeret.</i> <i>he</i><sup class=\"footnote-marker\">37</sup><i class=\"footnote\">King Solomon.</i> <i>sent the people</i><sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Who came to celebrate the dedication of the Holy Temple.</i> <i>away</i> (I Kings 8:66). The latter was a holy day.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">For it was Shemini Atzeret.</i> Another verse says, <i>And on the three and twentieth day of the seventh month</i><sup class=\"footnote-marker\">40</sup><i class=\"footnote\">That is, on Shemini Atzeret.</i> <i>he</i><sup class=\"footnote-marker\">41</sup><i class=\"footnote\">King Solomon.</i> <i>sent the people</i><sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Who came to celebrate the dedication of the Holy Temple.</i> <i>away unto their tents</i> (II Chron. 7:1). Some say that the meaning of <i>unto their tents</i> is, to their tents, which were close by.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">Around Jerusalem. Thus going to their tents did not entail a violation of the festival. The same is true in our verse.</i> They went to their lands<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">To their place of residence.</i> on the weekday. AND GO UNTO THY TENTS. Around Jerusalem. The Israelite would then go to his land on the weekday. SIX DAYS. The ancients said six days from the lifting of the sickle.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">On the new crop. The reference is to the cutting of the <i>“omer.”</i> This took place on the second day of Passover. See Lev. 23:9-12. Scripture prohibits eating of the new crop of grain before a measure (an omer) of new grain is cut and offered on the altar. Now, the Torah commands that matzot be eaten for seven days (v. 3). This contradicts our verse which states that matzot be eaten for six days. The Talmud (<i>Menachot</i> 66a) explains that our verse refers to matzot baked from the new crop, which could not be eaten before the second day of Passover, while the verse that tells the Israelites to eat matzot for seven days speaks of matzot made from grain from the previous year. See Rashi.</i> It is possible that <i>and on the seventh day</i> is connected to <i>six days</i>.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">In other words, our text should read, Six days thou shalt eat unleavened bread and [so too] on the seventh day. In other words, you shall eat unleavened bread for seven days.</i> <i>And on the seventh day</i> was separated from the first half of the verse and placed in the second half of the verse because Scripture wanted to warn against doing work.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">On the seventh day. The point is <i>and on the seventh day</i> refers to both the first part of the verse and to the second. Our verse is to be understood as follows: <i>Six days thou shalt eat unleavened bread;</i> and [so too] on the seventh day; <i>and on the seventh day shall be a solemn assembly …thou shalt do no work therein</i>.</i> Scripture does not say all manner of work.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">All manner of work is prohibited on the Sabbath and Yom Kippur. However, work necessary for the preparation of food is permitted on festivals.</i> The reason for the latter is that only servile work<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">All work except that which is necessary for the preparation of food. See Ex. 12:16.</i> is prohibited. Where Scripture does state all manner of work,<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">With regard to a festival.</i> it reads, “Save” [that which every man must eat].<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">See Ex. 12:16.</i> When Scripture mentions that one is obligated to offer the Passover sacrifice in the glorious place, it also mentions the second festival (v. 9)<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">The second pilgrimage festival, i.e., Shavu’ot.</i> and the third festival (v. 13).<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">The third pilgrimage festival, i.e., Sukkot.</i> It does not mention the day of <i>shofar</i> sounding<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Rosh Ha-Shanah.</i> and the tenth day,<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">The tenth day of Tishri, i.e., Yom Kippur.</i> because the congregation does not gather then in the sanctuary.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">On these days. There is no commandment to make a pilgrimage to the sanctuary on Rosh Ha-Shanah and Yom Kippur.</i> AFTER THE MEASURE. The <i>samekh</i> of <i>missat</i> (after the measure) receives a <i>dagesh</i> to compensate for the missing <i>nun</i>.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\"><i>Missat comes</i> from <i>the root nun, samekh, samekh</i>.</i> <i>Missat</i> is related to the word <i>nes</i> (banner). It means the lifting of the hand.<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Thus <i>missat nidvat yadekha</i> (after the measure of the freewill-offering of thy hand) means the lifting of the freewill-offering of thy hand. Scripture uses the term lifting when it deals with an offering to the sanctuary. Compare the word <i>trumah</i> (offering), which literally means a lifting.</i> THE FREEWILL-OFFERING OF THY HAND. For burnt offerings and peace offerings. AND THOU SHALT REMEMBER THAT THOU WAST A BONDMAN. This is connected to <i>thy man-servant and thy maid-servant</i> (v. 11).<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">You shall be kind to your servants, for you were a slave in the land of Egypt.</i> AFTER THAT THOU HAST GATHERED IN FROM THY THRESHING-FLOOR AND FROM THY WINEPRESS. Hence this festival is called <i>the feast of ingathering</i> (Ex. 34:22).<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">The festival of Sukkot is also referred to as the festival of ingathering.</i> SHALT THOU KEEP A FEAST. <i>Tachog</i> (shalt thou keep a feast) means you shall sacrifice the offering.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">According to I.E. the word <i>chag</i> not only means a holiday, it also refers to the sacrifice that is offered on the festival. See I.E. on Ex. 5:1 (Vol. 2, p. 115).</i> The reference is to the congregation.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">The injunction, you shall sacrifice the offering, is directed to the congregation, for the congregation is obligated to bring the special offerings on the festivals (the <i>musaf</i> offerings).</i> On the other hand, it might refer to the individual. The Israelite is told to make burnt and peace offerings. <i>Shall bless thee</i> is proof of this. It means do this<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Sacrifice burnt and peace offerings</i> because God blessed you. Scripture adds <i>all thine increase</i> to explain that the object of <i>bless thee</i> is the produce which the earth will bring forth. THE WORK OF THY HANDS. Trade and goods produced by craftsmen. AND THOU SHALT BE ALTOGETHER JOYFUL. There is a commandment to be joyful on the festival of Sukkot.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">In other words, <i>and thou shalt be…joyful</i> refers to the festival of Sukkot</i> Others say that it means that God will bless you in the future and you will always be happy.<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">In other words, <i>and thou shalt be…joyful</i> refers not only to the festival of Sukkot, it refers to the whole year.</i> [ALTOGETHER.] The meaning of altogether is, you shall always be happy. AND THEY SHALL NOT APPEAR…EMPTY. This is what Scripture means by <i>after the measure of the freewill-offering of thy hand</i> (v. 10). BEFORE THE LORD. I have already explained this.<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">See I.E. on Ex. 23:15 (Vol. 2, p. 501). I.E. there explains that <i>et pene Adonai</i> means before the Lord. <i>Et pene Adonai</i> literally means the face of God. Hence I.E.’s comment.</i>  [JUDGES.] Even though each and every commandment stands by itself there is, as it were, a midrashic reason for the connection of the sections.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">The commandments.</i> The meaning <i>of Judges…</i>is, even though you are obligated to go three times a year to the place of the <i>kohanim</i> who serve in the sanctuary and there inquire regarding the statues and laws, it will not suffice. You must have judges in all of your cities.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">Literally, your gates. Hence the law of judges follows the law of the three pilgrimage festivals.</i> OFFICERS. <i>Shoterim</i> (officers) means rulers. It is related to <i>shoter</i> (ruler) in <i>Overseer, or ruler</i> (Prov. 6:6) and similarly <i>mishtaro</i> (dominion thereof) in <i>the dominion thereof in the earth</i> (Job 38:33). The <i>shofetim</i> (judges) judge and the <i>shoterim</i> (officers) force the crooked [to obey the law]. IN ALL THY GATES. We find that Jehoshaphat<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">A king of Judah.</i> acted in this manner.<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">See II Chron. 19:5.</i> TRIBE BY TRIBE. In all the gates of each and every tribe. AND THEY SHALL JUDGE. The reference is to the judges. THOU SHALT NOT WREST JUDGMENT. Scripture speaks to each one of the judges. THOU SHALT NOT RESPECT PERSONS. I have explained the word <i>takkir</i> (thou shalt respect) in my comments on <i>Ye shall not respect</i> (takkiru) <i>persons in judgment</i> (Deut. 1:17). JUSTICE, JUSTICE. Moses speaks to the disputants. Moses repeats the word justice to indicate that one should pursue justice whether one gains or loses. Or the word is repeated to indicate that one should pursue justice as long as one exists;<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">The repetition of the word connotes continuity.</i> or the word is repeated for emphasis. THAT THOU MAYEST LIVE. Moses speaks to those who are entering the land. AND INHERIT THE LAND. Moses speaks to their children. It means, you<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">The children of those who inherit the land.</i> will keep this inheritance.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">The Land of Israel.</i> The first thing that the judge has to be concerned with is widespread pagan practices such as the one referred to in <i>Thou shalt not plant thee an Asherah</i> (v. 21).<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">Hence this law follows the one of appointing judges.</i> The Torah states the latter, for such is the practice of pagan worship, as <i>Behind one in the midst</i> (Is. 66:17)<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">I.E. in Isaiah renders this as, Behind one <i>asherah</i> in the midst of the garden. See I.E. on Is. 66:17.</i> shows. NEITHER SHALT THOU SET THEE UP A PILLAR. For an idol, as <i>which the Lord thy God hateth</i> proves.<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">God hates a pillar set up to an idol.</i> However, a pillar which is not set up for idol worship is permitted. The most convincing proof of this is found in the portion which opens with the words <i>And Jacob sent</i> (Gen. 32:4).<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">There, Scripture (Gen. 35:14) relates that Jacob set up a pillar to God. Also see I.E. on Gen. 28:17, (Vol. 1, p. 279), where he writes that Scripture does not prohibit a pillar to honor God.</i> THOU SHALT NOT SACRIFICE UNTO THE LORD THY GOD. Look, when Moses mentions the <i>asherah</i> and the pillar he also mentions that it is prohibited to slaughter any blemished animal to God.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">That is, since Moses mentions that the <i>asherah</i> and the pillar are prohibited, he also mentions that it is prohibited to sacrifice any blemished animal to God, for these acts are an abomination to God.</i> EVEN ANY EVIL THING. <i>Any evil thing</i> explains any blemish. FOR THAT IS AN ABOMINATION. Its meaning is similar to <i>Present it</i><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">A blemished animal.</i> <i>now unto thy governor</i><sup class=\"footnote-marker\">3</sup><i class=\"footnote\">As a gift. Will he accept it? No, he will reject it and despise you for insulting him.</i> (Mal. 12:8). The one who offers it is punished. However, no punishment befalls one who does not sacrifice at all, unless he is obligated to bring an offering.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Such as the Passover or sin offering.</i> IF THERE BE FOUND IN THE MIDST OF THEE. After Moses mentions that one is prohibited to plant an <i>asherah</i> near an altar which is in public view, he backtracks and warns the individual not to worship idols.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">In private.</i> IN TRANSGRESSING HIS COVENANT. <i>La’avor brito</i> (in transgressing His covenant) is the reverse of keeping His covenant. I have previously explained grammatically the word <i>vayishtachu</i> (and worshipped), in the <i>Sefer Ha-Yesod</i>.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">See I.E. on Gen. 23:7 (Vol. 1, p. 230) and Ex. 18:7 (Vol. 2, p. 351).</i> OTHER GODS. Idols, the work of man. OR THE SUN, OR THE MOON, OR ANY OF THE HOST OF HEAVEN. Which are the work of God. WHICH I HAVE COMMANDED NOT. To serve them, even though they are My works. THEN THOU SHALT INQUIRE DILIGENTLY. <i>Hetev</i> (diligently) means very much. Similarly <i>hetev</i> (greatly) in <i>Art thou greatly angry</i> (Jonah 4:9). It is a bit far-fetched to connect <i>hetev</i> to the word <i>tov</i> (good).<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">If we connect <i>hetev</i> to the word <i>tov</i> (good), the meaning of our clause is, then thou shalt inquire well.</i> AND THOU SHALT STONE THEM. The man or the woman.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Who worshipped idols. <i>And thou shalt stone them</i> cannot refer to both of them, for Scripture speaks of a man or a woman.</i> It is similar to <i>they shall be burnt with fire</i>, <i>both he and they</i> (Lev. 20:14).<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The verse speaks of a man who takes a mother and daughter, or a daughter and mother. <i>They shall be burnt with fire, both he and they</i> (ethen) can’t refer to both women, for what sin did the first woman commit? It is only the second woman taken who is put to death. If he first takes the mother, then it is the daughter who is put to death. If he first takes the daughter, then it is the mother who is put to death. The meaning of <i>ethen</i> (they) thus is, one of them.</i> Since Scripture says, <i>and it be told thee</i> (v. 4) in secret,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">I.E.’s elaboration of the verse.</i> and <i>thou hear it</i> (<i>Ibid.</i>) in public,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">I.E.’s elaboration of the verse.</i> it had to explain that even though it was told to you, and you heard, they shall not be put to death except upon the testimony of two witnesses.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The law of witnesses follows the law of idolatry because the punishment of idolaters requires two witnesses to the act of idol worship.</i> OR THREE WITNESSES. Who accept the testimony of two witnesses.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">According to the Gaon two witnesses may testify before three witnesses. The latter may then testify as to what they heard. However, two witnesses cannot testify before two other witnesses. Thus according to the Gaon our verse should be read as follows: at the mouth of two witnesses who saw the event that they are testifying to, or at the mouth of three witnesses who heard it from two witnesses, shall he that is to die be put to death. The Gaon so interpreted our verse because he wanted to avoid the question, “If two witnesses are enough to convict a person, why does Scripture go on to say or <i>three witnesses</i>?”</i> So says the Gaon.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Rabbi Saadiah Gaon.</i> Look, the Torah does not state whether we accept the testimony of relatives or of a woman or the testimony of an enemy of the deceased.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">We must rely on tradition in these instances. I.E. comments thus because he will soon say that we must rely on tradition regarding the understanding of our verse.</i> Some say that if two witnesses contradict two witnesses, then a third witnesses determines innocence or guilt.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Hence Scripture reads, <i>At the mouth of two…or three witnesses shall he…be put to death</i>.</i> Others say two witnesses from among the wise men and three from the others.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Non-scholars.</i> We are thus forced to rely on the words of tradition.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">In understanding our verse, as we must with regard to the testimony of relatives, or of a woman, or the testimony of an enemy of the deceased. According to the rabbis the meaning of <i>At the mouth of two…or three witnesses</i> is, just as two witnesses form one unit, so do three witnesses form one unit, and if one of the three is disqualified the entire unit is disqualified.</i> THE HAND<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Hebrew, <i>yad</i>.</i> OF THE WITNESSES.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Hebrew, <i>edim</i>.</i> The hand of each one of the witnesses.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"><i>Yad</i> is the singular. <i>Edim</i> is in the plural. We would thus expect <i>yede haedim</i>. Hence I.E.’s explanation.</i> Similarly <i>and the heart of the people melted</i><sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Heart is in the singular, people is in the plural. Thus our text should have read, the hearts of the people.</i> (Josh. 7:6).<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Translated according to I.E.</i> There are many other such instances. SO THOU SHALT PUT AWAY. I have previously explained the meaning of <i>u-vi’arta</i> (so thou shalt put away). IF THERE ARISE A MATTER TOO HARD FOR THEE. Moses speaks to the judges. This follows the previous law because two witnesses are required in order to execute a person. The meaning of <i>between blood and blood</i> is, between innocent blood and guilty blood.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">In other words, the previous verse deals with executing a culprit. Our verse tells us what the judge is to do if he cannot determine whether the accused is guilty or not.</i>  The word <i>yippale</i> (too hard) is similar to the word <i>hayippale</i> (is anything too hard) (Gen. 18:14). I have explained it there.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">See I.E. on Gen. 18:14 (Vol. 1, p. 195).</i> BETWEEN PLEA AND PLEA. With regard to money. AND BETWEEN STROKE AND STROKE.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Hebrew, <i>ben nega la-nega</i>. Literally, between plague and plague. See Rashi.</i> Such as wounds and bruises.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">In other words, <i>nega</i> here does not have its usual meaning of plague, but rather means a wound.</i> <i>Even matters of controversy</i> is a general term. THEN THOU SHALT ARISE, AND GET THEE UP. I have explained this before.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">See I.E. on Num. 16:12 (Vol. 4, p. 130).</i> THE PRIESTS THE LEVITES. For, as I have explained,<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">See I.E.’s commentary on Gen. 14:18 (Vol. 1, p. 167) and his Short Commentary on Ex. 19:6. I.E. there notes that anyone who serves God is called a <i>kohen</i>.</i> there are <i>kohanim</i> who are not descended from Levi.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">The term <i>kohen</i> at times connotes a prince (Rashbam on Ex. 19:6). Cf. <i>And ye shall be unto Me a kingdom of priests</i> (Ex. 19:6).</i> AND UNTO THE JUDGE. The reference is to the king who writes a copy of the Torah from the one which is in the hands of the <i>kohanim</i>.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">See verse 18.</i> AND UNTO THE JUDGE. In the place where he is.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">The judge is not necessarily near the sanctuary.</i> ACCORDING TO THE LAW WHICH THEY SHALL TEACH THEE. With regard to the matter that is too hard for you. EVEN THAT MAN SHALL DIE. The court shall put him to death. The reason for the latter is so that <i>the people shall hear, and fear</i> (v. 13). When Moses mentions the judge, he explains the laws that the judge must keep. THOU SHALT IN ANY WISE SET HIM KING OVER THEE. This is optional. WHOM THE LORD THY GOD SHALL CHOOSE. Via a prophet or via the <i>urim</i> (Ex. 28:30). The point of the clause is you shall not choose him.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The Lord, not you, shall choose the king.</i> THOU MAYEST NOT.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Hebrew, <i>tukhal</i>. Literally, you cannot.</i> From a rational point of view.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Literally, from the true way. In other words, <i>You cannot</i> does not mean you are physically restrained. It means you are rationally restrained. It is irrational for you to place a non-Jew on the throne of Israel.</i> WHO IS NOT THY BROTHER. Who is not of the family of Israel, and also one who is an Edomite even though Scripture refers to Edomites as “your brother.”<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">See Deut. 23:8.</i> Now in those days horses were brought from Egypt. Scripture’s words concerning Solomon, <i>And a chariot came up and went out of Egypt</i> (I Kings 10:29), is proof of this. The king would thus cause Israel to sin if he wanted to multiply his horses, for he would cause the people to return to Egypt. This is clearly so:<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">That is, that multiplying horses would entail going down to Egypt.</i> God took Israel out of Egypt, and by going back they would desecrate God’s name. Uriah the prophet fled to Egypt because his life was in danger.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Otherwise he would not have gone down to Egypt. See Jer. 26:21.</i> Also Jeremiah went to Egypt against his will.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">See Jer. 43:5-9.</i> YE SHALL HENCEFORTH RETURN NO MORE. This was a commandment that was not written down.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">Our verse reads, <i>As the Lord hath said unto you, Ye shall henceforth return no more</i> [to Egypt]. The problem is that Scripture does not record such a command earlier. Hence I.E.’s comment.</i> Some say that this law is derived from ye <i>shall see them again no more for ever</i> (Ex. 14:13). However, the latter has a different meaning.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">It is a prophecy, not a command.</i> THAT HIS HEART TURN NOT AWAY. For he will go after his lusts. NEITHER SHALL HE GREATLY MULTIPLY TO HIMSELF SILVER AND GOLD. So that he does not punish<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">That is, oppress.</i> Israel. Now Israel complained about Solomon who, because of his great love of money, <i>made silver to be in Jerusalem as stones</i> (I Kings 10:27). They said [to his son], <i>Thy father made our yoke grievous</i> (I Kings 12:10). Some say that they complained because of the buildings.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">That is, they complained because Solomon forced them to build his buildings.</i> However, this is not so, for strangers built the house.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">The temple and, by extension, all the other royal buildings.</i> The latter is clearly stated in Scripture.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">See I Kings 9:20-22; II Chron. 2:16,17.</i> Look, following Solomon’s death Adinoram, who was over the levy,<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">I.E. takes this to mean in charge of the taxes.</i> was stoned to death by the Israelites (I Kings 10:18).<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">For taxing them.</i> AND IT SHALL BE, WHEN HE SITTETH UPON THE THRONE. At the beginning of his kingship. A COPY. The meaning of <i>mishneh</i> is a second rendition.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">That is, a copy.</i> <b>it</b> [<i>feminine</i>] <b>will be with him</b> i.e., the Torah [<i>feminine</i>]. <b>he will read it</b> [<i>masculine</i>] i.e., the book [<i>masculine</i>].  He will personally <b>revere;</b> ... whereas <b>observe all the words</b> means that he will enforce observance upon others. <b>that he may not be haughty</b> which would occur, if he were above the law. <b>that he may not turn away</b> for if he did not study, he would not know the law. His reward will be <b>that he lengthen the days</b> . THE PRIESTS THE LEVITES, EVEN ALL THE TRIBE OF LEVI, SHALL HAVE NO PORTION. When Scripture mentions the laws of the king,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Deut. 17:14-20.</i> who is the judge,<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Spoken of in Deut. 17:1.</i> it makes mention of the laws of the <i>kohanim</i>, who are the teachers of the Torah. After Scripture states that they have no inheritance,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">They will not receive a portion in the land of Canaan when it is divided among the tribes.</i> it states that they will take from the sacrificer<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Of a sacrifice. See verse 3.</i> the shoulder, the cheeks, and the maw:<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Verse 3.</i> the shoulder from the body; the cheeks, which have the tongue between them, from the head; and the maw from the insides. There is a midrashic interpretation that since the <i>kohen</i> slaughters the peace offerings, he receives the shoulder as payment for the use of his shoulder in the slaughtering, the cheeks as payment for reciting the blessing,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Before slaughtering the offering.</i> and the maw as payment for the investigation.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The <i>kohen</i> checks the innards to see if they are healthy. If they are not, the animal is declared unfit and cannot be eaten.</i> However, according to the plain meaning of the text, these<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The maw, the shoulder and the cheeks.</i> are better than the rest of the meat.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">In other words, the maw, the shoulder and rhe cheeks are the choicest parts of the animal.</i> Scripture also mentions the laws regarding the Levites,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Verses 6-8.</i> for they too<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Like the <i>kohanim</i>.</i> will teach the Torah in the gates. The Book of Chronicles shows this to be the case.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Cf. II Chronicles 17:9: <i>And they</i> (the Levites) <i>taught in Judah, having the hook of the Law of the Lord with them; and they went about throughout all the cities of Judah, and taught among the people</i>.</i> BESIDE THAT WHICH IS HIS DUE. Some say that <i>mimkarav</i> (which is his due) is similar to <i>makkarekhem</i><sup class=\"footnote-marker\">13</sup><i class=\"footnote\">This is the reading in II Kings 12:8 and in the <i>Vat. Ebr</i>. 38. The printed texts have <i>makkarehem</i>.</i> (them that bestow it upon you)<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Your friends or relatives. This opinion renders <i>mimkarav</i> (which is his due) his relatives. They read our verse as, beside that which his relatives from his fathers’ houses bestow upon him. They interpret the latter as follows: if a member of a <i>kohen</i> family allows another <i>kohen</i> to sacrifice in his place, then his colleagues cannot say to him, “Since you are offering the sacrifice in place of your relative, you shall not in addition eat the sacred food with us.” See Rashbam. It should be noted that according to the commentaries, Levite in our verse refers to a <i>kohen</i> from the house of Levi.</i> in <i>from them that bestow it upon you</i> (II Kings 12:8).<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">This is the opinion of Rashbam.</i> However, they are a bit off the mark. The rules of grammar will not accede to it.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">For <i>makkarav</i> comes from the root <i>nun, kaf, resh</i>, while <i>mimkarav</i> comes from the root <i>mem, kaf, resh</i>.</i> On the contrary, <i>mimkarav</i> is related to <i>timkeru mimkar</i> (sell aught) in <i>and if thou sell aught</i> (Lev. 25:14).<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">From the root <i>mem, kaf, resh</i>.</i> The meaning of <i>le-vad mimkarav al ha-avot</i> (beside that which is due according to the father’s house)<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">According to I.E., literally, beside that which he has sold according to the fathers.</i> is, if the <i>kohen</i> sold his house, which he inherited from his father as Scripture states, <i>then the house that was sold in the city of his</i><sup class=\"footnote-marker\">19</sup><i class=\"footnote\">The Levite’s. The same law applies to a <i>kohen</i>.</i> <i>possession, shall go out</i><sup class=\"footnote-marker\">20</sup><i class=\"footnote\">In the year of the jubilee. The point is that Lev. 25:33 indicates that a Levite (or <i>kohen</i>) may sell, in a Levitical city, the house which he received as an inheritance.</i> (Lev. 25:33). The latter explains <i>according to the fathers</i>.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">In other words, it means that which he (the Levite, or <i>kohen</i>) has inherited from his fathers.</i> The local <i>kohanim</i> shall not say to him, Look, you have money, you shall not in addition eat the sacred food with us. On the contrary, they shall eat like portions.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Of the sacrificial meat. In other words, the <i>kohen</i> shall receive an equal share in the sacrificial meat.</i> After Moses concludes the laws pertaining to the judge<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">In chapters 16-18.</i> and the <i>kohen</i>,<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">In chapter 18.</i> he mentions the laws regarding the prophet.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Verses 18-22.</i> ONE THAT MAKETH HIS SON OR HIS DAUGHTER TO PASS THROUGH THE FIRE. This was a form of idol worship, for we have among us today many gentiles who worship the fire.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">I.E. was probably alluding to the Zoroastrians.</i> ANYONE THAT USETH DIVINATION.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Hebrew, <i>kosem kesamim</i>.</i> <i>Kosem</i> (one that useth divination) is most probably a general term. It refers to those who issue decrees and declare things will undoubtedly be so.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">They predict the future in no uncertain terms.</i> The term <i>gazerin</i> (magicians) is similar.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"><i>Gazerin</i> (Dan. 2:27) comes from <i>gazar</i> (to decree). Thus <i>gazerin</i> means those who decree.</i> The word <i>kesem</i> (divine sentence) in <i>A divine sentence is in the lips of the king</i> (Prov. 16:10) is close in meaning to it. The particulars<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Following the general term <i>kesamim</i>.</i> are a <i>soothsayer</i> (me’onen), <i>or an enchanter</i> (menachesh), <i>or a sorcerer</i> (mechashef). It is also possible that <i>kosem</i> is a specific term for astrologers<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">The term used by I.E. is <i>hovere shamayim</i>. This is a phrase found in Is. 47:13. I.E. there defines it as astrologers. I.E. believed that the study of astrology was permitted. What was prohibited was making absolute predictions using astrology. It should be noted that I.E. believed that the <i>urim</i> and <i>tummim</i> entailed the use of astrology. Therefore I.E. probably believed that certain types of astrological predictions were prohibited, while others, i.e., those sanctioned by the Torah, were permitted. See I.E. on Ex. 28:5 (Vol. 2, pp. 595-598? and the notes thereto). See also Dov. Schwartz, <i>Astral Magic in Medieval Jewish Thought</i> (Heb.), Bar-Ilan University, Israel, 1999, pp. 62-91.</i> and that <i>kesamim</i> (divinations) refers to divination that astrologers make based on the primary and secondary stars.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">The primary stars are the true stars. The secondary stars are shooting stars and the like. The latter were thought to be produced by the stars themselves. Hence they are called secondary stars. See I.E. on Gen. 1:14 (Vol. 1, p. 38). See also Motot.</i>  A SOOTHSAYER,<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Hebrew, <i>me’onen</i>.</i> OR AN ENCHANTER.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Hebrew, <i>menachesh</i>.</i> I have explained these terms previously.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">See I.E. on Lev. 19:26.</i> OR A SORCERER.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Hebrew, <i>mechashef</i>.</i> I have also explained this term.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">See I.E. on Ex. 7:11 (Vol. 2, p. 148).</i> OR A CHARMER.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Hebrew, <i>chover chaver</i>.</i> One who calls the demons together. OR ONE THAT CONSULTETH A GHOST OR A FAMILIAR SPIRIT. I have explained these terms before.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">See I.E. on Lev. 19:31.</i> OR A NECROMANCER. Such as those who go to cemeteries and take the bone of a dead person and, because of their imagination and madness, see shapes<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">See things.</i> while they are awake<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">Hallucinate.</i> or in a dream. All of these things<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Mentioned in verses 10,11.</i> are abominations to God. The truth is that a person must fully believe in his creator in his heart. When a person relies on his wisdom, and not on God, in seeking the truth and what will be in the future, his mind is deficient, for it is perverted. The person who wants to inquire,<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">As to what the future holds.</i> let him inquire from God via a prophet. Scripture therefore afterward reads, <i>A prophet will the Lord…raise up…from the midst of thee</i> (v. 15). The latter refers to Joshua. <i>Unto him ye shall hearken</i> (<i>Ibid.</i>), which is later followed by <i>and the children of Israel hearkened unto him</i> (Deut. 34:9), is proof of this. The fact that we do not find any other prophet but Joshua entering Canaan<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">That is, leading Israel.</i> is additional proof of this.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Verse 15 speaks of <i>A prophet…like unto me</i>. The only one who fits that description is Joshua, for we do not find any other prophet but Joshua immediately following Moses.</i> It is also possible that our verse lays down a general rule for each and every prophet who will arise after Moses.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">In other words, <i>A prophet…like unto me</i> applies not only to Moses’ successor, but to all prophets following Moses.</i> LIKE UNTO ME. Who is a prophet of God and not an enchanter. I WILL REQUIRE IT OF HIM. His death is thus caused by God.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">He is not executed by a human court.</i> What happened to the man who did not listen to the words of the prophet who said, <i>Smite me, I pray thee</i> (I Kings 20:35) is proof of this.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">The man who did not listen to the prophet was killed by a lion.</i> Scripture states there that the prophet<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">Who said, <i>Smite me, I pray thee</i>.</i> spoke <i>by the word of the Lord</i><sup class=\"footnote-marker\">50</sup><i class=\"footnote\">What he said came from God, not from the prophet’s mind. Hence the addressee was obligated to follow what he said.</i> (I Kings 21:35), The prophet was previously known as a prophet of God. WHEN A PROPHET SPEAKETH. The prophet Jeremiah similarly says, <i>when the word of the prophet shall come to pass</i> (Jer. 28:9) in the time predicted by the prophet.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\"><i>Then shall the prophet he known</i> (Jer. 28:9).</i> After Moses finished explaining the law relating to the soothsayers and their practices, which were practiced by the idolaters of the land, he warned<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">In the following chapter.</i> that no innocent blood be shed in the land. The reason for this is that the land shall be pure from the abomination of the soothsayers, and it should also not be defiled by the shedding of innocent blood. THOU SHALT PREPARE THEE THE WAY. The cities should be in a place where the way<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The way of the person fleeing to the city of refuge.</i> is prepared<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The city of refuge shall have prepared roads leading to it.</i> and settled.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The road should run through settled areas so that it is a safe road and provisions are available for the person on the way to the city of refuge.</i> AND DIVIDE. <i>Ve-shillashta</i> (and divide) means divide the land into three, or place a city of refuge in each third of the land. HIS NEIGHBOR. <i>Et re’ehu</i> means with his neighbor. There are many such cases.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Where <i>et</i> has the meaning of <i>im</i>. See Ex. 1:1.</i> FETCHETH A STROKE. <i>Ve-niddechah</i> (fetcheth a stroke) is a <i>nifal. Nidche</i> (the dispersed of) in <i>He gathereth together the dispersed of Israel</i> (Ps. 147:2) is the <i>kal</i> form. WITH THE AXE. <i>Garzen</i> (axe) refers to a metal instrument used to cut a tree down. It is related to the word <i>nigzarti</i> (I was cut off).<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">See Ps. 31:23. The reading there is <i>nigrazti</i>. However, I.E. believes that <i>nigrazti</i> and <i>nigzarti</i> are one and the same word, with the letters inverted. See I.E. on Ps. 31:23.</i> AND THE HEAD SLIPPETH FROM THE HELVE. <i>Venashal</i> (slippeth) is similar to <i>ve-nasa</i> (shall set forward) (Num. 2:17).<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Both words are intransitive and are similarly vocalized.</i> It is related to the word <i>yishal</i> (shall drop off) in <i>for thine olives shall drop off</i> (Deut. 28:40). The word <i>ve-nashal</i> (and shall cast) in <i>and shall cast out many nations</i> (Deut. 7:1) is transitive. However, <i>ve-nashal</i> (slippeth) in our verse is intransitive. According to a great grammarian the same is true of the word <i>yasaf</i> (more) in <i>with a great voice, and it went on no more</i> (Deut. 5:19) and <i>yasaf</i> (added) in <i>For the Lord hath added sorrow</i> (Jer. 45:3).<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"><i>Yasaf</i> is intransitive in Deut. 5:19 and intransitive in Jer. 45:3.</i> However, I believe that they are both transitive. AND SMITE HIM MORTALLY. <i>Ve-hikkahu nefesh</i><sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Literally, and smite him life. Hence I.E.’s comments.</i> (and smite him mortally) is short for <i>ve-hikkahu makkat nefesh</i> (and smite him with a mortal blow). He will strike him in a place where his soul will depart. AND IF THE LORD THY GOD ENLARGE THY BORDER. If Israel observes the entire Torah.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">If Israel observes the entire Torah, God will enlarge Israel’s borders.</i> Scripture therefore reads,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">In the next verse.</i> <i>if thou shalt keep all this commandment</i> (v. 9), the reference being to the commandment dealing with the three cities of refuge.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">As this is the law which this section deals with. This appears to contradict I.E.’s first statement that the reference is to all the laws of the Torah. Filwarg suggests reading “or the reference is (or, some say the reference is) to the commandment dealing with the three cities of refuge. See Nachmanides on this verse.</i> AND TO WALK EVER IN HIS WAYS.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Literally, and to walk in His ways all the days.</i> Without any break in them.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">With out any break in the days that you walk before the Lord.</i> THOU SHALT NOT REMOVE THY NEIGHBOUR’S LANDMARKS. The meaning of <i>tassig</i> (thou shalt…remove) is known.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">From its context (Weiser).</i> Its meaning is similar to the word <i>tasseg</i> (remove) in <i>Remove not the ancient landmark</i> (Prov. 22:28). It is close in meaning to destroyed.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">I.E. renders our clause, thou shalt not destroy thy neighbor’s landmark. He renders Prov. 22:28, destroy not the ancient landmark.</i> WHICH THEY OF OLD TIME HAVE SET. The ones who divided up the land.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">When Israel first entered the Land of Israel. See Josh. 19:51.</i> ONE WITNESS SHALL NOT RISE UP. This section<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The section dealing with witnesses (verses 15-21).</i> follows,<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">It follows the section dealing with the removal of boundaries.</i> because destroying the boundary markers<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Translated according to I.E.</i> leads to quarrels, blows, and murder. Scripture therefore goes on to state, following this, <i>Life for life, eye for eye, tooth for tooth</i> (v. 21). The one who claims that his neighbor removed his landmark must bring witnesses. Hence, Scripture reads, <i>one witness shall not rise up</i>, which means that two witnesses are required in cases involving murder, assault, landmark removal, or any matter.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">It does not apply only to boundary disputes which precede it.</i> S<i>hene edim</i> (two witnesses) is an abridged phrase,<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">In other words, <i>sheni</i> is short for <i>shenaim</i>.</i> for Scripture elsewhere reads, <i>shenayim edim</i> (two witnesses) (Deut. 17:6). TO BEAR PERVERTED WITNESS AGAINST HIM. Such as accusing him of idol worship. TESTIFIED. <i>Anah</i> means testified. The same law applies to flogging<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Where a false witness accused an innocent person of a crime for which the punishment is a flogging.</i> and fines.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Where a false witness accused an innocent person of a crime for which one is punished with a fine (Weiser).</i> AND THINE EYE SHALL NOT PITY. This means thine eye shall not pity the false witness.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">This is the reading in most <i>mikra’ot gedolot</i> editions. <i>Vat. Ebr</i>. 38 reads, “upon one who deserves punishment.” The Pardes edition of Scriptures reads, <i>al sheker</i> (for lying). However, this appears to be an error for <i>al ed sheker</i> (upon a false witness).</i> WHEN THOU GOEST FORTH TO BATTLE. This is connected to <i>And thine eye shall not pity</i> (Deut. 19:21), for one is not to have pity.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">On the guilty or on the one who is obligated to go into battle.</i> However, when going forth to war you should pity<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">And exempt from battle.</i> the man who has betrothed a woman, or built a house, or planted a vineyard, or one whose heart is faint.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">See verse 5.</i> THAT THE PRIEST SHALL APPROACH. The <i>kohen</i> who has been anointed for war.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The <i>kohen</i> appointed for this very purpose.</i> FEAR NOT. In your heart. NOR BE ALARMED. And flee. NEITHER BE YE AFFRIGHTED. In deed.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">When engaged in combat.</i> DEDICATED IT. <i>Chanakho</i> (dedicated it) is similar to the word <i>chanukkat</i> (dedication of) in <i>the dedication offer of the altar</i> (Num. 7:10). The word <i>chanokh</i> (train) in <i>Train up a child</i> (Prov. 22:6) is similar. Our rabbis, of blessed memory, learned from the latter that we train (<i>mekhannechin</i>) children. The reason that [one who has not dedicated his house is released from service] is that such a man’s heart and desire is to dedicate his house. Look, his mind will be upon his house, not on the battle. He will therefore flee and cause others to flee. USED THE FRUIT THEREOF. The word <i>chillelo</i> (used the fruit thereof) is connected to the word <i>challilim</i> (flutes), for they were in the habit of dancing<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">When the harvest was concluded.</i> in the vineyards<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">To the accompaniment of flutes.</i> (Jud. 21:21).<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">According to I.E. we should render our clause, and did not play music over it; i.e., he did not harvest his vineyard.</i> AND WHAT MAN IS THERE THAT HATH BETROTHED A WIFE, AND HATH NOT TAKEN HER? In marriage.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Brought her into his house. There were two stages to marriage in ancient Israel, <i>erusin</i> (betrothal) and <i>nesu’in</i> (marriage). In the first stage the woman, though married, still lived in her father’s house. In the second stage she went to live with her husband. The marriage was not consummated till the second stage.</i> Look, this verse is a sign that there are people who die when their time comes.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Thus the man who has married a woman but has not consummated the marriage is exempt from the army because his time to die has probably not yet come. He will therefore be able to consummate his marriage if he does not go forth to war.</i> However, the one who dies in battle dies before his time. Hence David said, <i>or he shall go down into battle, and be swept away</i> (I Sam. 26:10).<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">The entire clause reads: <i>or his day shall come to die; or he shall go down into battle, and be swept away</i>.</i> THAT IS FEARFUL. To strike another person. AND FAINT-HEARTED. To suffer someone’s blow. HIS BRETHREN’S HEART. Look, the word <i>et</i> appears superfluous.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The Hebrew reads, <i>ve-lo yimmas et levav echav</i> (lest brethren’s heart melt). The particle <i>et</i> usually connects an active verb with the object. However, <i>yimmas</i> is in the <i>nifal</i>; it is passive. Hence the particle <i>et</i> appears to be superfluous.</i> However, its meaning is as I have previously explained.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">That <i>et</i> does not always connect an active verb with the direct object. See I.E. on Ex. 10:8 (Vol. 2, pp. 187,188).</i> It indicates the thing itself.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">It is used to emphasize the word which follows in this case <i>lev</i> (heart).</i> SHALL BE APPOINTED. <i>U-fakedu</i> (shall be appointed) is related to the word <i>pekod</i> (appoint). THEN PROCLAIM PEACE UNTO IT. The meaning of <i>ve-karata</i> is proclaim unto it.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">In other words, <i>ve-karata</i> is an imperative.</i> This is a commandment, or it is most likely an option.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">In this case, <i>ve-karata</i> is to be rendered, you may call unto her.</i> AND IF IT WILL MAKE NO PEACE. The meaning of <i>tashlim</i> is, it will make peace. WHICH ARE VERY FAR OFF FROM THEE. Who are not of the seven nations. THOU SHALT SAVE ALIVE NOTHING. It is forbidden to give them food or drink. The general rule is that they were to kill them if possible. The latter applied to their days. Moses does not mention the Girgashites,<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Canaanite nation. See Gen. 15:21.</i> for they were the least and the smallest among them. FOR IS THE TREE OF THE FIELD MAN.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Hebrew, <i>ki ha-adam etz ha-sadeh</i>. The latter literally means for man is a tree of the field. This, as I.E. goes on to say, does not make sense. Hence the interpretations which follow.</i> I have previously explained in the <i>Sefer Ha-Yesod</i><sup class=\"footnote-marker\">19</sup><i class=\"footnote\">A Hebrew grammar composed by I.E. The book survives only in fragments.</i> that it is possible in all languages to be brief and to apply an abbreviated style, as in “an ass bread”<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Translated literally.</i> (I Sam. 16:20).<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">An ass bread is short for <i>an ass laden with bread</i>.</i> However, it is impossible to leave out the word <i>lo</i> (no, not),<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">If one wants to employ an abbreviated style.</i> for in this case the meaning would be reversed.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Onkelos renders <i>ki ha-adam etz ha-sadeh</i> as if written <i>ki ha-adam lo etz ha-sadeh</i> (for the tree of the field is not a man). In other words, Onkelos claims that the word <i>lo</i> has been left out of the verse. I.E. disagrees. Hence his comment.</i> A great Spanish grammarian<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">I.E. does not identify the grammarian.</i> said that a <i>heh</i><sup class=\"footnote-marker\">25</sup><i class=\"footnote\">An interrogative <i>heh</i>.</i> has been omitted.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">From the word <i>ki</i> in <i>ki ha-adam etz ha-sadeh</i>.</i> Our clause should be interpreted as if written, <i>hakhi adam etz ha-sadeh</i> (for is the tree of the field man).<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Our verse reads, <i>ki ha-adam etz ha-sadeh</i>. The latter literally means for man is a tree of the field. Hence the unnamed grammarian’s interpretation.</i> Now this interpretation does not appear correct to me. Why would Scripture say that you shall not destroy fruit trees, because, unlike a human being, they cannot run away from you?<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">This is the meaning of our verse if we render <i>ha-khi adam etz ha-sadeh</i> as, for is the tree of the field man.</i> I believe there is no need for all this.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">To interpret <i>ki ha-adam etz ha-sadeh</i> as if written <i>ha-khi adam etz ha-sadeh</i>.</i> The following is the meaning of our clause. For thou mayest eat of them, but thou shalt not cut them down, for the tree of the field is man; that is, the life of man is supported by trees.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">In other words, <i>ki ha-adam</i> (for man) is short for <i>ki chayye ha-adam</i> (for the life of man).</i> Compare, <i>For he taketh a life to pledge</i> (Deut. 24:6), which is short for, for he taketh that which sustains man’s life to pledge. BUT THOU SHALT NOT CUT THEM DOWN. This is connected to <i>that it should he besieged of thee</i>.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">In other words, you shall not cut down the fruit trees to use their wood to build siege works.</i> Look, do not destroy a fruit tree, which is a source of sustenance for human life. Be that as it may, you are permitted to eat of it but you are prohibited from destroying it so that the city will be besieged because of you. The fact that Scripture then states <i>thou mayest destroy and cut down</i>,<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">The trees that do not produce fruit.</i> <i>that thou mayest build bulwarks</i> (v. 20), is proof of this. UNTIL IT FALL. Scripture would not have said a <i>long time</i> (v. 19) if the city were not mighty.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">And required siege works to take it.</i> IF ONE BE FOUND SLAIN. As Scripture mentions the war against enemies,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">In the previous chapter.</i> it goes on to say what the law is if one fights against his fellow<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">And kills him.</i> and a corpse is found in the land of Israel, and the one who slew him is unknown.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">In other words, the previous chapter deals with war against enemies. Our chapter deals with conflict between Israelites.</i> THY ELDERS. The elders and judges of the cities that are close to the body. A HEIFER OF THE HERD, WHICH HATH NOT BEEN WROUGHT WITH. Never used for plowing.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The heifer was not tied to a plow. The Hebrew reads <i>lo ubbad bah</i> (which hath not been wrought with). I.E. interprets <i>ubbad</i> as referring to plowing, for Scripture later uses a word from this root in the sense of ploughed. Compare, <i>lo ye’aved bo</i> (which may neither be plowed) (v. 4).</i> AND WHICH HATH NOT DRAWN IN THE YOKE. To bring stones, as is the practice with heifers.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">They are used for pulling wagons.</i> ROUGH. The word <i>etan</i> (rough) means mighty. AND SHALL BREAK…THE NECK. <i>Ve-arefu</i> (and they shall break) means they shall remove the back of the neck of the heifer.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">That is, they shall decapitate it. <i>Oref</i> means back of the neck. <i>Ve-arefu</i> literally means they shall neck it. Hence I.E.’s interpretation.</i> AND THE PRIESTS THE SONS OF LEVI SHALL COME NEAR. The priests (<i>kohanim</i>) who are clearly of the sons of Levi.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">There are some who are called <i>kohanim</i> who are not descended from the tribe of Levi. See I.E. on Deut. 17:9.</i> AND ACCORDING TO THEIR WORD SHALL…BE. The punishment for every controversy and every stroke.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Wound. See I.E. on Deut. 17:8.</i> AND ALL THE ELDERS OF THAT CITY. The elders referred to in <i>then thy elders…shall come forth</i> (v. 2).  [SHED.] The <i>heh</i> in <i>shafekhu</i> (shed) indicates the plural.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">A <i>vav</i> is usually used to indicate the third person plural perfect. In our verse a <i>heh</i> is used in place of the <i>vav</i>.</i> It is like the <i>heh</i> in <i>shafekhu ashurai</i> (my steps slipped) (Ps. 73:2).<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Here too the word <i>shafekhu</i> is spelled with a <i>heh</i> in place of a <i>vav</i>.</i> However, interpreting it midrashically, the <i>heh</i> refers to each one of the hands, for the word <i>yad</i> (hand) is in most cases feminine.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">If we ignore the vowels, then our word reads <i>shafekhah. Shafekhah</i> is the third person perfect feminine. In this case our verse reads: <i>yadenu shafekhah</i> (our hands it has spilled). According to I.E. a combination of the plural with the singular refers to each one of the plural. See I.E. on Gen. 49:22 (Vol. 1, p. 441).</i> NEITHER HAVE OUR EYES SEEN IT. It is possible that God commanded the city closest to the slain to perform this<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Ritual.</i> because if the city had not committed a similar deed, then the murder of a person near their city would not have occurred. God’s thoughts are deep and infinitely beyond our comprehension.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Hence it is very difficult to understand the details of the ritual which they must perform.</i> AND THEY SHALL SPEAK AND SAY. <i>Ve-anu ve-ameru</i> (and they shall speak and say) is similar to <i>ve-anita ve-amarta</i> (and thou shalt speak and say) (Deut. 26:5). I will explain it there.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">See I.E. on Deut. 26:5.</i> FORGIVE, O LORD, THY PEOPLE. Who erred and did not guard the dangerous roads.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">And are thus indirectly responsible for the death.</i> SHALL BE FORGIVEN. A <i>tav</i> has been omitted in the word <i>ve-nikapper</i><sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The word should have read <i>ve-nitkapper</i>.</i> (shall be forgiven). It is similar to the word <i>venivasseru</i><sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The word should have read <i>ue-nitvassseru</i>.</i> (may be taught) in <i>that all women may be taught</i> (Ezek. 23:48). They<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"><i>Ve-nikapper</i> and <i>ve-nivasseru</i>.</i> are a combination of two forms, the <i>nifal</i> and the <i>hitpa’el</i>.  Scripture mentions <i>whom thou hast redeemed</i><sup class=\"footnote-marker\">19</sup><i class=\"footnote\">The question is, why add this appellation to Israel? The Bible does not usually describe Israel in this manner.</i> to indicate that as You redeemed Israel from Egypt as a manifestation of Your great mercies, similarly redeem them from this blood and the punishment for its shedding. SO SHALT THOU PUT AWAY THE INNOCENT BLOOD. The meaning of <i>the innocent blood</i> is, the punishment for the shedding of the innocent blood.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Our verse reads, <i>So shalt thou put away the innocent blood</i> (ha-dam hanaki) <i>from the midst of thee</i>. The question arises, “What does this clause mean?” The innocent blood has already been shed, i.e., put away. Hence I.E. points out that <i>ha-dam ha-naki</i> is short for <i>onesh ha-dam ha-naki</i> (the punishment for the innocent blood), and our verse teaches that by performing this ritual you remove from your midst the punishment for the shedding of innocent blood. See Meijler.</i> On the other hand, the word <i>ha-dam ha-naki</i> (the innocent blood) is short for <i>ha-dam, dam ha-naki</i> (the blood, the innocent blood).<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">According to Meijler our verse is interpreted as if written <i>shofekh hadam, dam ha-naki</i>, the spiller of innocent blood. That is, if after the ritual is performed the murderer is discovered, you shall put away the shedder of blood, of innocent blood.</i> Some say that the meaning of <i>so shalt thou put away the innocent blood</i> is, you must eradicate the shedding of blood. However, in my opinion, and I have mentioned this before, it means no innocent blood will be shed in your land if you do what is right in the eyes of God. The latter is in keeping with the secret that the reward of sin is sin, and the reward of a commandment is the commandment.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"><i>Avot</i> 2:1. If innocent blood was shed near the city it was because the people of the city committed a similar crime. Thus the wages of sin is more sin.</i> WHEN THOU GOEST FORTH TO BATTLE. This section is connected with <i>When thou shalt besiege a city</i> (Deut. 20:19).<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Both deal with war.</i> The section dealing with the decapitated heifer<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Verses 1-9.</i> was inserted between them because it deals with a slain person found in the Land of Israel.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">When one goes to war he encounters slain people. There is thus a thematic connection between the sections.</i> This law does not apply outside of the Land of Israel<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">For verse 1 explicitly states, <i>in the land which the Lord thy God giveth thee</i>.</i> and certainly not in time of war.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">In the Land of Israel. Thus Scripture contrasts the law regarding finding a slain person in time of peace and finding one in time of war.</i> A WOMAN. The rabbis have already explained this.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The rabbis tell us that the law also applies to married women. See <i>Sifre</i> on this verse.</i> OF GOODLY FORM. In his own eyes.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">In other words, the law applies even in cases where most people would consider the captive woman unattractive. See <i>Sifre</i> on this verse.</i> AND THOU HAST A DESIRE UNTO HER. You will desire to take her for a wife,<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Our verse literally reads: and thou hast a desire unto her, and wouldest take her to thee for a woman (<i>le-ishah</i>). “Wouldest take her to thee for a woman” might mean that the Israelite merely wants to have sex with her. Hence I.E.’s comment that the intention is to marry her.</i> for after this Scripture states, <i>and be her husband. So I took her to be my wife</i> (le-ishah) (Gen. 12:19) is similar.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">That I took her to be my woman means I took her to be my wife.</i> THEN THOU SHALT BRING HER HOME TO THY HOUSE; AND SHE SHALL SHAVE HER HEAD. Some say that she shaves her head as he may have desired her because of her hair. PARE. <i>Ve-asetah et tzipparneha</i> (and pare her nails) means she shall let her nails grow long so that she will appear disgusting in his eyes. AND SHE SHALL PUT THE RAIMENT OF HER CAPTIVITY FROM OFF HER. For he may have desired her because of her beautiful garments. AND BEWAIL. So that he is no longer happy with her.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">So that he no longer enjoys her company, for she is morose.</i> A FULL MONTH. Perhaps his desire will cool. Others say:<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">What follows is an alternate interpretation of verses 12 and 13. It may be a later insertion into the commentary by I.E., for he repeats the verse. It should be noted that a similar phenomenon appears at the end of his comments on Ex. 20:14 and in his comments on Ex. 34:6.</i> SHE SHALL SHAVE HER HEAD. Because she is unclean.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Ritually unclean.</i> The law regarding the leper is similar.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">The leper shaves his head when undergoing purification. See Lev. 14:8,9.</i> AND PARE. <i>Ve-asetah</i> (and pare)<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Literally, and do.</i> means and fix. Its fixing consists in cutting off the excess.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">The part of the nail that is longer than usual.</i> Compare, <i>asah</i> (trimmed)<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Literally, did.</i> in <i>nor trimmed his heard</i> (II Sam. 19:25) and in <i>And instead of curled hair</i> (ma’aseh<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">Literally, the work of.</i> miksheh) <i>baldness</i> (Is. 3:24). The main meaning of the word <i>ma’aseh</i> (work) in Scripture is fixing,<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">See I.E. on Gen. 2:4 and the notes thereto (Vol. 1, p. 51).</i> except for instances when something unseemly follows.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">Compare, <i>la’asot ha-ra</i> (in doing that which was evil) (Deut. 9:18).</i> However, even in the latter instance the reference might be to complete an evil deed. AND SHE SHALL PUT THE RAIMENT OF HER CAPTIVITY FROM OFF HER. For it is filthy.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Her garments are most probably soiled. This interpretation, unlike the previous one, does not believe that he removes her garments of captivity because they were the cause of her captor’s desire for her.</i> AND SHALL REMAIN IN THY HOUSE, AND BE WAIL…A FULL MONTH. This means she shall remain in your house a month to cry.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">For her father and her mother.</i> HER FATHER AND HER MOTHER. If close by.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">If her parents were recently killed, that is, if they were killed in the war. Weiser believes that the reference is to her parents’ residence. If the place of their residence is close by, then the captive woman can ascertain the fate of her parents. <i>Vat. Ebr</i>. 38 reads, if he (her captor) killed them.</i> Some say that she bewails her father and mother because they did not convert to Judaism.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">In this case she bewails her parents even they are still alive.</i> However, I believe that reason teaches us that every person is obligated to honor his father and his mother while they live and also after their deaths.  The meaning of <i>and bewail…</i> is, she shall mourn her parents if they were killed while she was taken captive in the same manner that an Israelite women mourns, for she is converting to Judaism. Scripture had no need to mention that she shall bathe,<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">In a <i>mikveh</i>, a pool of water which purifies the impure. All converts have to immerse themselves in a <i>mikveh</i>.</i> for it is necessary for her to be purified by the waters of sprinkling,<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Hebrew, <i>me niddah</i>. According to Rabbinic interpretation the reference is to a <i>mikveh</i>.</i> as Scripture earlier states, <i>ye and your captives</i> (Num. 31:19).<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Shall purify yourselves in the “waters of sprinkling.”</i> [AND AFTER THAT THOU MAYEST GO INTO HER, AND BE HER HUSBAND.] Our rabbis, of blessed memory, said that he has to wait three months.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">Before marrying the captive woman, in order to ascertain the paternity of the child that she might be carrying. See <i>Sifre</i> on this verse.</i> Even though the words of our sages need no support<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">That it takes three months before one is certain as to whether or not a woman is pregnant.</i> I offer the following <i>as</i> proof, <i>And it came to pass about three months after</i> (Gen. 38:24).<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">Three months after Tamar had intercourse with Judah her pregnancy first became evident.</i> The latter is the time when the fetus begins to move. It is prohibited to have sexual relations with a women when one is in doubt as to whether she is pregnant or not, because of the uncertain paternity of the fetus; for some women give birth two months short of the normal term.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Thus if a woman gives birth after nine months and had intercourse with one man nine months ago, and intercourse with another man seven months ago, we do not know whether she carried for nine months and the first man is the father, or she had the child prematurely and the second man is the father.</i> Others give birth later than the normal term.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">At 11 months it is thus possible for the captor to wait three months before taking the captive woman and for the latter to have a child 8 months later without the captor being the husband. This being the case, why did the rabbis say that the captor has to wait three months? They should have said that he should wait four months.</i> However, the latter rarely occurs.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">The rabbis were not concerned with what occurs rarely.</i> A FULL MONTH. <i>Yerach yamim</i> (a full month) is similar to <i>chodesh yamim</i> (a whole month) (Num. 11:21).<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">Both terms mean a full month.</i> I have explained this previously.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">The term <i>chodesh yamim</i>. See I.E. on Gen. 4:4 (Vol. 1, p. 81). According to I.E., <i>chodesh yamim</i> refers to a complete cycle of the month.</i> A month is called a <i>yerach</i><sup class=\"footnote-marker\">57</sup><i class=\"footnote\"><i>Yerach</i> means a moon.</i> because the moon is its basis. THEN THOU SHALT LET HER GO.<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Hebrew, <i>ve-shilachta le-nafshah</i>.</i> You shall do to her as she desires.<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">I.E. takes the word <i>nafshah</i> to mean her desire. He interprets <i>veshilachta le-nafshah</i> as you shall allow her to do whatever she wants.</i> BUT THOU SHALT NOT SELL HER AT ALL FOR MONEY. Scripture speaks of what is widely practiced.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Most take money when they transact a sale.</i> Its true meaning is, do not sell her. THOU SHALT NOT DEAL WITH HER AS WITH A SLAVE. The word <i>titammer</i> (deal as with a slave) is similar to the word <i>ve-hitammer</i> (and he deal as with a slave) in <i>and he deal with him as a slave</i> (Deut. 24:7). The word is not found a third time.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">It is found only twice in Scripture.</i> The meaning of the word has to be ascertained from its context. It means deceitfully.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">According to I.E. our clause reads, thou shalt not deal with her deceitfully, and Deut. 24:7 as, <i>and he deal with him</i> deceitfully.</i> BELOVED. In his eyes, not in the eyes of God.<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Contra the Rabbinic interpretation. According to the Talmud, “hated” means hated by God, i.e., taken in a marriage which God hates, that is, in a prohibited marriage (such as a <i>kohen</i> marrying a divorced woman). See <i>Yevamot</i> 23a.</i> THAT WAS HATED. <i>Seni’ah</i> (hated) is an adjective. This section follows<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">The section dealing with a captive woman.</i> because the preceding section<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">Verses 1-14.</i> reads, <i>and thou hast a desire unto her</i> (v. 11)<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">This section speaks of a woman who is beloved.</i> <i>and…if thou have no delight in her</i> (v. 14).<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Our chapter speaks of a woman who is not beloved.</i> IN THE DAY THAT HE CAUSETH HIS SONS TO INHERIT. When he is in good health; or on the day of his demise when he is deathly ill;<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">And, realizing that he is about to die, makes a will.</i> or the law courts cause his sons to inherit.<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">If he instructs the law court to carry out his wishes, he may not tell them to treat his younger son as a first-born.</i> MAKE…FIRST-BORN. In word<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">To address him as his first-born or declare him to be his first-born.</i> and in status. [THAT HE MAY NOT.] <i>Lo yukhal</i> (that he may not) is to be understood like its counterparts.<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">He is prohibited from acting in this manner. See I.E. on Deut. 17:15.</i> HE SHALL ACKNOWLEDGE. He shall acknowledge him by an act,<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">He shall treat him as a first-born.</i> or he shall admit before others who the firstborn is, if the first-born is in a place where he is unknown, or he is obligated right at the beginning to acknowledge which one of his sons is the first-born should they be twins. BY GIVING HIM A DOUBLE PORTION. The first-born shall take two parts. If there are three sons let them imagine that there are four and the first-born shall take two parts. If there are two sons let them imagine that there are three, and so in all cases. In my opinion this too is the meaning of <i>I pray thee, let a double portion of thy spirit be upon me</i> (II Kings 2:9), as I explained in its place.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">We no longer have I.E.’s commentary on Kings.</i> FOR HE IS THE FIRST-FRUITS OF HIS STRENGTH. The one known as first-born. Scripture speaks of the upright.<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">We can trust the father to testify honestly as to who is his first-born.</i> All of Israel are presumed to be upright.<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">Hence we believe the father.</i> STUBBORN AND REBELLIOUS. Towards God and towards the parents if they be God-fearing.<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">One does not have to follow the dictates of ungodly parents.</i> STUBBORN. The word <i>soreh</i> (stubborn) is similar to the word <i>sorre’ah</i> (stubborn) in <i>like a stubborn heifer</i> (Hos. 4:16). He does not keep the positive commandments. AND REBELLIOUS. With regard to the negative commandments. AND THOUGH THEY CHASTEN HIM. In the presence of witnesses. The parents are commanded to take hold of him and bring him [to the elders]. The words of tradition are true.<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">According to the Talmud the law of the rebellious son applies only to one who has parents.</i>  HE IS A GLUTTON. The meaning of <i>zolel</i> (glutton) is explained.<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">Prov. 23:20 speaks of <i>zolele basar</i>.</i> It refers to one who gluttonously devours meat. However, the term refers to anyone who commits himself to all that he lusts for, to all that his desires ask of him.<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">Even though Prov. 23:20 speaks of being gluttonous in regard to meat.</i> AND A DRUNKARD. <i>Sove</i> refers to one who drinks a lot. It refers to a drunkard. This individual is essentially a heretic.<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">The term used by I.E. is <i>apikores</i>.</i> He desires life in this world only for eating and drinking. This portion<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">The portion dealing with the rebellious son.</i> was placed here because of the <i>woman of goodly form</i>.<sup class=\"footnote-marker\">82</sup><i class=\"footnote\">The captive woman.</i> <i>And his</i><sup class=\"footnote-marker\">83</sup><i class=\"footnote\">The man who cursed God.</i> <i>mother’s name was Shelomith</i><sup class=\"footnote-marker\">84</sup><i class=\"footnote\">Shelomith fornicated with an Egyptian. A woman of such questionable morals gave birth to a son who cursed God.</i> (Lev. 24:11) and the hint which I gave with reference to the sons of Aaron<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">Aaron married Elishva, who was a righteous woman. He therefore had righteous children.</i> are proof of this. AND THOU HANG HIM. We have received from the rabbis, of blessed memory, traditions regarding those who are hanged.<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">Which culprits are to be hanged. Rabbi Eliezer believes that all those who are executed by stoning are then hanged for display. The sages limit this punishment only to those who are hanged for cursing God.</i> FOR HE THAT IS HANGED IS A REPROACH UNTO GOD.<sup class=\"footnote-marker\">87</sup><i class=\"footnote\">Hebrew, <i>ki killelat Elohim taluy</i>.</i> For he cursed God.<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">This intrerpretation renders <i>ki killelat Elohim taluy</i> as, he is hanged (<i>taluy</i>) for cursing God (<i>ki killelat Elohim</i>). When people see his body they are reminded that God was cursed. The latter is a reproach to God.</i> However, according to the plain meaning of the text, God is the subject.<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">And he that is hanged the object.</i> The curse comes to all places close to the hanged.<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">I.E. renders <i>ki killelat taluy</i> as for God curses the hanged. He interprets this as meaning God curses those who are near a hanged person.</i> It<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">This law.</i> has a secret connected to the soul.<sup class=\"footnote-marker\">92</sup><i class=\"footnote\">The area infects the soul. I.E. probably meant that the sight of a hanged person and its putrefying smell affect a person’s psyche and prevent him from concentrating on philosophical and religious studies.</i> Scripture therefore goes on to say, <i>that thou defile not thy land</i>.<sup class=\"footnote-marker\">93</sup><i class=\"footnote\">By leaving a putrefying body exposed.</i> This section follows because of the war,<sup class=\"footnote-marker\">94</sup><i class=\"footnote\">Dealt with in verses 10-15.</i> for Scripture first states, <i>When thou goest forth to battle</i> (Deut. 20:1). Now the incident at Gibeon<sup class=\"footnote-marker\">95</sup><i class=\"footnote\">In the war at Gibeon Joshua captured five Canaanite kings and hanged them. He removed their bodies before nightfall. He did not do this out of respect for the deceased, for according to Canaanite practice there was nothing wrong in allowing the bodies to rot in public. Hence he did this out of respect for the land. See Josh. 10:26,27.</i> shows that the purpose of the law which says that his body shall not remain upon the tree all night is not out of respect for the deceased but rather out of respect for the land,<sup class=\"footnote-marker\">96</sup><i class=\"footnote\">That it not be defiled.</i> for the law of the Canaanites and the law of the Israelites differ.<sup class=\"footnote-marker\">97</sup><i class=\"footnote\">The Gibeonites did not allow burial of the sons of Saul whom they hanged. Their bodies remained on the tree for months. See II Sam. 21:1-14. So <i>Vat. Ebr</i>. 38 and other manuscripts. Some printed editions read: for the law of the uncircumcised and the law of the Israelites are the same. According to this reading Israel did not allow non-Jews to remain hanging on the tree because the Israelites respected Canaanite practice. The <i>Vat. Ebr</i>. 38 version is to be preferred for many reasons.</i> THOU SHALT NOT SEE THY BROTHER’S OX. Even when you go out to war.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The law concerning a lost object was placed in the Torah portion <i>When Thou Goest Forth to Battle</i> to teach us that this law applies even in time of war.</i> This is midrashic.  AND HIDE THYSELF. This is connected to <i>Thou shalt not</i> see.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The meaning of our verse is, thou shalt not see <i>and hide thyself</i>.</i> Scripture mentions the ox and the sheep (v. 1). The ass was previously mentioned (Ex. 23:4).<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Where Scripture first mentions the law dealing with a lost animal. I.E. was disturbed by the omission of ass in verse 1. Hence his Exodus citation.</i> The same law applies to all beasts. THEN THOU SHALT BRING IT HOME.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">This superscription from verse 2 was probably inadvertently misplaced by a copyist because it seems to belong after I.E.’s comment’s on verse 1.</i> If you are coming back<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">If you find the lost animal on your way back from the war.</i> or you command someone; that is, you give it to an honest person for safekeeping. <sup class=\"footnote-marker\">4</sup><i class=\"footnote\">When you go off to war you ask someone else to bring the animal home.</i> THOU MAYEST NOT. <i>Lo tukhal</i> (thou mayest not)<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Literally, you will not be able.</i> is to be understood like its counterparts.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">It (<i>lo tukhal</i>), like its counterparts, is to be rendered, you are not permitted (thou mayest not). See I.E. on Deut. 17:15; 21:16.</i> FALLEN DOWN. <i>Nofelim</i> (fallen down) means crouching. The word <i>nofelim</i> is a general term.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">It applies to all sorts of non-standing positions.</i> THOU SHALT SURELY HELP HIM TO LIFT THEM UP AGAIN. Not by yourself.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">You do not have to do the lifting by yourself. You are obligated to help the owner lift the animal. However, this obligation does not apply in instances where the owner stands by and does not assist you.</i> Compare, <i>thou shalt surely release it with him</i> (Ex. 23:5). A WOMAN SHALL NOT WEAR THAT WHICH PERTAINETH UNTO A MAN. This law was stated here because Scripture deals with going out to war. Women were created only to have children.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Legitimate children.</i> If a woman joins men in going to war she will come to engage in illicit sexual relations on the way.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Women who march off to war with men will have relations with them and produce illegitimate children. I.E. most probably inserted “on the way” because he wanted to explain why this law follows the previous one. It does so because both deal with something happening on the way. See I.E.’s comments on verse 6 and the notes thereto.</i> The law that states <i>neither shall a man put on a woman’s garment</i> is similar.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">The purpose of the law is to prevent illicit sexual intercourse.</i> The reason for this law is as follows. If a male who does not have a full beard<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">A full beard is not to be taken literally. It means enough facial hair to indicate that the person is a male.</i> mixes with women, then he and they will have sexual relations without anyone knowing.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Reading <i>ve-en yode’a</i>, as in <i>Vat. Ebr</i>. 38. A male dressing as a female has access to women. Rashi has a similar explanation.</i> This law indicates that the custom of Israel was for the garments of men to be unlike the garments of women. There was a definite difference between the garments.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Of males and females.</i> This is also the practice in most countries. Some say that our verse speaks of unnatural intercourse.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The reference is to homosexuality.</i> However, there is no need for this interpretation.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Our verse should be taken in accordance with its plain meaning.</i> The fact is that God abominates the one who changes the works of the Lord.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Which cross dressing does, for one is then unable to distinguish between male and female.</i> IF A BIRD’S NEST CHANCE TO BE BEFORE THEE IN THE WAY. This section<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Verses 6 and 7.</i> follows because Scripture earlier mentioned <i>by the way</i> (v. 4).<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Both sections thus have a common theme.</i> CHANCE. The word <i>yikkare</i> (chance) is similar to <i>nikro nikreti</i> (As I happened by chance) (II Sam. 1:6). These words have the meaning of chance.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">The root of <i>yikkare</i> and of <i>nikro nikreti</i> is <i>kof, resh, alef</i>. This root means to call. However, this meaning would be out of place here and in II Sam. 1:6. Hence I.E. points out that our root is a variant of <i>kof, resh, heh</i>, which means to meet or to chance upon.</i> It is close in meaning to “meet.” [YOUNG ONES.] The <i>alef</i> in <i>efrochim</i> (young ones) is superfluous. It is like the <i>alef</i> of <i>u-ve-ezro’akha</i> (and with your arm) (Jer. 32:21).<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">There is no such word in Scripture. I.E. probably has Jer. 32:21 in mind. However, the reading there is <i>u-ve-ezro’a</i>. I.E. probably quoted from memory.</i> It is very cruel to crush a mother with her children. Hence the reason for this law. The same applies to an ox <sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Lev. 22:28.</i> or a sheep.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"><i>Ibid</i>. Lev. 22:28 prohibits the killing of a lamb or an ox and its mother in the same day.</i> THAT IT MAY BE WELL WITH THEE. For God will pity you and do good things for you. AND THAT THOU MAYEST PROLONG THY DAYS. As you did not exterminate all of the nest but left its root.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">The mother bird. God will repay you measure for measure.</i> WHEN THOU BUILDEST A NEW HOUSE. This section<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Verses 8 and 9.</i> is placed here because it deals with Israel in its land after they wage war. Scripture opens with the law dealing with a house. A PARAPET. The meaning of <i>ma’akeh</i> (parapet) is known from its context. It has no neighbor.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">That is, it is not found again in Scripture.</i> A grammarian connected it to the word <i>akat</i> (oppression of) in <i>the oppression of the wicked</i><sup class=\"footnote-marker\">29</sup><i class=\"footnote\">The grammarian reads this as the enclosure of the wicked; i.e., the wicked surround him with trouble.</i> (Ps. 55:4).<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">The roof is enclosed by the fence.</i> However, he oppressed himself.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">By offering an unacceptable interpretation. For <i>ma’akeh</i> comes from the root <i>ayin, kof, heh</i>, and <i>akat</i> from <i>ayin, vav, kof</i>.</i> IF ANY MAN FALL.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Literally, for the one who falls will fall.</i> Scripture speaks of the end result.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Hence Scripture refers to the person who will fall as the one who falls, even though he had not yet fallen.</i> The following are similar: <i>The dead shall be put to death</i> (Deut. 17:6);<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Translated literally.</i> <i>And stripped the naked of their garments</i> (Job 22:6);<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">The naked cannot be stripped. Thus Scripture refers to those who are about to be stripped as stripped.</i> <i>And the children</i><sup class=\"footnote-marker\">36</sup><i class=\"footnote\">The reference is to the fetuses that Rebekah was carrying. Scripture refers to them as children because they soon would be so.</i> <i>struggled together</i> (Gen. 25:22). There are an innumerable number of words that are named because of the end result. We do not know if this is linguistic style or prophetic statements, as in <i>and pursued as far as Dan</i><sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Scripture speaks of Abraham’s pursuit of the Mesopotamian kings who invaded Canaan. Dan, the person after whom the city of Dan was named, was not yet born. Hence the name is used prophetically. See I.E. on Gen. 14:14.</i> (Gen. 14:14); <i>unto the valley of Eshcol</i><sup class=\"footnote-marker\">38</sup><i class=\"footnote\">The Torah relates that the spies sent out by Moses came to a place called the valley of Eshcol. However, it was so named after the spies came there.</i> (Num. 13:23); and <i>Therefore shall a man leave his father and his mother</i><sup class=\"footnote-marker\">39</sup><i class=\"footnote\">This was said prophetically by Adam. When Adam made the statement, there were as yet no children or fathers and mothers.</i> (Gen. 2:24). After laying down the law dealing with the house, Scripture goes on to deal with the laws of seeds and plants, for after entering the land the Israelite would build a house and then plant. THOU SHALT NOT SOW THY VINEYARD. The following is the meaning of <i>pen tikdash</i> (lest the fullness): Rabbi Menachem ben Saruk the Sephardi has already explained in his notebook that the word <i>tikdash</i> (fullness) is related to the word <i>kodesh</i> (holy).<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">The word <i>kodesh</i> can also be taken to mean profaned. See Rashi.</i> [The product of two seeds sown together becomes holy] because one mixes with the other.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">I.E. does not explain why. He most likely believed that producing a species which God did not create was emulating God’s work. The product was thus a godlike creation and holy.</i> THOU SHALT NOT PLOW WITH AN OX AND AN ASS. This law is connected to the one dealing with sowing two kinds of seed. God had mercy on his creatures. An ass is not as strong as an ox. The law prohibiting the mixture of linen and wool<sup class=\"footnote-marker\">42</sup><i class=\"footnote\"><i>Shatnez</i>.</i> follows<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">In verse 10.</i> because Scripture earlier mentioned the prohibition of mixing seeds. This law was previously mentioned in general terms.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">In Lev. 19:19. There, Scripture forbids the wearing of a garment from of a mixture. However, it does not say what sort of mixture is prohibited. It does so here.</i> However, Scripture is specific here. It limits the prohibition to wool and linen, and not to any other kinds of material. THOU SHALT MAKE TWISTED CORDS. The deniers<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Those who deny the Rabbinic tradition. The reference is to the Karaites.</i> say that this is a separate commandment<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">It is not to be identified with a similar commandment in Num. 15:37-41 requiring the wearing of fringes, for the latter pertains to the day, whereas our verse deals with the night.</i> pertaining to nighttime. It is similar to the fringes that are to be worn during the day. Scripture therefore reads, <i>wherewith thou coverest thyself</i>.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">To indicate that it deals with fringes that are to be worn at night.</i> However, the transmitters of tradition say that our verse speaks of the fringes that are to be worn during the day.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">See <i>Menachot</i> 43a.</i> The meaning of <i>gedilim</i> (twisted cords) is similar to the word <i>gedilim</i> (wreaths) which is employed with regard to the building of the temple. Compare, <i>wreaths</i> (gedilim) <i>of chainwork</i> (I Kings 7:17).<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">In other words, <i>gedilim</i> means twisted threads, for chain-work means twisted.</i> The deniers connect the word <i>gedilim</i> to the word <i>gedolah</i> (large).<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">They saw that <i>gedilim</i> means large threads.</i> We believe only in the words of our ancestors. Scripture mentions this law a second time<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">That is, in addition to mentioning it in Num. 15:37-41, it also mentions it here.</i> in order to add <i>upon the four corners</i>.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Numbers mentions corners, it does not mention four corners.</i> The law mandating fringes is connected to the law prohibiting a mixture of linen and wool because the latter does not apply to fringes. IF ANY MAN TAKE A WIFE. According to the deniers<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">The Karaites.</i> this section was connected to the law of fringes because the latter contain the phrase <i>wherewith thou coverest thyself</i>.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">They take <i>coverest thyself</i> (v. 12) to refer to a blanket. Scripture alludes to marriage as placing a covering over a woman. Cf. Ruth 3:9. The allusion is to sharing one blanket.</i> Its true reason can be explained midrashically. The laws are placed one next to the other because first comes the house, next a garment,<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">The reference must be to new garments, for one does not build a house if he does not have a garment to wear.</i> and then the mistress of the house.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">A wife. A person first builds a house, then buys new garments, and then marries.</i> WANTON. The word <i>alilot</i> (wanton) means a cause.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">I.E. connects <i>alilot</i> to the word <i>illah</i> (cause). He renders <i>alilot devarim</i> as “a cause of words.” In other words, he states the reason he wants to divorce her.</i> CHARGES. Whether true or false.<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Some commentators interpret <i>alilot devarim</i> as false charges. Hence I.E.’s comment.</i> VIRGINITY. The word <i>betulim</i> (virginity) is a plural. It never comes in the singular. The same applies to <i>bacharut</i> (youth), <i>zekunim</i> (old age), <i>alumim</i> (youth). THE FATHER OF THE DAMSEL, AND HER MOTHER. If they are alive. Otherwise, someone appointed by the court.  [HE MAY NOT PUT HER AWAY ALL HIS DAYS.] The meaning of <i>all his days</i> is that she shall always be under his care. She shall be so until the day of his death. SHALL STONE HER. Someone most likely slept with her after he betrothed her, for the one who betrothed her would not have done so unless she told him that she was a virgin. The transmitters of the law explained the matter very clearly.<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">Witnesses are required to the act of adultery if the damsel is to be executed. She is not executed if she is merely found not to be a virgin.</i> The signs of virginity are found until a fixed time, according to the nature of young ladies.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Thus past a certain age the husband cannot claim that his wife was not a virgin. According to the Talmud, the virginity of a girl above the age of 12 1/2 dissipates. See <i>Yevamot</i> 59a, “And he (the High Priest) shall take a wife in her virginity (Lev. 21:13) excludes one who is a <i>bogeret</i> (a female above the age of 12 1/2) for her virginity has ended.” I.E. took this statement literally. However, other rabbis interpret this to mean that older women bleed less than those younger than 12 1/2. See <i>Tosafot, Yevamot</i> 59a. Also see <i>Ketuvot</i> 9a,b and Rashi and <i>Tosafot</i> comments there. Also see Maimonides, <i>Mishneh Torah, Hilkhot Ishut</i> 11:12,13.</i> The law dealing with a married women was connected to the law of the betrothed damsel because Scripture states, <i>and the men of the city shall stone her</i>.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">The same penalty is exacted from a woman living in the house of her husband (v. 24).</i> BOTH OF THEM. The meaning of <i>gam</i><sup class=\"footnote-marker\">62</sup><i class=\"footnote\">The literal meaning of <i>gam</i> is also. The literal meaning of <i>u-metu gam shenehem</i> (then they shall both of them die) thus is, they shall also die both of them. The word <i>gam</i> seems out of place. Hence I.E. renders <i>gam</i> as this one like that one. The meaning of <i>u-metu gam shenehem</i> thus is, the two of them shall die, this one like that one.</i> is this one like the other one. Now Scripture goes on to further elucidate this topic. IF THERE BE. When this thing shall happen. THE GATE. The place where the elders of the city sit. Look, Scripture refers to the betrothed woman as his neighbor’s wife. We cannot ascertain the meaning of betrothal except through tradition.<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">According to the rabbis, betrothal is the first step in marriage. Thus a betrothed damsel is in reality a married woman although she lives in the home of her father.</i> UNTO THE DAMSEL…DO NOTHING.] She most probably did not agree<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">To the sex act.</i> and was unaware until he came and raped her. Hence the rapist is compared to a murderer.<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">The rapist, like a murderer, stalks and commits an act of violence upon an unwilling victim.</i> CRIED. She most likely cried. THAT IS NOT BETROTHED. Our verse deals with rape, not with seduction.<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">The parallel law in Ex. 22:15,16 deals with seduction.</i> A MAN SHALL NOT TAKE HIS FATHER’S WIFE. The woman whom his father raped.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This is the opinion of Rabbi Judah in the Talmud. However, the <i>halakhah</i> is not in keeping with this ruling. See <i>Yevamot</i> 97a.</i> This section therefore follows.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">For the previous section deals with rape.</i> HE THAT IS CRUSHED.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Hebrew, <i>petzu’a dakkah</i>.</i> <i>Dakkah</i> (crushed) refers to the testicles.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">I.E. renders <i>petzu’a dakkah</i> as one who is wounded (<i>petzu’a</i>) in the testicles (<i>dakkah</i>).</i> The word<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"><i>Dakkah</i>.</i> does not appear again in Scripture.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">With the meaning of testicle. We have followed the reading of <i>Vat. Ebr</i>. 38, which says, <i>betzim belo chaver</i>. The <i>Mikra’ot Gedolot</i> edition of I.E. reads: <i>betzim belo ever</i> (testicles without a penis). This reading appears wrong in view of the fact that Scripture goes on to say that one missing a penis shall not enter the congregation of God.</i> The grammarians say that it refers to the flesh,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The flesh of the testicles, literally their flesh.</i> which is soft.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The word <i>dakkah</i> (testicles) means soft. The grammarians explain that the testicles are referred to by the term <i>dakkah</i> because the flesh of the testicles is soft.</i> However, this is far-fetched. PRIVY PARTS. <i>Shofkhah</i> (privy parts) refers to the organ from which urine and semen pour. INTO THE ASSEMBLY OF THE LORD. It means that they shall not be considered as part of God’s assembly with regard to taking a daughter of Israel. Similarly, an Ammonite male to the exclusion of an Ammonite female, and a Moabite male to the exclusion of a Moabite female.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Similarly when Scripture states that an Ammonite and a Moabite may not enter the congregation of the Lord (v. 4), it means that they are not permitted to marry an Israelite woman.</i> Ruth is the true witness to the latter.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">That the law prohibiting a Moabite from coming into the congregation of the Lord is limited to males, for Ruth was a Moabitess and she was permitted to marry an Israelite. The same rule would apply to the Ammonites, for the prohibition of marriage between Ammonites or Moabites and Israelites is stated in the verse.</i> The verse that says <i>neither shall they come among you</i> (I Kings 11:2)<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">The verse speaks of the women whom Solomon took. Scripture mentions Moabites, Ammonites, Zidonians, and the Hittites (I Kings 11:2). <i>Prima facie</i>, Ammonite and Moabite women fall under Scripture’s marriage ban.</i> speaks of the women of the seven nations.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The seven Canaanite nations. In other words, <i>neither shall they come among you</i> refers to the Zidonians and Hittites, who were Canaanites, and not to the Moabites and the Ammonites.</i> Furthermore, the verse in the Book of Ezra<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">I.E. refers to both Ezra and Nehemiah as the Book of Ezra.</i> which states, <i>that they separated from Israel all the alien mixture</i> (Neh. 13:3),<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">The verse speaks of Ammonites and Moabites. See Neh. 13:2.</i> refers to the males. I have explained it there.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Our editions of I.E.’s comments on Nehemiah do not have this explanation.</i>  Our rabbis, of blessed memory, said that a <i>mamzer</i> (bastard) is a child that results from a sexual act which is deemed an <i>uncovering of the nakedness</i>.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">A sexual act involving people who cannot marry each other, e.g., as in incest or adultery.</i> The two <i>mems</i> of <i>mamzer</i> are superfluous.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">For <i>mamzer</i> is a variant of <i>zar</i>, (a stranger). A <i>mamzer</i> is a child born to people who must remain strangers to each other with regard to sexual relations.</i> They are like the <i>mems</i> in <i>mamgurot</i> (barns) in <i>the barns are broken down</i> (Joel 1:17). Others say that <i>mamzer</i> is the name of a people. Compare, <i>And a mamzer shall dwell in Ashdod</i> (Zech. 9:6), for it is far-fetched for Israel to be given a shameful name.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"><i>Mamzer</i>.</i> It is even more unlikely for this to happen in the time of the salvation.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Zechariah speaks of the messianic era. If <i>mamzer</i> refers to Israel then the prophet is saying that the bastards (Israel) shall dwell in Ashdod when the messiah comes. Therefore what the prophet says is that in the messianic era a nation called <i>mamzer</i> will dwell in Ashdod.</i> The Aramaic translator of the Bible was brief and midrashic.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"><i>Targum Jonathan</i> to Zech. 9:6 renders <i>And a mamzer shall dwell in Ashdod</i>, and the children of Israel shall dwell in Ashdod where they were strangers. Thus the <i>Targum</i> renders <i>mamzer</i> in Zechariah as strangers. <i>Vat. Ebr</i>. 38 says, the Aramaic translator of the Bible interpreted it midrashically. The latter reading appears correct, for the <i>Targum</i> elaborates on the text.</i> BUT THE LORD THY GOD TURNED. For Balaam intended to curse. However, God did not permit him to do so. WHEN THOU GOEST FORTH IN CAMP. The reference is to a camp which goes out to fight the enemy accompanied by the ark. Scripture speaks of a small camp. The Torah does not speak of the great camp,<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">The camp which comprised the entire Israelite nation.</i> for this camp had built partitions.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Which separated the ark and the people. The reference is to the tabernacle where the ark was placed.</i> When Israel went to war they were close to and around the ark. It is clear that a person who is unclean because of a nocturnal event<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">That is, he had a seminal emission. Hence he had to leave the camp.</i> destroys his seed.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Any emission of seed renders a person unclean. See Lev. 15:16-18.</i> This section follows because of the Midianite war, for Scripture mentioned the topic of Balaam.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">In verses 5 and 6. In other words, this section follows because it is connected to the Midianite war which came about because of Balaam.</i> The Midianites assailed Israel because of the affair of their sister.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Their sister Cozbi slept with Zimri, a prince of the tribe of Simeon. I.E. does not refer only to Cozbi. He is referring to all of the Midianite women who enticed Israel to worship idols. See Num. 25:18; 31:15-18.</i> The ark was with the camp that went out to fight the Midianites.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">See Num. 31:6.</i> FROM EVERY EVIL THING. Spiritually<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Evil thoughts.</i> or physically, such as ejaculations.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Or other acts which defile the body.</i> CHANCETH. The <i>mem</i> of <i>mi-kereh</i> (chanceth) is a preposition.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Placed before the noun <i>kareh</i> (chance). <i>Mi-kereh</i> means from a chance. <i>Mi-kerah laylah</i> (that which chanceth him by night) thus means from a chance of the night</i> <i>Mi-kereh</i> follows the paradigm of <i>mi-sedeh</i> (part of the field) in <i>part of the field of his possession</i> (Lev. 27:16). WHEN EVENING COMETH ON. <i>Li-fenot erev</i> (when evening cometh) is similar in meaning to <i>ki fanah ha-yom</i> (for the day declineth) (Jer. 6:4).<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">The verse continues, <i>For the shadows of the evening are stretched out</i>. In other words, <i>li-fenot erev</i> means when the day declines, when the shadows of evening come. According to Krinsky and others the reference is to the afternoon when the sun begins its decline. Filwarg believes the reference is to about an hour and a third before the onset of night. See I.E. on Gen. 1:18 (Vol. 1, p. 40). “Know that evening begins at sunset and lasts for one and a third hours, during which time a light-like appearance is seen before sunrise.” Also see Rashi: “He should immerse himself close before the setting of the sun” (Rosenbaun and Silberman translation).</i> This also strengthens the opinion of the rabbis of blessed memory.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">That a person who experiences a seminal emission immerses himself before sunset.</i> The deniers<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The Karaites.</i> say that <i>li-fenot</i> (cometh on) means before.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">According to the Karaites, <i>erev</i> refers to night. They interpret <i>li-fenot erev</i> as before night comes, i.e., after sunset.</i> They say nothing of value. Some say<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">This too is a Karaite opinion (Meijler).</i> that the meaning of <i>li-fenot erev</i> (when evening cometh) is, when the evening begins to come.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">That is, when night begins, for they believe that evening is identical with night.</i> Now, after Scripture employs the phrase <i>li-fenot erev</i>, it says, <i>and when the sun is down. Li-fenot erev</i> thus means before the evening.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Before the sun sets, that is, close to sunset.</i> <i>Li-fenot boker</i> (when the morning appeared) is similarly before sunrise.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Close to sunrise.</i> A PLACE. The word <i>yad</i> means a place.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"><i>Yad</i> literally means a hand. Hence I.E.’s comment.</i> Compare, <i>yad ha-yarden</i> (by the side of the Jordan) (Num. 13:29). This too is proof [that Scripture speaks of a small camp],<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">A camp going to war. See I.E. on verse 10.</i> for none of the following had to leave the camp of Israel:<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">Whereas they would have to leave a small camp.</i> one who experienced an ejaculation, one who had to tend to his bodily needs, and certainly no children. Proof of this is the verse which states, <i>that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead</i> (Num. 5:2),<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Otherwise Scripture would have mentioned, in Num. 5:2, the one who is unclean by virtue of a seminal emission.</i> which refers to uncleanliness that is passed on<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">To another person by the one who is unclean.</i> and not to one who is unclean for a day.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Who does not render unclean a person whom he touches.</i>  [THY WEAPONS.] The <i>alef</i> of <i>azenekha</i> (thy weapons) is superfluous.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\"><i>Zayin</i> is a weapon. <i>Azenekha</i> is a variant of <i>zaynekha</i>.</i> <i>Azenekha</i> is related to the word <i>zonot</i> (weapons) in <i>and the weapons washed</i> (I Kings 22:38).<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Translated according to I.E.</i> AND COVER THAT WHICH COMETH FROM THEE. For all disgusting things which are visible to the eye give birth to a defect in the soul.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Looking upon something that is disgusting has a negative effect on the soul.</i> NO UNSEEMLY THING. In deed or speech.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Lewd talk.</i> AND TURN AWAY FROM THEE. Its meaning is that God will not go before you, for the latter<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">That God goes before Israel.</i> is clearly stated.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">See Deut. 31:8: <i>And the Lord, He it is that doth go before thee</i>.</i> THOU SHALT NOT DELIVER…A BONDMAN. It is possible that when Israel goes to war, a non-Israelite bondman escapes into their camp.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">Hence the reason for codifying the law of the escaped slave at this point.</i> FROM HIS MASTER. The master too is not an Israelite. The bondman came for the glory of God, whose name is called over Israel.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">I.E. believes that the escaped slave took refuge with Jews because he wanted to serve the God of Israel.</i> If the Israelite turns the slave over to his master this will entail the desecration of God’s name.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">For the escaped slave wants to serve the God of Israel.</i> Scripture therefore reads, <i>thou shalt not wrong him</i>.  [THERE SHALL BE NO HARLOT] The law of the <i>kedeshah</i> (harlot) follows because the previous section deals with a bondman.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Slaves were considered to be promiscuous.</i> The transmitters of tradition say that the term <i>kadesh</i> (sodomite) refers to the one who is slept with.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">The one who takes the passive position in male homosexual intercourse.</i> The phrase <i>of the sons of Israel</i> is proof of this.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">That the reference is to the passive partner in male homosexuality, for the term “of” implies passivity. Otherwise Scripture would have used the term “among” (Krinsky, Meijler). I.E.’s point is that “of” means belonging to. Hence within the context of our verse it alludes to the docile sex partner.</i> Elihu said, [<i>Their soul perisheth in youth] And their life as that of the depraved</i> (kedeshim) (Job 36:14); <i>their soul</i> corresponds to <i>their life</i> and <i>kedeshim</i> corresponds to <i>in youth</i>.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">I.E. renders this like youth; that is, their soul perishes like the souls of young men who are sodomites.</i> Scripture also states, <i>And there were also sodomites</i> (kadesh) <i>in the land</i> (I Kings 14:24); <i>the house of the sodomites</i> (kedeshim) II Kings 23:7). Scripture there continues, <i>where the women</i><sup class=\"footnote-marker\">58</sup><i class=\"footnote\">I.E. takes this reference to be to prostitutes (Krinsky).</i> <i>wove coverings</i> (<i>Ibid.</i>). I do not understand the meaning of the word <i>kedeshah</i>. (harlot). When we investigate carefully the meaning of the word we find that it refers to a woman who is known to be prepared to offer herself to all who come and go. <i>Where is the harlot</i> (kedeshah) (Gen. 38:21) is proof of this. If this is so,<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">If the term <i>kedeshah</i> refers to a female engaged in heterosexual intercourse, then so must the term <i>kadesh</i>, for <i>kadesh</i> is the masculine form of the noun.</i> then the term <i>kadesh</i> refers to an Egyptian-like practice.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">I.E. believed that the ancient Egyptians were weak, and when they reached the age of forty they did not have the strength to deflower a virgin. They therefore had to turn to an individual who had the ability to do so on their behalf. This individual was called a <i>kadesh</i>. See I. E. on Haggai 2:12.</i> The intelligent will understand.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">What I.E. is alluding to.</i> The law dealing with a harlot’s hire follows because our section deals with a harlot. HIRE. The word <i>etnan</i> (hire) is similar to <i>mattan</i> (gift).<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">Both come from the root <i>nun, tav, nun</i>.</i> The <i>alef</i><sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Of <i>etnan</i>.</i> is superfluous and the <i>nun</i><sup class=\"footnote-marker\">64</sup><i class=\"footnote\">Of <i>etnan</i>.</i> is doubled<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">For there is only one <i>nun</i> in its root.</i> like the <i>peh</i> of <i>na’afufehah</i><sup class=\"footnote-marker\">66</sup><i class=\"footnote\">Which comes from the root <i>nun, alef, peh</i>.</i> (her adulteries) (Hos. 2:4) and like the <i>resh</i> of the word <i>sagrir</i> (rainy) (Prov. 27:15). <i>Etnan</i> refers to what the harlot took, that which those who turn to her give her. [The hire of a harlot shall not be brought to the house of God] because it was given for a prohibited act. OR THE PRICE OF A DOG. For it is a disrespectful act.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Dogs were considered lowly creatures. See I Sam. 24:15. To give the money that one acquired by selling a dog to God’s house was thus considered an insult.</i> Scripture therefore goes on to say, <i>for…these are an abomination</i>. THOU SHALT NOT LEND UPON INTEREST TO THY BROTHER. This law is mentioned here because Scripture earlier mentions the non-Jewish bondman (v. 17). Scripture states that even though it is prohibited to wrong the latter,<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">The foreign bondman who has found refuge in Israel.</i> it is permitted to take interest from him. THOU SHALT NOT LEND UPON INTEREST TO THY BROTHER. There is a difference between <i>tishokh</i> (you shall take interest)<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">Which is a <i>kal</i>.</i> and <i>tashikh</i> (Thou shalt lend upon interest).<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">Which is a <i>hifil</i>.</i> The meaning of <i>lo tashikh</i> (Thou shalt not lend upon interest) is, you shall not accept interest from your brother when he offers it;<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">The meaning of <i>lo tashikh</i> is you shall not cause interest to be given.</i> your brother also violates the law regarding interest.<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">When he gives it.</i> Notice, <i>tashikh</i> is a word governing two acts.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">It is a <i>hifil</i> and refers to both you and your brother. You shall not cause your brother to give you interest, and your brother shall not give you interest.</i> Many say that <i>tashikh</i> is similar to <i>tishokh</i>.<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">In other words, even though <i>tashikh</i> is a <i>hifil</i>, it has the meaning of a <i>kal</i>. It means you shall not take interest.</i> There is no difference between them. There are many such verbs in Scripture.<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">Verbs in the <i>hifil</i> with the meaning of the <i>kal</i>.</i> WHEN THOU SHALT VOW A VOW. This law follows because Scripture mentioned <i>for any vow</i> when it spoke of <i>the hire of a harlot</i> (v. 19). FOR THE LORD THY GOD WILL SURELY REQUIRE IT. This is a metaphoric statement. God will act like a person.<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">Who demands what was promised to him.</i> He will demand what you vowed. AND IT WILL BE SIN IN THEE. <i>Chet</i> (sin) means punishment.<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">“In Hebrew…and the harsh punishment which comes as a result of iniquity is occasionally referred to as sin” [I.E. on Gen. 4:11 (Vol. 1, p. 84)].</i> THAT WHICH IS GONE OUT OF THY LIPS. Regarding anything where God’s name is mentioned.<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">Any sort of oath wherein God’s name is mentioned.</i> FREELY.<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">Hebrew, <i>nedavah</i>. The reference is to an offering which is freely given.</i> For every vow offering<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">Hebrew, <i>neder</i>.</i> is a free-will offering.<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">Hence our verse refers to that which is given by vow as a <i>nedavah</i> (freely). According to I.E. comments on Lev. 7:15 a <i>neder</i> refers to a vow made in a time of stress, a <i>nedavah</i> refers to an offering brought whenever the spirit moves a person to do so. For the talmudic point of view see Megillah 1:6.</i> However, not every free-will offering is a vow offering.<sup class=\"footnote-marker\">82</sup><i class=\"footnote\">One may set aside an offering without making a vow to do so.</i> The aforementioned is clear.<sup class=\"footnote-marker\">83</sup><i class=\"footnote\">See I.E on Lev. 7:16.</i> WHICH THOU HAST PROMISED WITH THY MOUTH. After the vow has come out of your mouth you cannot take it back. WHEN THOU COMEST INTO THY NEIGHBOR’S VINEYARD. To harvest grapes<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">As a laborer.</i> then you are permitted to eat of them. This section follows to indicate that you are obligated to set aside from your own when taking a vow, but you must not take to yourself that which belongs to another.<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">And then donate it to God (Weiser).</i> IN THY VESSEL. The word <i>kelyekha</i> (thy vessel) is similar to the word <i>edyekha</i> (thy ornaments) (Ex. 33:5).<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">It is similarly vocalized.</i> WHEN THOU COMEST INTO THY NEIGHBOR’S STANDING CORN. To harvest.<sup class=\"footnote-marker\">87</sup><i class=\"footnote\">As a laborer.</i> THEN THOU MAYEST PLUCK. The word <i>ve-katafta</i> (then thou mayest pluck) is similar to the word <i>ha-kotefim</i> (they pluck) in <i>They pluck salt-wort</i> (Job 30:4). EARS. The meaning of <i>melilot</i> (ears) is known from its context. A SICKLE. <i>Chermesh</i> (sickle) is a quadriliteral.<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">Its root is <i>chet, resh, mem, shin</i>. Most Hebrew words are triliteral. Hence I.E.’s comment.</i> The deniers<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">Those who deny the Rabbinic tradition, the Karaites.</i> say that this law applies to those who pass by the field,<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">That one may pluck ears of corn even if he is not employed by the owner of the field.</i> for Scripture says, <i>thou shalt not move a sickle</i>.<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">If the individual spoken of in our verse was a laborer, Scripture would not say, <i>thou shalt not lift up a sickle unto thy neighbor’s standing corn</i>, for this is the very task of a farm laborer.</i> WHEN A MAN TAKETH A WIFE. She is also considered fit.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Hebrew, <i>kesherah</i>. However, she is disliked by her husband. I.E. takes issue with Beth Shamai, which interprets <i>some unseemly thing</i> as a sexual transgression. See <i>Mishnah, Gitten</i> 9:10. Other editions read, she is also considered as a field (<i>ke-sadeh</i>). A woman, like a field, is acquired by a money transaction. See <i>Kedushin</i> 2a. Hence the law regarding a woman follows that of the field. Filwarg believes that I.E. compares a woman to a field in that both are seeded and produce fruit.</i> FAVOR IN HIS EYES. For her nature is the reverse of his.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The reason that she did not find favor in her husband’s eyes was not due to a moral imperfection.</i> AND HE HATH FOUND.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Hebrew, <i>u-matza</i>. I.E.’s reading is <i>And he had found</i>. The problem is that the verse reads <i>ki matza</i> (because he has found). Weiser suggests that <i>u-matza</i> is I.E.’s paraphrase of <i>ki matza</i>. However, I.E. goes on to prove that the <i>vav</i> prefixed to a word sometimes has the meaning of “or.” It is a bit farfetched to say that I.E. intends to say that <i>ki matza</i> should be interpreted as <i>u-matza</i>, and that <i>u-matza</i> should be interpreted as <i>or has found</i>, because a <i>vav</i> sometimes has the meaning of or. It thus appears either that I.E.’s copy of Deuteronomy had <i>u-matza</i> or that I.E. quoted from memory and committed an egregious error.</i> And he cannot reveal it,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The moral imperfection found in her.</i> for he has no witnesses.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">To the immoral act that he accuses her of.</i> The meaning of <i>and he hath found</i> is, or he hath found, as in <i>And he that smiteth his father, or his mother</i> (Ex. 21:15). AND SHE DEPARTETH. She will not return there.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">To his house.</i> It is public knowledge that she left his house permanently. AND BECOMETH. She becomes another man’s wife. [ANOTHER.] The words <i>acher</i> (another) and <i>acharon</i> (latter) (v. 3) are adjectives. OF DIVORCEMENT. A bill of divorce is called a <i>sefer keritut</i><sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Literally, a book of severance.</i> because their marriage has been severed forever.  AFTER THAT SHE IS DEFILED. With regard to the first husband. Its meaning is defiled to him because another man knew her. The <i>tet</i> of <i>huttamma’ah</i> (she is defiled) receives a <i>dagesh</i> to compensate for the missing <i>tav</i> of the <i>hitpa’el</i>.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Which should have followed the <i>heh</i>.</i> Similarly the word <i>hukkabbes</i> (is washed) in <i>after that the plague is washed</i> (Lev. 13:55).<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">It too is a <i>hitpa’el</i> with the <i>tav</i> of the form omitted. The latter is compensated by placing a <i>dagesh</i> in the <i>caf</i>.</i> AND THOU SHALT NOT CAUSE THE LAND TO SIN. This is a command to Israel. A NEW WIFE. Some say a virgin.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">In other words, new means a woman who was never married.</i> According to many its meaning is new to him,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Even a widow or divorcee.</i> for it is possible for a man to remarry the woman whom he has divorced if she has not been defiled. Scripture therefore reads a new wife. HE SHALL BE FREE FOR HIS HOUSE. The yoke of the king shall not be upon him.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">He shall not be conscripted into doing any of the king’s service.</i> FREE. <i>Naki</i> (free) is similar to <i>naki</i> (innocent)<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">That is, free from guilt.</i> in <i>him that is innocent</i> (Job 22:30). [WITH ANY BUSINESS.] The <i>lamed</i> placed before <i>le-khol davar</i> (with any business) is superfluous.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"><i>Le-khol davar</i> should be read <i>kol davar. Le-khol davar</i> literally means to any business. <i>Khol davar</i> means any business.</i> It is like the <i>lamed</i> in <i>le-avshalom</i> (Absalom) in <i>the third, Absalom</i> (I Chron. 3:2).<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Hebrew, <i>ha-shelishi le-avshalom</i>. Literally, the third, to Absalom. However, the context does not permit this interpretation. Hence the <i>lamed</i> of <i>le-avshalom</i> is superfluous, and <i>le-avshalom</i> is to be read as if written <i>avshalom</i>.</i> NO MAN SHALL TAKE THE MILL OR THE UPPER MILLSTONE TO PLEDGE. The deniers<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The Karaites.</i> say that this section is connected to <i>and shall cheer his wife whom he hath taken</i> (v. 5),<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The reference is to the Karaite Bible commentator Levi ben Yefet. According to Levi ben Yefet the meaning of our clause is that a man (the upper millstone) or a woman (the mill) shall not abstain from sexual relations with each other. The Hebrew word for take to pledge is <i>lo yachavol</i>. This can be rendered, he shall not harm (Krinsky). Thus the meaning of our verse is, one shall not harm his partner by refraining from taking the upper position (the upper millstone) or the lower position (the mill).</i> for our verse alludes to coitus, namely, that it is forbidden to abstain from sexual intercourse. However, this is sheer nonsense. They offer as proof, <i>Then let my wife grind unto another</i> (Job 31:10). I have previously explained the latter.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">That intercourse is metaphorically described by the term “grinding.” See I.E. on Job 31:10.</i> The truth is that our verse is to be taken at face value,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Despite the fact that “grind” is used as a metaphor for sexual intercourse in Job.</i> that a person is prohibited from taking a mill to pledge. The word <i>chovel</i> (one who takes a pledge) is missing from our verse.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Our verse reads, <i>lo yachavol rechayim va-rechev</i>. This literally means he shall not take the mill or the upper millstone to pledge. The question is: To whom does “he” refer? Hence I.E. points out that the word <i>chovel</i> (anyone that takes a pledge) has been omitted. Our verse should be read as if written, <i>lo yachavol chovel rechayim va-rechev</i> (any one that takes a pledge shall not take the mill or the upper millstone to pledge).</i> It is similar to <i>and he said to Joseph</i> (Gen. 48:1) and to <i>whom she bore to Levi</i> (Num. 26:29), for the meaning of the former is, someone said to Joseph, and of the latter, the one who bore, bore to Levi.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">See I.E. Gen. 48:1 (Vol. 1, p. 412).</i> There are many such cases.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Where Scripture omits the subject.</i> THE MILL. The word <i>rechayim</i> (mill) is in the dual form. It does not come in the singular. THE UPPER MILLSTONE. <i>Rechev</i> (upper millstone) refers to a water mill. Others say that it refers to the wood which is placed on the mill.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">The reference is probably to a wooden handle which was used to turn the upper stone.</i> Still others say that the <i>rechayim</i> (mill) refers to the lower millstone and <i>rechev</i> to the upper millstone. FOR HE TAKETH A MAN’S LIFE TO PLEDGE. For life is sustained by these instruments. Those who rely on the juxtaposition of the sections have no argument,<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">That our verse speaks metaphorically of sexual intercourse.</i> for each commandment stands by itself.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">The commandments are not necessarily tied together. Each commandment is an independent unit.</i> The explanation of their juxtapositions is midrashic.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">It therefore cannot be used as a reason to interpret a law metaphorically when the plain meaning of the text is acceptable.</i> This section<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">The law regarding taking a mill to pledge.</i> is connected to the previous ones in the following way:<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">That is, if we want to connect this section midrashically to what comes before, we can so in the following manner.</i> the Torah mentions that one is not to steal grapes by putting them in his pots (Deut. 23:25), or to lift up a sickle upon his neighbor’s grain (Deut. 23:26); or to take a woman after she has been his and then left his house and married another (v. 1). It also states that one has to cheer the woman whom he marries (v. 5); he is not to be oppressed by going into the army (<i>Ibid.</i>). The taking of a millstone in pledge is a form of oppression.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Hence the positioning of our law.</i> So too is kidnapping a person. Similarly the plague of leprosy, for if he does not observe its laws then the plague will injure those in proximity to it.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">By infecting them.</i> Scripture similarly states, do not oppress a poor person by taking a pledge from him (v. 10). It similarly states do not oppress a hired person (v. 14) and small children should not be put to death for the sins of the fathers (v. 16). It likewise warns against perverting the justice due a stranger or the fatherless (v. 17). It prohibits the taking of a widow’s garment as a pledge (v. 17). It prohibits one from retrieving a sheaf which was forgotten in the field, for it belongs to the poor (v. 19). Similarly <i>Thou shalt not glean</i> (v. 21). Likewise <i>lest if he should exceed…Then thy brother should be dishonored</i> (Deut. 25:3).<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Deut. 25:3 prohibits the infliction of more that 40 stripes to one being punished by lashes. Exceeding this number of stripes is a form of oppression.</i> The muzzling of an ox (v. 4) is an act of oppression, for the animal toils but cannot eat of its toil. Similarly, refusing to perform levirate marriage (Deut. 25:5-10) is a form of oppression. The woman who grabs a man’s testicles (Deut. 25:11) commits an act of oppression. Employing diverse weights and diverse measures (Deut. 25:13,14) is oppression in its purest form. Furthermore, Amalek oppressed Israel (Deut. 25:17-19).<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Thus the laws in Deut. 23:25-25:19 are thematically related. Hence the law prohibiting the taking of a mill was included in this section.</i> ANY OF HIS BRETHREN. Scripture adds <i>of the children of Israel</i> because the Edomites are called brothers.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">In other words, brethren in our verse applies only to an Israelite. Edom is referred to as Israel’s brother in verse 34.</i> AND HE DEAL WITH HIM AS A SLAVE. The word <i>vehitammer</i> (and he deal with him as a slave) is to be explained as its counterpart.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"><i>Titammer</i> (deal with…as a slave) in Deut. 21:14. I.E. there explains it to mean treacherously.</i> THE PRIESTS THE LEVITES. The <i>kohanim</i> who are members of the tribe of Levi.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">See I.E. on Deut. 10:7,8; 17:9, and the notes thereto.</i> UNTO MIRIAM. Here is proof of the midrashic statement that we should not read the word <i>metzora</i> as <i>metzora</i> (a leper) but as an acronym for <i>motzi shem ra</i> (one who invents libel).<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">See <i>Tanchumah</i> on the Torah portion <i>Metzora</i> 2. According to the rabbis, leprosy is a punishment for speaking ill of one’s neighbor. Miriam was punished with leprosy for speaking ill of Moses (see Num. 12). According to I.E., Scripture’s telling us that we are to recall Miriam’s punishment is another way of saying, remember the punishment for speaking ill of your neighbor.</i> DOST LEND. The word <i>tasheh</i> (thou…dost lend) comes from the root <i>nun, shin, heh</i>.  The <i>heh</i> of the word <i>me’umah</i> (any manner of loan) is superfluous.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">The basic word is <i>me’um</i>. Compare, Job 31:7; Dan. 1:4.</i> It is like the <i>heh</i> of <i>laylah</i> (night).<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">The basic word is <i>layil</i>. Compare, Is. 16:3. See I.E. on Gen. 1:5 (Vol. 1, p. 33).</i> TO FETCH. To take his pledge.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">The verse reads, <i>la’avot avoto</i>. I.E. notes that the verb <i>la’avot</i> means to take a pledge. In other words, Scripture uses a verb which is derived from a noun. Compare, <i>tadshe ha-aretz deshe</i> (let the earth put forth grass) (Gen. 1:11).</i> AND IT SHALL BE RIGHTEOUSNESS<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">Hebrew, <i>tzedakah</i>.</i> UNTO THEE. You shall weigh your neighbor in the righteous scales<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">Righteous scales is I.E.’s metaphor for one’s sense of acting righteously and mercifully.</i> which you possess<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">In other words, <i>and it shall be righteousness unto thee</i> means and you shall act righteously.</i> so that he sleeps with his pledge.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">That is, you permit him to sleep in his garment.</i> According to the transmitters of tradition there are places wherein there is a difference between the word <i>tzedek</i> (righteousness) and <i>tzedakah</i> (righteousness).<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">According to the rabbis, <i>tzedek</i> means righteousness and <i>tzedakah</i> charity. In other words, <i>tzedek</i> is a general term, while <i>tzedakah</i> is a particular term, as in “collectors of charity (tzedakah)” (<i>Sabbath</i> 118b) and “deeds of love are worth more than almsgiving” (<i>tzedakah</i>) (<i>Sukkah</i> 49b).</i> [THE PLEDGE.] I have previously explained the meaning of the pledge<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">The reason for returning the pledge at night.</i> in the Torah portion <i>Now These Are the Ordinances</i> (Ex 21:1) in my comments on “his garment” (Ex. 22:26).<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">See I.E. on Ex. 22:6 (Vol. 2, p. 490): “Saadiah Gaon asks, what reason is there to take the pledge during the day and to return it at night? He answers, because the lender fears that the borrower might secure an additional loan from someone else and give him the pledge as security for the loan.”</i> IN THE SAME DAY THOU SHALT GIVE HIM HIS HIRE, NEITHER SHALL THE SUN GO DOWN UPON IT. A negative commandment follows the positive commandment for emphasis. UPON IT. His wages SETTETH HIS HEART. To sustain himself from it. He therefore hired himself out.  [THE FATHERS SHALL NOT BE PUT TO DEATH.] Those whose spirits wander ask: “How could Scripture say: <i>The fathers shall not he put to death…</i>when it says in another place, <i>visiting the iniquity of the fathers upon the children</i> (Ex. 20:5; Deut. 5:9)?” Their question is nonsense, for <i>the fathers shall not he put to death for the children</i> is a commandment directed to Israel.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">A law court is prohibited from punishing children for the sins of their father.</i> However, God is the one who metes out punishment in <i>visiting the iniquity of the fathers upon the children</i>. I have earlier explained this in its place.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">See I.E. on Ex. 20:5 (Vol. 2, p.420,421).</i> BUT THOU SHALT REMEMBER. Scripture mentioned the stranger<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">In verse 17.</i> for this reason,<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">Mentioned in our verse, i.e., that you were a slave in Egypt.</i> namely, that you do not pervert the justice due him. Moses previously mentioned some of the laws to the fathers.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">The fathers of those to whom Moses now spoke, namely, those who left Egypt.</i> He also repeated them to the children.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">See I.E. on Deut. 1:5.</i> THAT THE LORD…MAY BLESS THEE. For you gave<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">To the stranger, the orphan, and the widow.</i> what you thought was yours<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">The sheaf forgotten in the field.</i> but God will give you what is truthfully His.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">His blessings.</i> WHEN THOU BEATEST. <i>Tachbot</i> (thou beatist) is similar to <i>chovet</i> (beating) in <i>beating out wheat</i> (Jud. 6:11). It is in the <i>pa’al</i>.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">That is, a <i>kal</i>.</i> The word <i>yechavet</i> (is beaten) in <i>But the black cummin is beaten</i> (Is. 28:27) is a <i>nifal</i>. All letters whose first root letter is an <i>alef, chet, heh, ayin</i>, or <i>resh</i> are vocalized like <i>yechavet</i> when conjugated in the <i>nifal</i>. The following are examples of each one of the aforementioned: <i>ye’atzer</i><sup class=\"footnote-marker\">57</sup><i class=\"footnote\">From the root <i>alef, tzdai, resh</i>.</i> (treasured) and <i>yechasen</i><sup class=\"footnote-marker\">58</sup><i class=\"footnote\">From the root <i>chet, samekh, nun</i>.</i> (laid up) in <i>it shall not be treasured nor laid up</i> (Is. 23:18); <i>yehareg</i><sup class=\"footnote-marker\">59</sup><i class=\"footnote\">From the root <i>heh, resh, gimel</i>.</i> (killed) as in <i>ve-lo yehareg</i> (and will not be killed); <i>ye’aved</i><sup class=\"footnote-marker\">60</sup><i class=\"footnote\">From the root <i>ayin, bet, dalet</i>.</i> (plowed) in <i>neither be plowed</i> (Deut. 21:4); <i>yera’eh</i><sup class=\"footnote-marker\">61</sup><i class=\"footnote\">From the root <i>resh</i>, <i>alef</i>, <i>heh</i>.</i> (appear) in <i>and they shall not appear</i> (Deut,. 16:16), for this is the rule.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">The letter prefixed to all words whose first root letter is an <i>alef</i>, <i>chet</i>, <i>heh</i>, <i>ayin</i>, or <i>resh</i> is vocalized with a <i>tzere</i> rather than with a <i>chirik</i>, which is the usual vocalization.</i> THOU SHALT NOT GO OVER THE BOUGHS AGAIN. <i>Lo tefa’er</i> (Thou shalt not go over the boughs) means you shall not seek after its “glory,” that is, after its branches. Compare, <i>pore’ot</i> (sprigs) in <i>And shot forth sprigs</i> (Ezek. 17:6). It too<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Like <i>tefa’er</i>.</i> is spelled with an <i>alef</i> even though it is read as if written with a <i>vav</i>.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">The <i>alef</i> is pronounced like a <i>cholam</i>.</i> Compare, <i>nodot</i><sup class=\"footnote-marker\">65</sup><i class=\"footnote\">The <i>alef</i> in <i>nodot</i> is pronounced like a <i>cholam</i>.</i> (wineskins) in <i>and wineskins, worn</i> (Josh. 9:4). AND THOU SHALT REMEMBER. This<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">Verse.</i> is connected to <i>for the stranger</i> (v. 21).<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Its theme is pertinent to the law regarding the stranger. It has nothing to do with the widow or orphan.</i> AND…JUDGE THEM. <i>U-shefatum</i><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"><i>U-shefatum</i> literally means and they will judge them. The subject is omitted. Our verse literally reads, <i>if there be a controversy between men and they go unto judgment, and they judge them</i> (u-shefatum). Hence I.E. explains that “and they judge them” is short for: and the judges judge them.</i> is to be rendered, and the judges judge them. Our verse is similar to <i>No man shall take the mill or the upper millstone to pledge</i> (Deut. 24:6).<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Here too the subject is omitted, for the verse literally reads, He shall not take the mill to pledge. See I.E. on Deut. 24:6 and the notes thereto.</i> DESERVE TO BE BEATEN. The word <i>bin</i> (deserve) is vocalized with a <i>chirik</i>.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">It is usually vocalized with a <i>segol</i>, i.e., <i>ben</i>.</i> Compare, <i>bin nun</i> (son of Nun) (Josh. 1:1) and <i>bin yakeh</i> (son of Jakeh) (Prov. 30:1). <i>Bin hakkot</i> (deserve to be beaten) is similar to <i>ben bliyya’al</i> (a base fellow) (I Sam. 25:17).<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The word <i>ben</i> usually means son of. However, in <i>bin hakkot</i> and <i>ben bliyya’al, ben</i> signifies that the subject belongs to a certain group.</i> <i>Bin laylah</i> (in a night) in <i>which came up in a night</i> (Jonah 4:10) is similar. The judge is obligated to beat him.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"><i>Bin hakkot</i> means that the wicked falls into the category of those whom the judge is obligated to have beaten.</i> I believe that Scripture calls the culprit wicked<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Hebrew, <i>rasha</i>.</i> because he struck his neighbor. THAT THE JUDGE SHALL CAUSE HIM TO LIE DOWN. By command.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The judge shall ask officers of the court to place him in a prone position.</i> The same applies to <i>and to be beaten</i>, as <i>before his</i><sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The judge’s.</i> <i>face</i> proves. ACCORDING TO THE MEASURE OF HIS WICKEDNESS, BY NUMBER. Of blows. It would have appeared to us, were it not for the words of tradition,<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Which tells us that whenever the punishment of flogging is administered, thirty-nine (39) lashes are inflicted.</i> that there are some sins that a person is punished for with ten blows. Others are punished with twenty blows. Other sins are punished with a lesser or greater number. The clause <i>according to the measure of his wickedness</i> is proof of this. In any case,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Regardless of the sin committed.</i> the blows shall not exceed forty. However, the words of tradition alone are true.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">That all those who are punished by flogging receive 39 lashes.</i> Others say that <i>his wickedness</i><sup class=\"footnote-marker\">12</sup><i class=\"footnote\">That is, <i>according to the measure of his wickedness</i>.</i> refers to greater or lesser blows,<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">It refers to the intensity of the blows.</i> all of which number forty.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">In other words, all those who are punished by flogging receive 40 lashes. However, their intensity varies according to the type of sin committed.</i> THEN THY BROTHER SHOULD BE DISHONORED. For the thing<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">That this particular individual is flogged.</i> is well known. It is a decree from the Almighty that the sufferer suffer forty blows. This is a decree from heaven so that the number of blows not depend on the will of the judge.  [WHEN HE TREADETH.] The deniers<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The Karaites.</i> say that the <i>bet</i> in <i>be-disho</i> (when he treadeth down) indicates prior to treading.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The deniers render <i>be-disho</i>, before he treads. The muzzle is not put on the animal while he treads. It is put on the animal before the treading begins. Hence their interpretation.</i> However, this is unnecessary.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">For the meaning of Scripture is, do not put a muzzle on the animal so that it is muzzled while it treads the grain.</i> IF BRETHREN<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Hebrew, <i>achim</i> (brothers).</i> DWELL TOGETHER. The deniers also say that these brethren<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">The brothers spoken of in our verse.</i> are not actual brothers,<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">For Scripture explicitly prohibits a man from marrying his sister-inlaw. See Lev. 18:6.</i> but are relatives. They brought proof from Boaz.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Boaz married Ruth, who was the wife of his deceased relative, <i>to raise up the name of the dead upon his inheritance</i> (Ruth 4:5).</i> However, they contribute nothing, for there is no mention of levirate marriage,<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">In the Book of Ruth.</i> only of redemption.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Boaz married Ruth so that her husband’s field would not pass into the hands of a stranger. He thus “redeemed” the said field. See Ruth 4:1-6.</i> Why mention the word <i>together</i>?<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">In our verse.</i> Does it matter if they were in one state or in one courtyard, or if they loved each other?<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">According to the Rabbinic tradition the word brethren means brothers and together means alive at the same time. However, if we accept the Karaitic interpretation then we do not know what Scripture means by the word together.</i> They say,<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">So <i>Vat. Ebr</i>. 38. <i>Mikra’ot Gedolot</i> reads: He says.</i> look, the verse says <i>ve-yibbemah</i> (and shall perform the duty of a husband’s brother unto her).<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The word <i>yavam</i> means a brother-in-law.</i> This shows that he is her brother-in-law in name only.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">The Karaites interpret <i>ve-yibbemah</i> as, and be a brother-in-law to her. Now if the true brother-in-law was being addressed Scripture would not say, and be a brother-in-law to her. Hence we must interpret <i>ve-yibbemah</i> as meaning “act as a brother-in-law to her.” The upshot of all this is that a true brother-in-law is not being addressed.</i> It is like <i>thy sister-in-law</i> (yevimtekh)<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"><i>Yevimtekh</i> is the word <i>yevamah</i> (sister-in-law) plus the second person personal pronoun. Orpah was the wife of Ruth’s brother-in-law (<i>yavam</i>). She is referred to as a <i>yevamah</i> because she took her husband’s place. We thus see that the term <i>yavam</i> in its various forms can refer to one who acts like one’s brother-in-law.</i> <i>is gone back</i> (Ruth 1:15). Now observe that they have become foolish and stupid, for Scripture states, with regard to the sons of Judah, <i>and perform the duty of a husband’s brother</i> (ve-yabbem) <i>unto her</i><sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Tamar, the widow of Er the son of Judah.</i> (Gen. 38:8).<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Judah told his son Onan to go <i>and perform the duty of a husband’s brother unto</i> your sister-in-law Tamar.</i> Now he<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Onan the brother of Er.</i> was her<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Tamar’s.</i> brother-in-law.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">It is thus clear that levirate marriage was performed by the actual brother-in-law.</i> Also, the term <i>yevimtekh</i> (thy sister-in-law) (Ruth 1:15) was used because they were married to two brothers.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">In other words, the term <i>yevamah</i> was not employed figuratively in Ruth.</i> All intelligent people know that the negative commandments given to Moses<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Excluding the Noahide laws, which were given to Adam and Noah (see Meijler).</i> were not previously prohibited.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">There was thus no prohibition before the revelation at Sinai against a man to marrying his sister-in-law.</i> However, it would not have been evil in the eyes of God if someone abstained from them<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">That is, from those negative commandments from which reason tells us to abstain.</i> before the law was given to Moses.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">In other words, God would have been pleased with a person who abstained from practices which He would later prohibit. If the law prohibiting intercourse with a sister-in-law was based on reason, i.e., it was an abomination, then Scripture would not have condemned Onan for not wanting to impregnate his sister-in-law.</i> The fact that Scripture states, <i>for all these abominations have the men of the land done, that were before you</i> (Lev. 18:27), shows that this is certainly the case. We do not find a prophet who warned them.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">From engaging in the practices that Lev. 18:27 refers to, for Scripture believes that one ought to know not to engage in these practices by employing one’s rationality. See <i>Yesod Mora</i> 5: “The fundamental commandments are those precepts that are implanted in the heart. They…were known by reason before the Torah was given through the agency of Moses” (Strickman translation, p. 75).</i> Look, Scripture says of Onan, who did not give seed to his brother, <i>the thing which he did was evil in the sight of God</i> (Gen. 38:10).<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">God thus wants a brother to marry the childless widow of his biological brother.</i> We will therefore rely on the tradition that they are actual brothers. AND HAVE NO CHILD. For if the deceased has a son, there is no need for him<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">The living brother.</i> to take his brother’s wife, for she is forbidden to him.  The word <i>yachdav</i> (together) is to be understood in accordance with the explanation of the transmitters of tradition.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">According to the rabbis, “together” means that they were alive at the same time. See <i>Yevamot</i> 17b.</i> ONE NOT OF HIS KIN. This explains the term <i>ha-chutzah</i> (abroad).<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">In other words, abroad (<i>ha-chutzah</i>) means to <i>one not of his kin</i>.</i> This law applies only if the brother-in-law intends to marry her.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">If her brother-in-law does not want to marry her, she is free to marry anyone else after the ceremony of <i>chalitzah</i> has been performed.</i> THE FIRST-BORN THAT SHE BEARETH. Will be called by the name of his<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Deceased.</i> brother. THAT HIS NAME BE NOT BLOTTED OUT. Scripture speaks of his inheritance.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">The property of the dead brother will be given to the first son born of the levirate marriage. The name of the deceased will thus be tied to his property, for people will say, “This is the property of the deceased, which his ‘son’ (actually his nephew) inherited.”</i> I have previously explained the meaning of <i>that she beareth</i> in my comments on <i>unto a foreign people</i> (Ex. 21:8).<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">According to the rabbis, <i>And it shall be, that the first-born that she beareth…</i>refers to the deceased’s first-born brother (<i>Yevamot</i> 24a). See Rashi on this verse, “It is the eldest brother who is to perform the duty of levirate marriage.” I.E. in his short commentary on Ex. 21:8 states that this interpretation is not in keeping with the plain meaning of the verse.</i> MY HUSBAND’S BROTHER. The <i>yod</i> of <i>yevami</i> (my husband’s brother) is in fact the sign of the object.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">In other words, the word <i>yevami</i> is not the noun <i>yavam</i> (brother-in-law) plus the <i>yod</i> suffix meaning “my” but a combination of the verb <i>yabem</i> plus the <i>yo</i>d suffix meaning me. According to this interpretation <i>yevami</i> means to act as a brother-in-law to me.</i> AND IF HE STAND, AND SAY. Until the elders hear.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">In a voice audible to the elders.</i> AND LOOSE. <i>Ve-chaletzah</i> (and loose) is similar to <i>chaletzu</i> (draw out) in <i>draw out the breast</i> (Lam. 3:4). Its meaning is to remove. IN HIS FACE. The transmitters of tradition explain that the word <i>be-fanav</i> (in his face) has the meaning of before his face.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\"><i>Yevamot</i> 106b.</i> According to its plain meaning, <i>be-fanav</i> means before the shoe, for <i>panav</i> here is similar to <i>panim</i> (in front) in <i>front and on the back</i><sup class=\"footnote-marker\">53</sup><i class=\"footnote\">Translated according to I.E</i> (Ezek. 2:9).<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">According to this interpretation <i>befanav</i> means before it, i.e., before the shoe.</i> WHEN MEN STRIVE. The reverse of <i>If brethren dwell together</i> (v. 5).<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">There is thus a thematic connection between this law and the one that precedes it. Hence its juxtaposition.</i> The men spoken of are strangers or brothers. BY THE SECRETS. <i>Mevushav</i> (the secrets) means his testicles. It is related to the word <i>bushah</i> (shame).<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">Its root is <i>bet, vav, shin</i>. The literal meaning of <i>mevushav</i> is, his shameful things. Hence I.E.’s interpretation that <i>mevushav</i> (the secrets) means his testicles.</i> It is an act of audacity to uncover that which is hidden, namely, a person’s nakedness. It is also a vital organ.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">Literally, a dangerous place. Hence the severe punishment.</i> THEN THOU SHALT CUT OFF HER HAND. If she does not pay ransom money. Its meaning is similar to <i>eye for eye</i> (Ex. 21:24).<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">See I.E. on Ex. 21:24 (Vol. 2, p. 477), “It is fitting for the culprit to give his eye in place of the victim’s eye if he does not pay ransom for it.”</i> THINE EYE SHALL HAVE NO PITY. If she be poor.<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">And cannot afford to ransom her eye.</i> IN THY BAG.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Hebrew, <i>be-khisekha</i>.</i> Where you place the scales.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\"><i>Kis</i> (bag) is the name of a receptacle where the scales are kept.</i> Or, do not deceitfully take the weights from the bag.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">False weights. In this case the reference is not to the bag where the scales are kept but to a separate bag where the weights are kept.</i> The first interpretation is correct. The proof text is, <i>Let us all have one hag</i> (kis)<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Translated according to I.E.</i> (Prov. 1:14), the meaning of which is, one scale.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">The meaning of <i>Let us all have one bag</i> (Prov. 1:14) is, let us all have one scale, for let us all have one bag makes no sense in this context.</i> The word <i>kis</i> (bag) is related to the word <i>tachossu</i> (ye shall make your count)<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">According to I.E. <i>tachossu</i> means you shall apportion. A person uses scales to measure the weight of portions. See I.E. on Ex. 12:4 (Vol. 2, p. 219).</i> in <i>ye shall make your count for the lamb</i> (Ex. 12:4) even though <i>tachossu</i> comes from a different root.<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">Than <i>kis. Kis</i> comes from the root <i>caf, vav, samekh. Tachossu</i> comes from the root <i>caf, samekh, samekh</i>.</i> Many explained the word <i>kis</i> to mean a pouch.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Hebrew, <i>cheret</i> (a cloth into which an object is placed). In this case <i>kis</i> refers not only to a receptacle for scales but to any bag or purse.</i> There is no need for this interpretation. PERFECT. No part shall be missing.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">No part of the weight or measure shall be missing; i.e., the weight or measure will be accurate.</i> [JUST MEASURE.] A just measure means a measure which conforms to the market measure.<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">In other words, a just measure means a measure which conforms to a commonly accepted standard.</i> THAT THY DAYS MAY BE LONG. For it is well known that all righteous kingdoms will endure, for righteousness is like a building. However, unrighteousness<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">The perversion of justice.</i> is like a ruin. Its wall collapses in a moment FOR ALL THAT DO SUCH THINGS. Those who possess diverse measures and diverse weights. This is followed by a general rule, namely, <i>even all that do unrighteously</i> verbally and by deed, secretly or publicly. HOW HE MET THEE. <i>Karekha</i> (met thee) is related to the word <i>korot</i> (befallen) in <i>all that had befallen them</i> (Gen. 42:29). AND SMOTE THE HINDMOST OF THEE. <i>Va-yezanev bekhah</i> (and smote the hindmost of thee) means,<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">The word <i>zanav</i> means a tail. Thus <i>va-yezanev</i> means and he tailed you. Hence I.E.’s comments.</i> and cut off your tail (<i>zanav</i>), namely, <i>all that were enfeebled in thy rear</i>,<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">In other words, <i>va-yezanev</i> means and he cut off all those in your rear.</i> that is, those who did not have the strength to walk. It is possible that the word <i>necheshalim</i> (enfeebled)<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">The root of which is <i>chet, shin, lamed</i>.</i> is similar to <i>nechelashim</i> (enfeebled).<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">The root of which is <i>chet, lamed, shin</i>.</i> Similarly <i>keves</i> (lamb) and <i>kesev</i> (lamb).<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">These words come from one basic root. However, the letters of the root are inverted, giving us two different words.</i> WHEN THOU WAS FAINT. For Amalek came to Rephidim where the people thirsted for water. The latter is clearly stated.<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">See Ex. 17:1, <i>And…the children of Israel…encamped in Rephidim; and there was no water for the people to drink</i>.</i> AND WEARY. From the way. AND HE FEARED NOT. This refers to Amalek. <i>Yare</i> (feared) is a verb in the perfect.<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">Words in the third person past are usually vocalized <i>kamatz, pattach</i> in the <i>kal</i>. However, <i>yare</i> is vocalized <i>kamatz, tzere</i>. Hence I.E.’s comment.</i> It is like the word <i>kaved</i> (heavy) in <i>for the thing is too heavy for thee</i> (Ex. 18:8); <i>zaken</i> (old) in <i>that when Isaac was old</i> (Gen. 27:1), and <i>ahev</i> (loveth) in <i>such as he loveth</i> (<i>Ibid.</i>, 8).<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">All of these words are vocalized <i>kamatz, tzere</i> in the third person perfect.</i> WHEN THE LORD THY GOD HATH GIVEN THEE REST. It means that this commandment takes effect after Israel inherits the land and the land is quiet from all the wars with the surrounding nations, for as long as they are involved in waging war with the nations close to them they are not obligated to fight Amalek. THAT THOU SHALT BLOT OUT THE REMEMBRANCE. Namely, <i>slay both man and woman, infant and suckling, ox and sheep, camel and ass</i> (I Sam 15:3), so that no one says this ox is from the spoil taken from Amalek. The words of the Torah<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">The clause, <i>thou shalt blot out the name of Amalek</i>, is a general statement.</i> are a general statement. The words of the prophet Samuel<sup class=\"footnote-marker\">80</sup><i class=\"footnote\"><i>But slay both man and woman, infant and suckling, ox and sheep, camel and ass</i>.</i> go into detail. THOU SHALT NOT FORGET. Scripture says this after having already stated <i>Remember…</i>(v. 17) for emphasis. The same is true with many other commandments in the Torah.<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">Scripture repeats itself for emphasis.</i> AND IT SHALL BE, WHEN THOU ART COME. Since Scripture wrote, <i>Therefore it shall be, when the Lord thy God hath given thee rest</i> (Deut. 25:19),<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Then you shall go to war against Amalek and destroy him.</i> God now says that there are commandments that must be observed before He gives you rest. In fact, these commandments take effect as soon as you enter the land. They are: the first fruits,<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Verses 2-11.</i> the tithes,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Verses 12-15.</i> writing the Torah on the stones,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Deut. 27:1-3.</i> building the altar,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"><i>Ibid.</i>, 4-6.</i> and the blessing and the curse on the two mountains.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Mount Grezim and Mount Ebal (Deut. 27:11-26).</i> IN A BASKET. <i>Tene</i> (basket) is a basket-like receptacle. The word <i>tanakha</i> (thy basket) (Deut 28:5) is its companion.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The other place the word is found in Scripture.</i> This commandment<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Placing the first fruits in baskets. See Mishnah <i>Bikkurim</i> 3:4, “When they reached the Temple mount even King Agrippa would take his basket on his shoulder” (Krinsky). Or, bringing fresh fruits (Weiser). See Mishnah <i>Bikkurim</i> 3:3, “They that were near to Jerusalem brought fresh figs and grapes, and they that were far off brought dried figs and raisins.”</i> is incumbent upon those who are close to the place of the sanctuary.  [THAT SHALL BE IN THOSE DAYS.] <i>In those days</i> means that this law is in force as long as there is a <i>kohen gadol</i> there.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">In the sanctuary.</i> I PROFESS. The reason for this utterance is so that the children will hear. Or it is, like a statement of thanks to God, for He has fulfilled his oath. The fruit<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Which I bring.</i> is proof of this.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">That God had fulfilled his oath.</i> AND THOU SHALT SPEAK. It is possible that the <i>kohanim</i> will ask,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The celebrant.</i> “What is this that you brought?” Hence Scripture reads <i>ve-anita</i><sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Literally, and you shall answer. Hence I.E.’s comment.</i> (and thou shalt speak). On the other hand, <i>ve-anita</i> may mean, and you shall begin speaking. Compare, <i>And Job spoke</i> (va-ya’an)<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"><i>Va-ya’an</i> and <i>ve-anita</i> come from the same root.</i> <i>and said</i> (Job 3:2).<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">In this case we do not have to assume that the <i>kohanim</i> asked the worshipper, “What is this that you brought?”</i> A WANDERING ARAMEAN. The word <i>oved</i> (wandering) is an intransitive verb. If Aramean referred to Laban<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">According to the midrash, <i>arami oved avi</i> (a wandering Aramean was my father) is to be rendered an Aramean (Laban) sought to destroy my father (Jacob). See <i>Sifre</i>, the Passover Haggadah, and Rashi.</i> then Scripture should have read <i>mavid or me’abbed</i>.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">For these are the transitive forms of the verb.</i> Furthermore, what reason would Scripture have had for stating, <i>Laban sought to destroy my father and he</i><sup class=\"footnote-marker\">18</sup><i class=\"footnote\">My father.</i> <i>went down to Egypt</i>? Laban did not cause Jacob to descend to Egypt. It thus appears to me that the term Aramean refers to Jacob. Scripture, as it were, reads, when my father was in Aram he was “perishing.” That is, he was poor, he had no money. Similarly <i>oved</i> (perish) in <i>Give strong drink unto him that is ready to perish</i> (Prov. 31:6). <i>Let him drink, and forget his poverty</i> (Prov. 31:7) is proof.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">That “perish” in the previous verse refers to poverty.</i> The meaning of our phrase thus is, a perishing Aramean was my father. Its import is, I did not inherit the land from my father, for my father was poor when he came to Aram.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">When he fled from his brother Esau.</i> He was also a stranger in Egypt. He was few in number.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">When he came down to Egypt.</i> He then became a large nation.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">In Egypt.</i> You O Lord took us out of slavery and gave us a good land. Let the one who disputes<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Against I.E.’s interpretation of <i>arami oved avi</i>.</i> not argue, “How could Jacob be called an Aramean?”<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Jacob was a Hebrew.</i> Look, we find the same with Ithra the Ishmaelite<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">See Chron. 2:17.</i> who, as Scripture clearly states,<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">In II Sam. 17:25.</i> was an Israelite.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Scripture refers to him as an Ishmaelite because he lived in the land of the Ismaelites. So too Jacob, who was called an Aramean because he lived there.</i> FEW IN NUMBER.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Hebrew, <i>mete me’at</i>. Literally, with men of few, i.e., few men.</i> The word <i>mete</i> (men of) is in the construct,<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">With the word am. However, the word <i>am</i> has been omitted from our text. Our verse should be read as if written, <i>mete am me’at</i> (Krinsky).</i> for it is not found in the singular.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Hence the form <i>mete</i> cannot be in the construct with <i>me’at</i>, which is a singular. If <i>mete</i> was in the construct with <i>me’at</i> then our text would read, <i>mete me’atim</i>.</i> The word <i>metim</i> is a plural. Rabbi Jonah the grammarian explained it very well under the entry <i>mem, tav, heh</i>. OUR AFFLICTION. In lacking wealth. OUR TOIL. In building.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">The Egyptian store cities.</i> OUR OPPRESSION.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Hebrew, <i>lachatzenu</i>. Literally, our pressure, i.e., the pressure placed on us. Hence I.E. ‘s comment.</i> As in [<i>And the taskmasters] were urgent, saying: Fulfill your work</i> (Ex. 5:13). 11.  [THOU, AND THE LEVITE, AND THE STRANGER.] This means you are obligated to cheer them up with the fruit of your land. OF TITHING. <i>La-ser</i> (of tithing) is a <i>hifil</i>.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Even though it does not have a <i>heh</i> in it. Its normal spelling would be <i>leha’aser</i>.</i> It has no neighbor.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">In the <i>hifil</i>.</i> WHICH IS THE YEAR OF TITHING. The reference is to the poor tithe.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Given every third year, for Scripture goes on to mention the stranger an d the fatherless.</i> UNTO THE LEVITE, TO THE STRANGER, TO THE FATHERLESS. To any one of them that you wish.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">These were usually in need of charity.</i> I HAVE PUT AWAY THE HALLOWED THINGS. The reference is to the tithe. I have also not deposited it.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">With another person.</i> On the contrary, I have handed it over to the one I am obligated to give it to. I HAVE NOT TRANSGRESSED. Deliberately. NEITHER HAVE I FORGOTTEN THEM.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">The Hebrew reads, neither have I forgotten. Hence I.E.’s interpretation.</i> I did not forget to take the tithes from my house. Or its meaning is, I did not forget to give the two tithes.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">The tithe given to the Levites (the first tithe) and the tithe given to the poor.</i> I HAVE NOT EATEN THEREOF IN MY MOURNING. The word <i>oni</i> (my mourning) is similar to the word <i>oni</i> (sorrow) in <i>ben-oni</i> (the son of my sorrow) (Gen. 35:18) and <i>onim</i> (mourners) in <i>bread of mourners</i> (Hosea 9:4). I alluded<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">It is not clear where.</i> to its meaning<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">The reference is probably to bread of mourners.</i> in Hebrew.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">This line is not found in <i>Vat. Ebr</i>. 38. Some emend our verse to read, “in my book on the Hebrew language (<i>Moznayim</i>).” See Weiser.</i> The meaning of <i>oni</i> is, my mourning. If I was in mourning then I did not eat of it before setting aside the tithe.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">Reading <i>lo akhalti kodem ha-ma’aser</i>. Some editions read <i>lo akhalti kodesh ha-ma’aser</i>, I did not eat the holy, the tithe. The latter is forbidden to a mourner in the time between the death and burial of a close relative.</i> NEITHER HAVE I PUT AWAY THEREOF. This means neither did I destroy any of that which was holy.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">I did not destroy any of the tithe.</i> BEING UNCLEAN. <i>Be-tame</i> (being unclean) means for something unclean.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">For the <i>bet</i> of <i>be-tame</i> means for (Filwarg).</i> FOR THE DEAD. For the need of the dead. Others say the reference is to idol worship.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Offerings to idols are called sacrifices to the dead (Ps. 106:28), for idols have no more life than a corpse. See I.E. and <i>Metzudat</i> on Ps. 106:28.</i> These things<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Mentioned in our verse, i.e., not eating of the tithe in a state of mourning, bartering it or exchanging it for something that is unclean.</i> are enumerated<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">By the celebrant.</i> because it is prohibited to use the grain for any purpose before giving of the tithe which is holy.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">In other words, it is prohibited to use the grain for any purpose before separating the tithe from it and giving it to the one who is to receive it.</i> If he gives from the remainder he is acting disrespectfully.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">If he first uses the grain and then gives the tithe from what remains.</i> This is certainly so if he exchanges it for something unclean. As I kept myself and I kept the grain, that is, I removed that which is holy from my house, so may our God watch over our country.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">I.E.’s explanation of verse 15.</i> This is the meaning of <i>and the land</i> (v. 15).  [A LAND FLOWING WITH MILK AND HONEY.] It means a land that will always flow with milk and honey.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\"><i>As Thou didst swear unto our fathers, a land flowing with milk and honey</i> is to be interpreted as Thou didst swear unto our fathers a land always (reading <i>tamid</i> as in <i>Vat. Ebr</i>. 38) flowing with milk and honey.</i> THIS DAY. These are the words of Moses.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">Up to now Scripture reports the declaration of the one who brought the first fruits. What now follows are Moses’ words to the people of Israel.</i> THOU SHALT THEREFORE OBSERVE. In your heart. AND DO THEM. In the land. THOU HAST AVOUCHED. <i>He’emarta</i> (avouched) means exalted. It is close in meaning to <i>amir</i> (uppermost bough) in <i>In the top of the uppermost bough</i> (Is. 17:6). Rabbi Yehudah Ha-Levi, who rests in Eden, says that the word is related to <i>va-yomer</i> (said). Its meaning is, you were so righteous that the Lord said He is your God. God likewise acted very righteously towards you that you said that you would be His own treasure. He explained well. Now the word <i>he’emarta</i> is a <i>hifil</i>.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Meaning you caused [Him] to say. According to Rabbi Yehudah Ha-Levi our verse reads: Thou hast caused the Lord to declare this day to be thy God…</i> AND TO MAKE THEE HIGH. This is the reward for extolling God. AND MOSES…COMMANDED. By the dictate of God. AND THE ELDERS OF ISRAEL. He<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Moses.</i> said this to lighten his load.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Moses directed the elders to deliver the message to Israel in order to lighten his own load.</i> There are many such instances.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Where Moses asked the elders in assisting him in delivering his message to Israel.</i> I have previously noted them.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">See I.E. on Deut. 12:21.</i> KEEP ALL THE COMMANDMENTS. Namely, <i>that thou shalt set thee up great stones</i> to contain the entire Torah. The Gaon,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Rabbi Saadiah Gaon.</i> of blessed memory, said that the commandments<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">The 613 commandments of the Torah.</i> were listed upon the stones, as in the <i>Halakhot Gedolot</i>.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">A Geonic compendium by Rabbi Simon Kayyra (ninth century) of Talmudic law arranged according to the order of the tractates of the Talmud. The <i>Halakhot Gedolot</i> was the first to enumerate the 613 commandments. Rabbi Saadiah Gaon uses the <i>Halakhot Gedolot</i> as an illustration of a list of the 613 commandments, for it was the first work to provide such a list. Rabbi Saadiah Gaon interprets thus because he does not believe that the stones were large enough for the entire five books of the Torah to have been written upon.</i> They were listed in a manner similar to the <i>azharot</i>.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Liturgical poems devoted to the enumeration of the 613 commandments. The numerical value of the Hebrew letters of <i>azharot</i> (exhortation) is 613.</i> He explained well.  [WITH PLASTER] Plaster was employed so that it<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The monument of stones.</i> would last.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">SeeRabbi Joseph Bekhor Shor on this verse. He explains that the Torah was written on a number of stones held together by plaster. Without the plaster the stones would fall apart. I.E. apparently interpreted similarly.</i> THAT THOU MAYEST. For God will aid you<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">In conquering the land.</i> if you begin to observe His commandments. This first precept upon entering the Land of Israel, namely, the command to build a new altar, was to give thanks to God for their starting to inherit the land. VERY PLAINLY. The reference is to the writing. AND MOSES AND THE PRIESTS THE LEVITES. This is in keeping with Scripture’s statement, <i>and the elders of Israel</i> (v. 1).<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The <i>kohanim</i> and the Levites assisted Moses.</i> Moses was the main one.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">He was the one who received the revelation from God and related it to the <i>kohanim</i> and the Levites.</i> KEEP SILENCE. The meaning of the word <i>hasket</i> (keep silence) can only be known from its context, for it has no neighbor.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">The word is not found again in Scripture.</i> THIS DAY THOU ART BECOME A PEOPLE. For God will make a covenant with you. THOU SHALT THEREFORE HEARKEN. Today, to His voice. AND DO HIS COMMANDMENTS. In the future.  Scripture mentions <i>the priests and the Levites</i> (v. 9), for they are the ones who said, <i>Cursed be the man</i> (v. 15). The children of the main wives<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">The tribes descended from Rachel and Leah. See verse 12.</i> stood over the blessings,<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">On Mount Gerizim (v. 12).</i> while the children of the handmaids<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The tribes descended from Bilhah and Zilpah. See verse 13.</i> stood over the curse.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">On Mount Ebal (v. 13).</i> Now if the latter lacked two,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Tribes. Only four tribes were descended from the handmaids. However, six tribes were commanded to stand over the blessing and six over the curse.</i> the sons of Leah were numerous,<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Leah had six sons.</i> and her oldest<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Reuben.</i> and youngest<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Zebulan.</i> were taken.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">From the tribes that stood on Mount Gerizim and added to the ones on Mount Ebal.</i> AND THE LEVITES SHALL SPEAK. <i>Ve-anu</i> (shall speak) is similar to <i>ve-anita</i> (and thou shalt speak) in <i>And thou shalt speak and say</i> (Deut. 26:5).<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">See I.E. on Deut. 26:5 and the notes thereto.</i> Our rabbis, of blessed memory, said that the meaning of <i>to bless</i><sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Scripture lists only curses in verses 16-21 Blessings are not mentioned. However, the rabbis say that each one of the curses had its blessing counterpart. See <i>Sotah</i> 31a: “They turned their faces towards Mount Gerizim and opened with the blessing: <i>blessed is the man who does not make a graven or molten image</i>, and both parties respond amen. They then turned their faces towards Mount Ebal and opened with the curse: <i>Cursed is the man who maketh a graven or molten image</i>, and both parties respond amen.”</i> is to say, <i>blessed is the man who does not make a graven or molten image</i>, and similarly all of them.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">All of the curses have their blessing counterpart.</i> However, according to the plain meaning of the text, the blessing refers to <i>Blessed shalt thou be in the city</i> (Deut. 28:3).<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">That is, the blessing beginning with <i>Blessed shalt thou be in the city</i>, that is, Deut. 28:3-13.</i> The curse is the reverse of this.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The curse recorded in Deut. 28:16-68 is the reverse of the blessing recorded in Deut. 28:3-13.</i> Proof of this is found in the Book of Joshua.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">See Josh. 3:35. Joshua speaks of the blessings and curses recorded in the Torah. These can only refer to chapter 28, for the blessings spoken of by the rabbis in <i>Sotah</i> are not mentioned in the Torah.</i>  Scripture mentions these eleven sins<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Mentioned in verses 15-25.</i> because an individual can commit them in secret. <i>And setteth it up in secret</i> (v. 15) is proof, for if one commits this crime<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Making a graven or molten image.</i> in the open he is put to death.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">By a court of law.</i> <i>He that smiteth his neighbor in secret</i> (v. 24) is similar. Scripture begins with the most important, namely, that which concerns a person and his creator.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Making a graven or molten image.</i> It then speaks of a person and his parents,<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Dishonoring one’s parents.</i> for who knows if he dishonors them.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">In the privacy of their home.</i> DISHONORETH. The word <i>makleh</i> (dishonoreth) means to dishonor. It is a transitive verb. CURSED BE HE THAT REMOVETH HIS NEIGHBOR’S LANDMARK. For it is done in secret. [MAKETH THE BLIND TO GO ASTRAY.] Likewise it is not possible for the blind person to identify the one who led him astray. CURSED BE HE THAT PERVERTETH THE JUSTICE DUE TO THE STRANGER, FATHERLESS. For they have no one to help them. Look, this too is done in secret.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">No one knows why a judge ruled the way he did.</i> Scripture mentions the stranger as well as the orphan and the widow because if the judge perverts the justice due others, they will accuse and publicize him. The stranger, the orphan, and the widow are powerless. Sleeping with one’s father’s wife, with a sister, or with a mother-in-law is an act that is committed in secret, for one is not suspected when he is alone with any one of them. It is not so with other sins.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Hence only these eleven sins are specifically mentioned in Scripture.</i> CURSED BE HE THAT LIETH WITH ANY MANNER OF BEAST.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Hebrew, <i>behemah. Behamah</i> is feminine. Our verse could thus conceivably be translated, cursed be he that lieth with any manner of female beast. Hence I.E.’s comments.</i> Male or female, for neither have a mouth with which to cry out and protest. Thus, a female animal is like a male animal;<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">As neither can cry out and protest verbally.</i> therefore Scripture does not mention the male. HE THAT TAKETH A BRIBE. According to many the reference is to the judge. According to my opinion the reference is to a false witness. THAT CONFIRMETH NOT. Some say that the reference is to the entire Torah. Others say that it refers to the specifically mentioned sins.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">The sins mention in verse 15-25.</i> However, what they say is meaningless, for Scripture says, <i>to do them</i>.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">The verse curses those who fail to observe positive practices, not only those who violate certain laws.</i> However, it appears to me that Scripture cursed the violators of the precepts which are mentioned.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">In verses 15-25.</i> It also cursed the one who secretly does not observe the positive commandments. Scripture therefore reads, <i>to do them</i>. ON HIGH ABOVE ALL THE NATIONS OF THE EARTH. This is a general blessing. It states that there will be no nation in the world like you.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"><i>Vat. Ebr</i>. 38 reads, there will be no human being in the world like you.</i>  [AND…SHALL COME.] The meaning of <i>And…shall come</i> is that they shall come by themselves.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">In pursuit of the blessings. That is, you will not tire yourself in pursuit of what the blessings have to offer.</i> AND OVERTAKE THEE. Even though you do not pursue them. It means that you will not tire yourself. IN THE CITY. This is a blessing regarding an increase<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">According to I.E. the term blessing mean an increase of good things. See I.E. on Gen. 2:3 (Vol. 1, p. 50).</i> in merchandise.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">All sort of goods are produced and are found in the city.</i> IN THE FIELD. In seeding and planting. THE FRUIT OF THY BODY. Sons. The word <i>beten</i><sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Literally, belly.</i> (body) is a euphemism.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">For the sexual organ, which is found near the belly. See I.E. on Gen. 15:4 (Vol. 1, p. 170) and Ex. 1:5 (Vol. 2, p. 7).</i> THE INCREASE OF…AND THE YOUNG. I have previously explained the meaning of these two phrases.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"><i>Shegar alafekha and ashterot tzonekha</i>. See I.E. on Deut. 7:13.</i> THY BASKET. The place of bread. <i>Thy basket</i> precedes <i>and thy kneading trough</i> but should come after it.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">For the dough has to be kneaded before it is made into bread.</i> On the other hand, <i>thy basket</i> may refer to the place where the flour is placed.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Hence <i>Thy basket precedes and thy kneading trough</i>.</i> WHEN THOU GOEST OUT. To celebrate festivals,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">The three pilgrimage festivals.</i> to engage in business,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">When you travel a great distance on business.</i> and to take spoil,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">When you go out to war.</i> or in all your daily comings and goings.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">In your mundane affairs.</i> Its meaning is, you shall be successful in all that you do. The reverse is written [in the curses].<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Verse 19, which states, <i>Cursed shalt thou be when thou comest in</i>, etc., is the reverse of our verse.</i>  [THAT RISE UP AGAINST THEE.] Since Scripture earlier stated that God will set Israel on high above the nations (v. 1), it now goes on to say that should the nations revolt against Israel [the Lord will cause thine enemies] <i>that rise up against thee</i> [to be smitten before thee]. AND…SEVEN. This means many.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Seven is not to be taken literally.</i> The number seven is employed because of the continuous cycle of seven days of the week.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">It is the maximum number of days in the week. Scripture did not use a month because there are not the same number of days in each month.</i> It<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The week.</i> has a set number of days because is contingent on the bodies which are on high.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Each day of the week is connected to one of the seven moving heavenly bodies, namely, the sun, the moon, and the five visible planets.</i> IN THY BARNS. <i>Ba-asamekha</i> (in thy bams) is in your storehouses. Its meaning is determined by its context. FOR A HOLY PEOPLE. Holy by observing God’s commandments. The meaning of <i>yekimekha</i> is, will establish thee. SHALT KEEP. In your heart. AND WALK. Practice. AND…WILL MAKE THEE OVERABUNDANT. The meaning of <i>and will make thee overabundant</i><sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Hebrew, <i>ve-hotirekha</i>. I.E. takes this to mean will cause you to be left over.</i> is, if evil comes to the world, if hunger or blight comes, you will be set aside for good. HIS…TREASURE. Which is potentially ready in heaven to go out.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Hence rain is referred to as a treasure.</i> Compare, <i>the treasuries of the snow</i> (Job 38:22).<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">The reference is to heaven.</i> Scripture speaks of rain after stating <i>will make thee overabundant</i>,<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">The meaning of which, according to I.E., is, will allow to survive.</i> for the withholding of rain is the cause of famine. AND THOU SHALT LEND UNTO MANY NATIONS. For they shall suffer famine. However, no time shall come where you shall borrow. The sum of the matter is, you will always be on top.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Literally, the head.</i> IF THOU SHALT HEARKEN. In your heart to observe and to do. The sum of the matter is, do not turn aside from God to serve idols, for the root of all sins is to deny God.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Literally, the root. If you worship another god you are in effect denying the Lord.</i> The reverse of the aforementioned is to affirm that the Lord is one and to hearken and to observe, for the most important aspect of hearkening is observing. CURSING. Diminution.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Of that which you require and that which is good. According to I.E. a blessing refers to an increase and a curse to a diminution. See I.E. on Gen. 2:3 (Vol. 1, p. 50) and Gen. 3:14 (Vol. 1, p. 71) and the notes thereto.</i> DISCOMFITURE. A state wherein one can not finish what he has started. REBUKE. A state in which one cannot enjoy what he has worked for, but is concerned for it<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Lest it be stolen or the like.</i> after he has toiled. CONSUMPTION. Some say that <i>shachefet</i> (consumption) refers to various types of illnesses. WITH FEVER. Each day. <i>Kaddachat</i> (fever) is related to <i>kadechah</i> (kindled) in <i>For a fire is kindled</i> (Deut. 32:22). The words <i>mehumah</i> (discomfiture), <i>migeret</i> (rebuke), <i>shachefet</i> (consumption), <i>kaddachat</i> (fever) and <i>dalleket</i> (inflammation) are adjectives.  <i>Dalleket</i> refers to a fever which comes every third or fourth day. AND WITH FIERY HEAT. The word <i>charchur</i> (fiery heat) is related to the word <i>charah</i> (bum) in <i>and the bottom thereof may burn</i> (Ezek. 24:11). AND WITH DROUGHT. The word <i>cherev</i> (drought) is related to the word <i>chorev</i> (dry).<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">The usual meaning of <i>cherev</i> is a sword.</i> AND WITH BLASTING. <i>Shiddafon</i> (blasting) means bloating. Compare, <i>shedufot kadim</i> (blasted with the east wind)<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">This interpretation renders <i>shedufot kadim</i> as bloated by the east wind.</i> (Gen. 41:23). Others say the reverse is true. Its meaning is then thin.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Withered, shriveled.</i> AND WITH MILDEW. <i>Yerakon</i> (mildew) is to be rendered according to its meaning in Arabic.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">It is a disease in which the skin develops a greenish color.</i> Some say that these<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"><i>Shiddafon</i> (blasting) and <i>yerakon</i> (mildew).</i> refer to diseases of the seed.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Unlike the illnesses mentioned up to this point which attack people, these attack plants.</i> <i>U-vashiddafon</i> (blasting) is similar to <i>shidufot</i> (blasted) in <i>blasted with the east wind</i> (Gen. 41:23). <i>I have smitten you with blasting</i> (shiddafon)<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"><i>Shiddafon</i> here refers to a disease of the seed, for Amos goes on to speak of gardens, vineyards, and olive trees. See Amos 4:9.</i> <i>and mildew</i> (Amos 4:9) is proof. Therefore Scripture afterwards reads, <i>and thy heaven that is over thy head shall be brass</i>. We find the same in the Torah portion <i>If Ye Walk in My Statutes</i> (Lev. 26:3).<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Scripture first speaks of illnesses that strike people and then of plagues that fall upon the plants.</i> BRASS. Like brass. The same applies to iron.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">It is to be interpreted, like iron.</i> POWDER AND DUST. Because of the great dryness and the power of the winds.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">The drought and the winds will turn the soil to dust and powder.</i> UNTIL THOU BE DESTROYED. <i>Hishamedakh</i> (thou be destroyed) is irregular.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">It should have been vocalized with a <i>segol</i> rather than with a <i>sheva</i> beneath the <i>mem</i> and a <i>kamatz</i> beneath the <i>kaf</i>; i.e., compare the word <i>hishamedkha</i> in verse 20.</i> Compare, <i>hibbare’akh</i><sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Its vocalization is also irregular.</i> (in the day that thou wast created) (Ezek. 28:15).<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"><i>Hishamedakh</i> (thou be destroyed) and <i>hibbare’akh</i> are similarly vocalized. Some editions read, <i>be-yom hibbare’akh</i> (from the day that thou wast created) (Ezek. 28:15).</i> A HORROR. Some of the letters of <i>za’avah</i> (horror) are reversed.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"><i>Za’avah</i> is a variant of <i>zeva’ah</i>.</i> Compare, <i>keves</i> (lamb) and <i>kesev</i> (lamb).<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">There too some of the letters reverse their positions.</i> AND THERE SHALL BE NONE TO FRIGHTEN THEM AWAY. To frighten away the birds and beasts.  [THE BOIL OF EGYPT.] Those who remain will be struck with the boil of Egypt. AND WITH THE EMERODS. They appear in the hidden places.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">They are swellings that appear in hidden places.</i> Scripture therefore reads <i>u-vafolim</i><sup class=\"footnote-marker\">43</sup><i class=\"footnote\">This is the <i>ketib</i>. The <i>keri</i> reads <i>u-vatchorim</i>.</i> (and with the emerods). The latter is related to the world <i>ofel</i> (hill) in <i>And when he came to the hill</i> (II Kings 5:24).<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Hemorrhoids are called <i>ofalim</i> because they are hill-like; i.e., they consist of swellings. According to Weiser its meaning is, hemorrhoids are called <i>ofalim</i> because hills are used for hiding and hemorrhoids appear in hidden places.</i> AND WITH THE SCAB.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Hebrew, <i>garav</i>.</i> The same is true in Arabic.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">The Arabic word for scab is <i>jarabu</i>.</i> AND WITH THE ITCH.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Hebrew, <i>cheres</i>.</i> Some say that he will need a potsherd<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Hebrew, <i>cheres</i>. He will need a potsherd (<i>cheres</i>) to scratch himself to relieve his itching.</i> as Job did.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">Job used a potsherd to relief his itching. See Job 2:8.</i> This is so<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">The disease is called <i>cheres</i> because one employs a potsherd for relief if struck by this illness.</i> even though the word <i>cheres</i> (itch) is spelled with a <i>samekh</i>.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">While the word for potsherd is spelled with a <i>sin</i>.</i> Others say <i>u-ve-chares</i> (and with the itch) means: and with a blow from the sun.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">One of the meanings of the word <i>cheres</i> is the sun. See Jud. 14:18. Hence this interpretation renders <i>u-ver-chares</i>, and with sunstroke.</i> However, the correct interpretation is that <i>cheres</i> (itch) refers to the name of a disease like the ones mentioned previously. The word has no neighbor.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">It is not found elsewhere in Scripture. Hence we do not know what sort of disease it refers to.</i> MADNESS…] Madness, blindness, and astonishment are afflictions of the heart.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">They afflict the mind.</i> AND THOU SHALT GROPE. In blindness.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">Its meaning is, and thou shalt grope in blindness.</i> PROSPEROUS. <i>Tatzli’ach</i> (prosperous) is a transitive verb.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">The verb can also be intransitive. Hence I.E.’s comment.</i> OPPRESSED AND ROBBED. By the enemy, and there shall be none to save thee. Scripture commences to explain in what manner Israel shall be oppressed. SHALL LIE WITH HER. <i>Yishgalennah</i> (lie with her) is a euphemism for sexual intercourse. The same applies to the word <i>shegal</i> (the queen) (Ps. 45:10). It refers to a woman prepared for bed.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">For sexual intercourse. See I.E. on Ps. 45:10.</i> USE THE FRUIT THEREFOF. <i>Techallennu</i> (use the fruit thereof) is related to the word <i>chalil</i> (flute).<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">So <i>Vat. Ebr</i>. 38. The printed editions read <i>chalilah</i>. See I.E. on Deut. 28:6: “They were in the habit of dancing [to the tune of flutes] in the vineyards.” Hence the term <i>techallennu</i>.</i> AND FAIL WITH LONGING. The word <i>kalot</i> (fail with longing) is similar to the word <i>kaletah</i> (pineth) in <i>My soul yearneth, yea, even pineth</i> (Ps. 84:3) and to <i>va-tekhal</i> (failed with longing) in <i>va-tekhal david</i> (and caused David to fail with longing)<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">Translated according to I.E.</i> (II Sam. 13:39). The latter is not lacking the word “soul” as the one lacking in knowledge says,<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">The “one lacking in knowledge” says, <i>va-tekhal david</i> is to be rendered, And David’s soul failed with longing. It should be noted that this interpretation was offered by Rashi, Radak, and the <i>Targum</i>.</i> for the word <i>vatekhal</i> is transitive. The subject<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">Of <i>va-tekhal</i>, i.e., the one who caused David to fail in longing.</i> is omitted,<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">According to I.E our text is to be interpreted, and caused David to fail in longing. See Radak on II Sam. 13:29. Radak quotes an interpretation which renders the verse, And the wife of David caused him to fail in longing. This apparently is the way I.E. interprets our verse (Krinsky).</i> as it is in “whom she bore”<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Translated according to I.E.</i> (Num. 26:59).<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">Scripture omits the person who did the bearing.</i> AND CRUSHED. Powerfully so. MAD. This explains <i>with madness</i> (v. 28.). He will see his body covered with boils (v. 35).<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">And this will drive him mad.</i> IN THE KNEES, AND IN THE LEGS. For when the boils are upon the knees and the legs, [it is hard to remove them]. WHEREOF THOU CANST NOT BE HEALED. Because they are on the surface of the body.<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">According to I.E. a physician is permitted to heal only external wounds and not internal ones. Hence I.E. explains that Scripture here states that Israel will be struck by wounds that a physician will not be able to heal even though they are on the surface and may be dealt with by a physician (Krinsky).</i> AND THERE SHALT THOU SERVE. And it shall not avail you but you shall become an astonishment. That is, all who see you shall be astonished.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">All who see Israel will be shocked at what happened to them. Rashi interprets similarly.</i> A PROVERB. In the ear.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">You will serve as an example illustrating a point.</i> AND A BYWORD. In the mouth.<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">People will speak about you.</i> <i>Sheninah</i> (byword) is related to the word <i>ve-shinnantam</i> (and thou shalt teach them diligently) (Deut. 6:7). SHALL LEAD THEE. Because of your sins. However, before this, a year of hunger shall come upon you when you are still in your land.<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">In other words, verse 38 which follows does not speak of the exile but rather of what will precede the exile.</i> SHALL CONSUME THEM. <i>Yachselennu</i> (shall consume them) means shall destroy them. <i>Yachselennu</i> comes from <i>chasil</i>, which is the name of a type of grasshopper.<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">Thus <i>yachselennu</i> means shall be “grasshoppered.”</i> PLANT. You shall toil in planting and in the vineyards. BUT THOU SHALT NEITHER DRINK OF THE WINE. At the time of the harvest. NOR GATHER THE GRAPES. <i>Te’egor</i> (gather the grapes) means you will gather. It is a verb. <i>Te’egor</i> is similar to <i>agerah</i> (gathereth) in <i>And gathereth her food in the harvest</i> (Prov. 6:8). BUT THOU SHALT NOT ANNOINT THYSELF WITH THE OIL. As is the practice.<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">It was the practice of people to anoint themselves.</i> Compare, <i>neither did I anoint myself at all</i> (Dan. 10:3). This is the reverse of <i>And let thy head lack no oil</i> (Eccles. 9:8).<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">Eccles. 9:8 records the normal practice. Dan. 10:3 records the abnormal practice.</i> SHALL DROP OFF. <i>Yishal</i> (drop off) is a <i>nifal</i>.<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">From the root <i>nun, shin, lamed</i>.</i> SHALL…POSSESS. <i>Yeyaresh</i> (shall possess) is a <i>pi’el. Yeyaresh</i> is similar to <i>le-horish</i> (to drive out) in <i>to drive out nations</i> (Num. 4:38).<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">In other words, it means to drive out or to destroy. The word might be confused with a similar word meaning to inherit. Hence I.E.’s comment.</i> THE LOCUST. <i>Tzelatzal</i> (locust) is a quadriliteral. It has no neighbor.<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">The word does not appear again in Scripture.</i> Its meaning is according to its place.<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">Its meaning can be ascertained from its context.</i> HIGHER AND HIGHER. The word is repeated to indicate a height over which no one else towers. On the other hand it may indicate permanency.<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">The stranger shall be permanently over you.</i> <i>Lower and lower</i> is similar. Its meaning is very low. HE SHALL BE THE HEAD. As in <i>And the borrower is servant to the lender</i> (Prov. 22:7). FOR A SIGN. From God, so that you remember that you rebelled against Him. It will not only be a sign in you but also in your offspring, as in <i>Our fathers have sinned, and are not</i> (Lam. 5:7).<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">The verse concludes, <i>And we have borne their iniquities</i>.</i> I have previously explained this.<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">See I.E. on Lev. 26:39.</i> BY REASON OF THE ABUNDANCE OF ALL THINGS. Which you desired,<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">You had everything that you desired.</i> or all your needs.<sup class=\"footnote-marker\">82</sup><i class=\"footnote\">You had everything that you needed.</i> SWOOPETH DOWN. <i>Yideh</i> (swoopeth down) means flies. Compare, <i>va-yede</i> (he did swoop down) in <i>Yea, He did swoop down upon the wings of the wind</i> (Ps. 18:11). AND THOU SHALT EAT THE FRUIT OF THINE OWN BODY. During the siege. SHALL STRAITEN THEE. Each one of your enemies.<sup class=\"footnote-marker\">83</sup><i class=\"footnote\"><i>Yatzik</i> (shall straiten) is in the singular. <i>Oyevekha</i> (thine enemies) is in the plural. According to I.E. when a verb in the singular governs a noun in the plural, the verb refers to each one within the plural.</i> Or the word <i>oyevekha</i> is so vocalized<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">The word reads <i>oyevekha</i> rather than <i>oyivkha</i>.</i> because it comes at the end of a verse.<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">In other words, <i>oyevekha</i> is really a singular. Our text should thus be rendered, wherewith thine enemy shall straiten thee.</i> WHOM HE HATH REMAINING. This refers to the enemy.<sup class=\"footnote-marker\">86</sup><i class=\"footnote\"><i>Yotir</i> literally means he will leave over. According to this interpretation the verse reads, which the enemy will leave alive.</i> Or it means which he will leave over by hiding them.<sup class=\"footnote-marker\">87</sup><i class=\"footnote\">According to this interpretation <i>yotir</i> refers to the man mentioned in the opening of the verse. Our verse should be interpreted, which he will save by hiding them.</i> All of this will he due to the siege. IN ALL THY GATES. In any place.<sup class=\"footnote-marker\">88</sup><i class=\"footnote\"><i>In all thy gates</i> means in any place in your country.</i> AND AGAINST HER AFTERBIRTH. <i>Shilyah</i> (afterbirth) refers to the place where the child dwells while in the mother’s belly.<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">It refers to the placenta.</i> FROM BETWEEN HER FEET. This is a euphemism.<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">For the vagina.</i> Compare, <i>and he had neither dressed his feet</i> (II Sam. 19:25).<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">Feet refers to the genital area. According to Rashi on II Sam. 19:25, the meaning of <i>and he had neither dressed his feet</i> is, he did not shave his pubic hair. Also see Talmud, <i>Yevamot</i> 103a.</i> THY PLAGUES. <i>Makkotekha</i> (thy plagues) is a compound of a singular<sup class=\"footnote-marker\">92</sup><i class=\"footnote\">Suffix.</i> and the plural.<sup class=\"footnote-marker\">93</sup><i class=\"footnote\">A noun in the plural. <i>Makkot</i> is a plural. We would thus expect a <i>yod</i> to follow the <i>tav</i> and the <i>tav</i> to be vocalized with a <i>segol</i> in <i>makkotekha</i>. However, the <i>tav</i> in <i>makkotekha</i> is vocalized with a <i>sheva</i>, and <i>makkotekha</i> has no <i>yod</i> in it. The latter is the spelling and vocalization of the singular.</i> Compare, the word <i>edoti</i> (my testimony)<sup class=\"footnote-marker\">94</sup><i class=\"footnote\"><i>Edot</i> is a plural. Thus the word should read <i>edotai</i>, for “i” is a singular suffix. Thus <i>edoti</i> is a compound of a plural with a singular pronominal suffix.</i> in <i>And My testimony that I shall teach them</i> (Ps. 132:12).  The meaning of <i>ve-hifla</i> (will make wonderful) is, it will be an extraordinary thing, for nothing like it was ever seen or heard of. OF LONG CONTINUANCE.<sup class=\"footnote-marker\">95</sup><i class=\"footnote\">Hebrew, <i>ve-ne’emanim</i>. Literally, and faithful.</i> They will not be removed.<sup class=\"footnote-marker\">96</sup><i class=\"footnote\">In other words, “faithful” means they will do what they are supposed to do.</i> WILL THE LORD BRING UPON. <i>Yalem</i> (will bring) is related to the word <i>he’elah</i> (brought up)<sup class=\"footnote-marker\">97</sup><i class=\"footnote\">It comes from the root <i>ayin, lamed, heh</i>, and means bring up.</i> (Jer. 16:15) even though it<sup class=\"footnote-marker\">98</sup><i class=\"footnote\"><i>Yalem</i> is vocalized with a <i>sheva. He’elah</i> is vocalized with a <i>chataf segol</i>. Since both words are in the <i>hifil</i> we would expect them to be vocalized similarly. Hence I.E.’s comment.</i> is vocalized with a <i>sheva</i>. Others say that <i>yalem</i> means will bring.<sup class=\"footnote-marker\">99</sup><i class=\"footnote\">Rather than bring up. There is not much difference in practical meaning between the two interpretations. They only differ as to the etymology of the word.</i> It is an Aramaic word.<sup class=\"footnote-marker\">100</sup><i class=\"footnote\">The word <i>al</i> in Aramaic means to enter. See Dan. 2:16.</i> AS THE LORD REJOICED. You should not think that this will harm God or that God will mourn.<sup class=\"footnote-marker\">101</sup><i class=\"footnote\">For what happened to you.</i> Its meaning is similar to<sup class=\"footnote-marker\">102</sup><i class=\"footnote\">The import of our verse is similar to Job 35:7.</i> <i>If thou he righteous, what givest thou to him</i> (Job 35:7). AND YE SHALL BE PLUCKED. <i>Ve-nissachtem</i> (and ye shall be plucked) is a <i>nifal</i>. It is lacking a <i>nun</i>.<sup class=\"footnote-marker\">103</sup><i class=\"footnote\">The root <i>nun</i> is dropped. Thus the word reads <i>nissachtem</i> rather than <i>ninsachtem</i>.</i> It is related to the word <i>yissach</i> (will pluck) in <i>The Lord will pluck up</i> (Prov. 15:25). SHALL HANG. The word <i>telu’im</i> (shall hang) has an <i>alef</i> in place of the stem <i>heh</i>.<sup class=\"footnote-marker\">104</sup><i class=\"footnote\"><i>Telu’im</i> comes from the root <i>tav, lamed, heh</i>. However, <i>telu’im</i> is spelled with an <i>alef</i>. Hence I.E.’s comment.</i> AND…YE SHALL SELL YOURSELVES. <i>Ve-hitmakkartem</i> (and ye shall sell yourselves) does not mean and you will be sold.<sup class=\"footnote-marker\">105</sup><i class=\"footnote\">By others, for the word is in the <i>hitpa’el</i>, not in the <i>nifal</i>. (Cf. <i>nimkartem</i> in Is. 50:1.) Furthermore, Scripture goes on to say, <i>and no man shall buy you</i>.</i> It means you, both men and women, will seek to sell yourselves and no man shall buy you. Observe, this covenant was made by the command of God in the plains of Moab.<sup class=\"footnote-marker\">106</sup><i class=\"footnote\">I.E.’s paraphrase of verse 69.</i> AND MOSES CALLED UNTO ALL ISRAEL. To establish a covenant. Scripture therefore reads afterwards, <i>Ye are standing this day</i> (v. 9).<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">And goes on to say, <i>that thou shouldest enter into the covenant of the Lord</i> (v. 11).</i>  The reason Scripture reads <i>Ye have seen</i> and then <i>And I have led</i> (v. 4) and then <i>And Og…came out</i> (v. 6) is that some of the Israelites saw the signs that God showed in Egypt,<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"><i>You have seen…</i>was directed to this group.</i> and they and those who came after them<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The first generation born in the wilderness.</i> saw the miracle of the manna,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"><i>And I have led</i>…was directed to this group.</i> for they ate no food aside from the manna. And these sons<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The second generation born in the wilderness.</i> saw that God helped them and they smote two kings (v. 6).  [BUT THE LORD HATH NOT GIVEN YOU A HEART TO KNOW.] Scripture reads a <i>heart to know</i> because they tested God ten times<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">See Num. 14:22.</i> and did not make mention of the signs which they witnessed.  Scripture reads <i>given</i> because God is the first cause.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Man has free will and thus must develop a “knowing heart” on his own. However, our verse implies that it is God who gives man <i>a heart to know</i>. Hence I.E. points out that Scripture ascribes man’s achievements to God because God is the first cause and in that sense can be said to give man <i>a heart to know</i>.</i> Furthermore,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Israel is obligated to observe the commandments.</i> they saw that they had no need for bread or wine.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">In addition to the miracles which Israel witnessed in Egypt, they experienced the miracle of living in the wilderness for forty years without bread or wine (Meijler). In other words, our verse (and the one before it) continues the theme of verse 1.</i>  [ARE NOT WAXEN OLD.] I have previously explained this.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">See I.E. on Deut. 8:4.</i> Sihon and Og were recently<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Shortly before Moses gave this address.</i> defeated.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Thus even the youngest among them witnessed the defeat of these kings. Furthermore, the event was fresh in their minds.</i> You are therefore<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Because of what precedes it in verses 1-7.</i> obligated to keep the covenant. THAT YE MAY…PROSPER. <i>Taskilu</i> means prosper. It is a <i>hifil</i><sup class=\"footnote-marker\">14</sup><i class=\"footnote\">A causative.</i> as the word <i>ta’asun</i><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"><i>Ta’asun</i> is the object of <i>taskilu</i>. Hence the meaning of <i>le-ma’an taskilu et kol asher ta’asun</i> is that <i>ye may make to prosper all that ye do</i>.</i> (all that ye do) proves. Compare, <i>maskil</i> (great success) in <i>And David had great success in all his ways</i> (I Sam. 18:14).<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">We thus see that the word <i>maskil</i> means to prosper. The root of <i>maskil</i> (<i>sin, kaf, lamed</i>) means intelligence. Hence I.E.’s comments.</i> YE ARE STANDING THIS DAY. Around the ark. YOUR HEADS. <i>Roshekhem</i> (your heads) is similar <i>to ha</i><i>ohelah</i> (the tent) in <i>into the tent Sarah his mother</i> (Gen. 24:67)<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Translated literally. According to I. E. <i>into the tent Sarah his mother</i> is short for into the tent, the tent of Sarah his mother. Similarly, <i>your heads</i> is short for your heads the heads of. See I.E. on Gen. 24:67 (Vol. 1, p. 243).</i> and <i>even the prophecy, Odad the prophet</i><sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Translated literally.</i> (II Chron. 15:8).<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">According to I.E. <i>even the prophecy, Odad the prophet</i> is short for even the prophecy, the prophecy of Odad the prophet. See I.E. on Gen. 24:67 (Vol. 1, p. 243).</i> <i>Roshekhem shivtekhem</i> (your heads, your tribes) is to be interpreted as your heads, who are the heads of your tribes.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"><i>Roshekhem shivtekhem</i> is short for <i>roshekhem roshe shivtekhem</i>.</i> <i>Roshekhem</i> (your heads) is like the word <i>va-niram</i> (we have shot at them) (Num. 21:30).<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Num. 21:30 reads, <i>va-niram avad cheshbon</i> (we have shot at them, Heshbon is destroyed). According to I.E. this is to be interpreted as And their king, the king of Heshbon was destroyed. See I.E. on Num. 21:30 (Vol. 4, p. 175).</i> The word is to be so interpreted for the princes<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">The heads of the tribes.</i> were closest to the ark.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">According to I.E. our verse records the hierarchical arrangement of the Israelites before the ark, when the covenant was made. If we take our verse literally the word “tribes” breaks up the arrangement. Hence I.E. insists that our verse reads, your heads, the heads of your tribes.</i> After them came the elders, followed by the officers, after whom came all the men of Israel, that is, the males, followed by the male little ones, after whom came the women, followed by the strangers. THAT THOU SHOULDEST ENTER INTO THE COVENANT. <i>Le-ovrekha</i> (that thou shouldest enter) is an infinitive.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">With the pronominal suffix.</i> It is like <i>va-ya’avru</i> (and passed) in <i>and passed between the parts thereof</i> (Jer. 34:18).<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">In other words, <i>le-ovrekha</i> (that thou shouldest enter) means that you should pass, i.e., that you should enter the covenant, for they used to cut an animal in half when making a covenant and walk between the halves.</i> Observe, the word <i>avar</i> (passed) minus the <i>bet</i><sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Following it.</i> has the opposite meaning.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">The word <i>avar</i> preceding <i>brit</i> means to violate the covenant. Hence our verse reads, <i>le-ovrekha bi-verit</i>. Had our verse read, <i>le-ovrekha berit</i>, it would have meant that you should violate the covenant.</i> NEITHER WITH YOU ONLY. But with you and with those who come after you, namely, your sons and your sons’ sons.  [BUT WITH HIM THAT STANDETH HERE WITH US THIS DAY.] The nun of <i>yeshno</i> (that standth here) is superfluous.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"><i>Yeshno</i> is the word <i>yesh</i> plus the third person pronominal suffix. That suffix is a <i>vav</i>. Thus we would expect <i>yesho</i> rather than <i>yeshno</i>. Hence I.E.’s comment (Krinsky).</i> AND ALSO WITH HIM THAT IS NOT HERE WITH US. <i>Ve’et asher ennnu</i> (and also with him that is not) means with him that is not here with us<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Here with us today. In other words, <i>ve’et</i> means and with. This is not the usual meaning of <i>et</i>. Hence I.E.’s comment. See I.E. on Gen. 1:1 (Vol. 1, p. 27): <i>“Et</i> means the very thing…However, sometimes…<i>et</i> is used in place of with.”</i> but will come after us. It is not to be interpreted as those who say that the spirits of the coming generations were there.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">This is the opinion of some <i>midrashim</i>. See <i>Tanchuma, Nitzavim: The souls were there, but the bodies</i> [these souls were to enter] <i>had not yet been created</i>.</i> FOR YE KNOW. There are among you some who witnessed the abominations of Egypt, namely, their gods. Additionally, all of you have seen the abominations of the nations. WHICH YE PASSED. Among them, namely, the Edomites, the Ammonites, the Moabites, and the Midianites.  [A ROOT THAT BEARETH GALL AND WORMWOOD.] For gall injures the healthy.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Hence it symbolizes idolatry. Even a spiritually healthy person is injured by idolatry.</i> It is a disease that is infectious.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">The person afflicted by idolatry will infect others.</i> THIS CURSE. This curse refers to <i>Cursed be the man that maketh a graven or molten image</i> (Deut. 27:15). THAT HE BLESS HIMSELF IN HIS HEART. Rabbi Judah Ha-Levi, of blessed memory, says <i>that he bless himself</i> is to be taken according to its plain meaning. When he hears the curse he will bless himself in his heart and say I shall have peace. In other words, when he hears the ban<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The curse.</i> he will say it will not fall on me but upon someone else. THAT…BE SWEPT AWAY. Rabbi Judah Ha-Levi, who rests in paradise, says that the word <i>sefot</i> (swept away) means to extirpate. Compare, <i>tispeh</i><sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Both words come from the root <i>samekh, peh, heh</i>.</i> [thou (wilt) sweep away] in <i>Wilt Thou indeed sweep away</i> (Gen. 18:23). In other words, the one who blesses himself<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">The wicked.</i> wants to nullify the words of the righteous,<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Moses.</i> who are metaphorically called “the watered,” with the words of “the dry.” Look, the righteous are called watered. Compare, <i>For he shall be like a tree planted by the streams of water</i> (Jer. 17:8). The wicked are called dry. Compare, <i>For he shall be like a tamarisk in the desert</i> (<i>Ibid.</i>, v. 6). The wicked person thinks that the blessing which he utters in his heart will also stop the curse. He explained well were it not that the word <i>ravah</i> (well watered) is an adjective.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">As is <i>tzeme’ah</i> (dry). The point is that Rabbi Judah’s interpretation requires that nouns, not adjectives, be employed in our verse, for according to his interpretation the verse speaks of people. Filwarg argues that Rabbi Judah’s interpretation requires a noun because the dry and the watered are metaphors for curses and blessing, which are nouns. He interprets in this manner because later on I.E. himself interprets the dry and the watered as referring to people. The problem with Filwarg’s interpretation is that I.E. quotes Rabbi Judah as saying, “The righteous are called watered…The wicked are called dry.”</i> Our text should have read, <i>ravi</i><sup class=\"footnote-marker\">38</sup><i class=\"footnote\">A noun.</i> <i>et ha-tzama</i><sup class=\"footnote-marker\">39</sup><i class=\"footnote\">A noun.</i> (the well watered…with the dry). Rabbi Jonah the grammarian<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">Rabbi Jonah ibn Janach.</i> says that it means<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">The meaning of <i>that he blesses himself in his heart…that the watered are swept away with the dry</i>.</i> because the corrupt sees the righteous<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">The watered.</i> destroyed along with the wicked<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">The dry.</i> he therefore thinks evil in his heart.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Rabbi Jonah’s interpretation of <i>that he bless himself in his heart</i>. The wicked person says I might as well be wicked, for both the righteous and the wicked suffer one fate. They are both swept away.</i> However, this is incorrect because Scripture reads, <i>I shall have peace</i>.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\"><i>That he blesses himself in his heart</i> implies that he says something positive to himself. However, there is nothing positive in saying the righteous and I will be swept away.</i> In my opinion the word <i>sefot</i> (swept) means to add. Compare, <i>sefot chattat</i> (add sin) (Is. 30:1). The added sin is the wicked person’s statement, I shall have peace even though I walk in the stubbornness of my heart. I will live because of the righteousness of the righteous, for the pious are many and I am an individual sinner.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">I.E.’s interpretation of <i>the watered be swept away with the dry</i>. A nation is judged by the majority of its people. The wicked believe that the merit of the majority, who are righteous, will protect the sinners, who are a minority.</i> Scripture therefore afterwards reads, <i>The Lord will not be willing to pardon him</i><sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Hebrew, <i>selo’ach lo</i>.</i> <i>but then…</i> (v. 19). The meaning of the latter is he shall immediately be destroyed. This verse is also proof of my interpretation of <i>and he shall be forgiven</i><sup class=\"footnote-marker\">48</sup><i class=\"footnote\"><i>Hebrew, ve-nislach lo</i>. According to I.E. the word <i>salach</i> means to delay punishment. See I.E. on Num. 14:19, “Selach refers to being slow to anger.”</i> (Num. 15:28). The meaning of <i>sefot</i> is that the well watered will add to the dry. Scripture compares the righteous to the well watered, as in <i>And he shall be like a tree planted by streams of water</i> (Ps. 1:3). It compares the wicked to the dry. Compare, <i>For he shall be like a tamarisk in the desert</i> (Jer. 17: 6). The fact that Scripture at first reads, <i>a root that beareth gall and wormwood</i> (v. 17), is proof of this.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">That dry refers to the wicked.</i> It is in a dry place.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">The <i>root that beareth gall and wormwood</i> grows in parched land. Hence the wicked person is called the dry (Meijler, Krinsky). I.E.’s interpretation presents a problem. He interprets “the watered and the dry” as referring to people. However, earlier I.E. rejects Rabbi Judah Ha-Levi’s interpretation for this very reason. As noted above, Filwarg attempts to justify I.E.’s position. However, his interpretation is forced.</i> THE ANGER OF THE LORD…SHALL BE KINDLED.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">Hebrew, <i>yeshan</i> (literally, shall smoke). Our clause literally reads, the anger of the Lord…shall smoke. Hence I.E.’s interpretation.</i> The fire of God’s anger shall bum him to the point where the smoke will be visible. Observe, if the sinner be an individual he will die immediately, and if it is a family <i>all the curse…shall lie upon him</i>. This means that the curse shall lie upon the family until its name is eradicated. If the sinner be a tribe, <i>the Lord shall separate him unto evil</i> (v. 20).<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Thus <i>The anger of the Lord…shall be kindled against that man</i> refers to an individual; <i>and all the curse…shall lie upon him</i> refers to a family; <i>and the Lord shall separate him unto evil</i> refers to a tribe.</i> Similarly <i>And I will offer it up for a burnt-offering</i> (Jud. 11:31), as I have explained.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">We no longer have I.E.’s commentary on Judges. However, Radak in his comments on Judges notes that the <i>vav</i> there has the meaning of or. It appears that I.E. interpreted similarly.</i> AND THE GENERATION TO COME. Your children. Also the foreigners who see the plagues of the land. BRIMSTONE. A prayer to God that all the land should be burnt in brimstone and salt like the overthrow of the places that are mentioned.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Our verse records the prayer that will be offered by coming generations and by the foreigner. When they see what God did to the land, they too will curse it.</i> Some explain that <i>even all the nations shall say</i> (v. 23) repeats what was stated earlier<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">In verse 21. Our verse repeats parts of verse 21 because it picks up its trend of thought.</i> because Scripture went off on a tangent,<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">In verse 22. In other words, verse 23 is a continuation of verse 21.</i> as is the style of the language.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">To go off on a tangent and then return to the original point.</i> [24.] THEN MEN SHALL SAY. The earlier inhabitants.<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">The earlier inhabitants shall respond to their children and to the foreigner.</i> [THE GOD OF THEIR FATHERS.] They forsook the God that they and their fathers knew and they served gods whom they did not know. AND THAT HE HAD NOT ALLOTTED UNTO THEM. I have previously explained this.<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">See I.E.’s comment on <i>which the Lord thy God hath allotted</i> (Deut. 4:19).</i> AND THE LORD ROOTED THEM OUT. <i>Va-yitteshem</i> (and rooted them out) is missing a nun.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Its root is <i>nun, tet, shin</i>.</i> Compare li-netosh (to root out) (Jer. 1:10). The <i>nun</i> is swallowed by the <i>dagesh</i>, as is the rule.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">For words whose first root letter is a <i>nun</i>.</i> [AS IS THIS DAY.] These are the words of the respondents.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">It is part of the answer given by earlier inhabitants of the land.</i> THE SECRET THINGS. The reference is to one who serves idols in secret. BELONG UNTO THE LORD OUR GOD. Its meaning is that his punishment is in the hands of God, and the Lord will exact punishment from him. However, if the sin was committed in public there is an obligation on us and our children to do in accordance with that which is written in the Torah. Others say<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">That the meaning of our verse is.</i> that the secret and the revealed things belong to God. It is incumbent upon us only to observe the words of the Torah. Now this interpretation has no head or foot.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">It makes no sense and has no legs to stand on.</i> What reason is there to mention this here?<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">It does not continue the thought of the previous verse.</i> Scripture states that if you <i>return unto the Lord</i> (Deut. 30:2), <i>God will turn thy captivity</i> (<i>Ibid.</i>, v. 3) even though you are outside of the land because it stated earlier, <i>and cast them into another land</i> (v. 27). According to Rabbi Judah<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">Rabbi Judah Chayuj.</i> the first grammarian, the meaning of <i>ve-shav</i> (then shall turn) (Deut. 30:3) means God will give rest;<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">See I.E. on Num. 10:36 (Vol. 4, p. 75). Rabbi Judah renders <i>God will turn thy captivity</i> (<i>Ibid.</i>, v. 3) as God will give rest to your captivity.</i> that is, he will give rest to the captives and be merciful to them, and after this He will return and gather.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">Your captivity. It should be noted that Rabbi Judah renders the first <i>ve-shav</i> in 30:3 as will He give rest, and the second <i>ve-shav</i> as and will He return.</i> IN THE UTTERMOST PARTS OF HEAVEN. With regard to the Land of Israel.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">For a person living in the Land of Israel, the place of Israel’s exile appears to be at the uttermost parts of the heavens. However, in truth the heavens have no uttermost part for they are round.</i> AND THE LORD THY GOD WILL CIRCUMCISE. For He is the first cause of all actions.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">I.E.’s paraphrase of I Sam. 2:3. In other words, God is the first cause who gave man the power to circumcise his heart. Since all things can be traced back to God, God can be said to “circumcise” man’s heart. <i>And the Lord thy God will circumcise thy heart</i> seems to indicate that man has no free will, for it implies that God will change man’s nature so that he will no longer sin. Hence I.E.’s comment.</i> After saying, you shall return unto the Lord and listen to His voice,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">I.E.’s paraphrase of the opening of verse 6.</i> Moses says that unlike the circumcision of the flesh, which you are obligated to execute, God will help you and will circumcise your heart and the heart of your seed.  [AND THE LORD THY GOD WILL MAKE THEE OVERABUNDANT.] Scripture states <i>ve-hotirekha</i><sup class=\"footnote-marker\">4</sup><i class=\"footnote\">I. E. renders <i>ve-hotirekha</i> as He will permit you to remain.</i> (make thee overabundant) because God will place curses upon the enemies [of Israel]<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Which shall destroy them. However, you shall survive.</i> AS HE REJOICED OVER THY FATHERS. Who inherited the land, for Scripture addresses those who were exiled from it. WHICH ARE WRITTEN IN THIS BOOK OF THE LAW. For the main part of all the commandments is there,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Hence Scripture mentions the written law and omits the oral law.</i> although they need the explanation provided by tradition.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The oral tradition elaborates the laws which are found in the Torah.</i> They<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The commandments.</i> cannot be kept unless the heart is complete.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Has total belief in God.</i> Scripture therefore states, <i>with all thy heart</i>, for the commandment to keep means to keep with one’s heart.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Belief must accompany observance. See I.E. on Ex. 31:18 (Vol. 2, p. 653).</i> TOO HARD. The word <i>niflet</i> (too hard) means concealed.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">See Rashi.</i> Or its meaning is, wondrous, that is, something that will cause you to grow weary while trying to accomplish it.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">In other words, too hard.</i> IT IS NOT IN HEAVEN. This explains <i>niflet</i> (too hard) (v. 11). BEYOND THE SEA. This explains <i>neither is it far off</i> (v. 11). It is possible that the reference is to the great sea<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">The Atlantic Ocean.</i> whose width a person cannot enter<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">That is, one cannot cross it.</i> because of the darkness of the water.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">A dark cloud covers it. I.E. like other medievalists believed that one cannot cross the “large sea.”</i> IN THY MOUTH, AND IN THY HEART. For the heart is the core of the commandments.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The commandments that pertain to the heart are the most important ones. Among the latter are the commandments to believe in God, to love God, etc.</i> Some commandments require the uttering of statements which serve to reinforce the heart.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">We thus recite the <i>shema</i> to reinforce our belief.</i> Others consist of deeds<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Such as donning <i>tefilin</i>.</i> so that a person will utter the required statements.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">So that a person will remember to recall verbally the commandment tied to the ritual. However, not all commandments observed by deeds have this as their purpose. See I.E. on Ex. 31:18 (Vol. 2, p. 410) where he divides the positive commandments into three categories: those to be observed by the heart, those to be observed by speech, and those to be observed by action.</i> LIFE. Long life.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">A person must ultimately die. Hence I.E.’s interpretation.</i> AND GOOD. Wealth, bodily health and honor.  Death and evil are the reverse of the above. TO LOVE. This is most important. TO WALK IN HIS WAYS. You shall not modify the way He asked you to act<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Literally, the way of His deeds.</i> and the precepts which He commanded you, even though you do not know why the statutes and ordinances were given.  Note, <i>Then thou shalt live</i> explains the term <i>life</i> (v. 15). AND MULTIPLY. This explains <i>and good</i> (v. 15), for it refers to material increase,<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Literally, an increase in bodies.</i> that is, in children and in wealth. BUT IF THY HEART TURN AWAY. For the heart is most important.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Hence it personifies the entire human being.</i> BUT SHALT BE DRAWN AWAY. I have previously explained the meaning of <i>ve-niddachta</i> (but shall be drawn away).<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">See I.E. on Deut. 4:19.</i> THAT YE SHALL SURELY PERISH. This explains <i>death and evil</i> (v. 15), for they and their children and their wealth shall perish. YE SHALL NOT PROLONG YOUR DAYS. The reverse of <i>the Lord thy God shall bless thee in the land</i> (v. 16). HEAVEN AND EARTH. For they endure.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">From generation to generation.</i> Similarly with regard to <i>this stone shall be a witness against us</i> (Josh. 24:27) and <i>Hear, O ye mountains, the Lord’s controversy</i> (Micah 6:2). LIFE AND DEATH. The reference is to <i>the blessing and the curse</i>.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"><i>The blessing and the curse</i> is not an addition to what precedes it but is synonymous with it.</i> Observe, it is incumbent upon you to choose life.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">I.E.’s interpretation of <i>therefore choose life</i>.</i> THAT THOU MAYEST LIVE. Physically or in memory. Scripture explains that life is to love.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The object of life is to love God.</i> FOR THAT IS THY LIFE.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Hebrew, <i>ki hu chayyyekha</i>.</i> According to the commentaries this refers to the voice of God. I believe that the reference is to God,<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Literally, <i>ki hu chayyyekha</i>, which reads, for he is your life. Hence this interpretation.</i> as the poet says,<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">We should not be surprised that the Torah refers to God by the term life. For Scripture terms God my sword, my shield, my mercy, my salvation.</i> the Lord is my salvation;<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Compare Ps. 18:47: <i>The God of my salvation</i>.</i> <i>The God of my mercy</i> (Ps. 59:11); <i>My shield</i> (Ps. 18:3); and my sword.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Compare, Deut. 33:29: The Lord <i>is the sword of thy excellency</i>.</i> AND MOSES WENT. Moses went to each tribe and tribe to inform them that he was about to die and that they should not fear.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">For they would not be left leaderless.</i> He strengthened them<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">He encouraged them.</i> with his words to Joshua.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"><i>Be strong and of good courage; for thou shalt go with this people into the land</i>, etc.,(vs. 7,8).</i> Scripture therefore afterwards reads, <i>and thou shalt cause them to inherit it</i> (v. 7). I believe that he then<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">After charging Joshua <i>in the sight of all of Israel</i> (v. 7).</i> blessed the tribes.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">While they were assembled together.</i> This is so even though the blessings are recorded later.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">In Deut. 33.</i> GO OUT AND COME IN. In war.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">To lead you into battle.</i> Even if I did not die now, I would not have the ability to wage war. You have no need for any person to help you, for God will destroy the nations.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">I.E.’s paraphrase of the first part of verse 3.</i> Joshua will do the same.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">I.E.’s interpretation of <i>and Joshua, he shall go over before thee, as the Lord hath spoken</i> (v. 3).</i> What you saw with your eyes in the war of Sihon and Og is proof.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">I.E.’s interpretation of verse 4.</i> AND YE SHALL DO UNTO THEM. To break their pillars.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">See Deut. 7:5, which literally reads: <i>But thus shall you do unto them…dash in pieces their pillars</i>. Hence I.E.’s comment.</i> BE STRONG AND OF GOOD COURAGE. Now that you know that God goes with you wherever you go to battle. BE STRONG AND OF GOOD COURAGE. Moses also said this to Joshua<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">As he did to Israel (v. 6).</i> whom he appointed over them. FOR THOU SHALT GO WITH THIS PEOPLE. The word <i>et</i> means with.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Thus <i>et ha-am</i> means with this people. The word <i>et</i> usually indicates the accusative and is not translated. Hence I.E.’s comment.</i> AND DELIVERED IT UNTO THE PRIESTS THE SONS OF LEVI. Who teach the Torah. AND UNTO ALL THE ELDERS OF ISRAEL. The Sanhedrin.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">To interpret the Torah.</i> Or its meaning is like <i>And Moses and the elders of Israel commanded</i> (Deut. 27:1).<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">The meaning of which is that the elders assisted Moses in transmitting the word of God. Similarly, here too Moses commanded the elders to assist the <i>kohanim</i> in teaching the Torah.</i> AT THE END OF EVERY SEVEN YEARS. At the beginning of the year.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">According to I.E. the word <i>mi-ketz</i> (at the end) sometimes means at the beginning. See I.E. on Deut. 15:1. I.E. interprets thus because the seventh year was to be a year of Torah study. He felt that the public reading of the Torah was not the climax of this year but the initiation of a year of Torah study.</i> THAT THEY MAY LEARN. The entire year.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The year was to be devoted to Torah.</i> Similarly on the Sabbath.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Is to be devoted to Torah study.</i> AND THY STRANGER. Perhaps he will convert to Judaism. [THAT THEY MAY HEAR, AND THAT THEY MAY LEARN.] When they hear<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">The Torah being read.</i> they will ask. And he who is not wise and the children who are young will learn. THY DAYS APPROACH THAT THOU MUST DIE. For there is a time set for each and everyone.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">To pass away.</i> I have previously explained this.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">See I.E. on Ex. 23:26 (Vol. 2, p. 518).</i> AND MOSES…WENT. From the camp of Israel, for that is where he was.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">When he took leave of and blessed Israel.</i> He then came to the camp where God’s presence rested. AND THE LORD APPEARED IN THE TENT. The specified tent.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">The tent of meeting mentioned in the previous verse. Hence the word <i>ohel</i> (tent) has a <i>heh ha-yedi’ah</i> prefixed to it.</i> The meaning of our verse is that the pillar of cloud was at the door of the tent and God was seen inside the tent. This<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">The pillar of cloud.</i> is what the glory<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">The glory of God.</i> refers to.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">When Scripture speaks of the glory of God appearing in the tent of meeting, the reference is to the pillar of cloud. See Ex. 16:10.</i> The statement <i>that I may give him a charge</i> (v. 14) refers to <i>And he</i><sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Moses.</i> <i>gave Joshua the son of Nun a charge</i> (v. 23) by the command of God, may He be blessed. Scripture therefore reads, <i>which I swore unto them</i> (<i>Ibid.</i>).<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Moses uses the term “I” because he was speaking for God by God’s command.</i> After this came the passage <i>Behold, thou art about to sleep with thy fathers</i> (v. 16).<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">According to I.E. the sequence of events was as follows: Verses 14,15; 23; 16-22; 9. The reason for the aforementioned is purely exegetical. It allows for a logical, sequential unfolding of events.</i> There is no chronological order in the Torah. The passage <i>And it came to pass, when Moses had made an end of writing the words of this law</i> (v. 24) is connected to<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">It follows.</i> <i>And Moses wrote this law</i> (v. 9). AND THIS PEOPLE WILL RISE UP. It is not possible for this to be connected to what precedes it, for what reason is there to say,<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">At this point.</i> <i>and this people will rise up, and go astray</i>.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Our verse does not logically follow God’s telling Moses that He is going to charge Joshua. Hence verses 16-22 follow what is recorded in verse 23.</i>  The meaning of <i>ve-zanah</i> (and go astray) is, to leave God’s authority<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Literally, to leave God’s domain, to believe in another god.</i> in one’s thought. AFTER THE FOREIGN GODS OF THE LAND. We know that God is one.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">God is unchangeable. God remains the same at all times.</i> Change comes from the recepients.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Of Divine beneficence. According to I.E. praying to God does not change God’s mind. It changes the petitioner. The person changes his fate because he becomes a different person. Thus God’s decrees remain unchangeable.</i> God does not change His works,<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">The laws of nature, or any of His actions.</i> for they are executed in wisdom. It is part of the service of God to harness one’s power to receive spiritual inspiration in accordance with the place.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">The Land of Israel. According to I.E. if a person follows a certain way of life, i.e., following God’s commandments, certain things will follow automatically. He also believed that God’s influence varies in accordance with the place. Hence certain laws have to be followed in the Land of Israel if the land is to maintain its sanctity and receive the amount of divine influence allotted to it. See I.E. on Gen. 4:14; 28:16. Also see Ex. 15:17.</i> Scripture therefore reads, <i>the manner of the God of the land</i> (II Kings 17:26).<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">The reference is to the people whom the king of Assyria brought to Samaria. They wanted to learn the manner of the God of the land because they knew that if they wanted to remain in the Land of Israel, they would have to alter their ways to fit the religious requirements of the land.</i> Jacob therefore said,<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">To his sons.</i> <i>Put away the strange gods</i> (Gen. 35:2).<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">According to I.E., Jacob told his sons, “Now that we are in the Land of Israel put away the images which you held on to while you were outside of the Land of Israel.”</i> The place is unlike other places with regard to engaging in sexual intercourse with women whom Scripture deems as being of close flesh.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">A person is not allowed to marry a variety of close relatives. Among these are two sisters and an aunt. However, Jacob married two sisters and Amram married his aunt. According to I.E. they did so because they were outside of the Land of Israel. See I.E. on Lev. 18:26.</i> The intelligent will understand.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">That the Land of Israel has special spiritual significance.</i> [AMONG THEM.] <i>Be-kirbo</i> (among them) refers to <i>foreign</i>.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">That is, foreign people. Our verse reads, <i>and go astray after the foreign gods of the land, whither they go to he among them</i>. I.E. does not believe that Scripture would use the term “among them” when referring to foreign gods, for such gods do not exist, and it is impossible to come among them. Hence his interpretation.</i> Scripture, as it were, states, and go astray after the gods of a foreign people,<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">The Canaanite nations.</i> who are the gods of the land.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">In other words, <i>the foreign gods of the land</i> is short for “the foreign people of the gods of the land.”</i> However, it appears that <i>be-kirbo</i> refers to the word <i>ha-aretz</i> (of the land),<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">In this case <i>be-kirbo</i> should be translated as “in it” or “into the midst of it” and our verse rendered, and go astray after the foreign gods of the land into the midst of which they enter.</i> for the word <i>eretz</i> is found in the masculine.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Hence the word <i>be-kirbo</i> which is masculine, can refer to <i>eretz. Eretz</i> is usually feminine. Hence I.E.’s comment.</i> Compare, <i>And the land</i> (ha-aretz) <i>was not able to bear</i> (nasa)<sup class=\"footnote-marker\">48</sup><i class=\"footnote\"><i>Nasa</i> is masculine.</i> <i>them</i> (Gen. 13:6); <i>the land</i> [is] <i>burnt up</i> (netam<sup class=\"footnote-marker\">49</sup><i class=\"footnote\"><i>Netam</i> is masculine.</i> aretz) (Is. 9:18). AND I WILL FORSAKE THEM. All of them. AND THEY SHALL BE.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">Hebrew, <i>ve-hayah</i> (literally, and he shall be).</i> Each one of them shall be food for the enemy.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">Hence the combination of the plural and the singular.</i>  [AND I WILL SURELY HIDE.] The meaning of <i>And I will surely hide</i> is, if they call Me, I will not answer. Scripture compares God to a person who does not see or know what is happening. It is the custom of Scripture to employ two verbs.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Our verse reads, <i>haster astir</i> (I will surely hide). Literally, hide, I will hide.</i> Those who know grammar understand this.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">That it is biblical style to employ an infinitive followed by a conjugated verb.</i> IN THAT THEY ARE TURNED. This,<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Idol worship.</i> as I previously explained,<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">See I.E. on verse 16.</i> is the great evil. There is no evil which tops it. NOW…WRITE THIS. A commandment that Moses, and all who know how to write,<sup class=\"footnote-marker\">56</sup><i class=\"footnote\"><i>Kitvu</i> (write) is in the plural. Hence I.E.’s comment.</i> should write it. AND TEACH THOU IT. Explain to them the difficult meanings. PUT IT IN THEIR MOUTHS. That they should be able to recite it orally.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">Literally, that they should be proficient in it.</i>  The words <i>ve-lammedah</i> (and teach thou it) and also <i>simah</i> (put it) are irregular, for grammatically the <i>heh</i> of <i>ve-lammedah</i> should have been vocalized with a <i>kamatz</i> and the <i>lamed</i> with a <i>segol</i>.<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Our word should have read <i>ve-lamdeha</i> rather than <i>ve-lammedah</i>. Similarly <i>simah</i> should have read <i>simeha</i>.</i> A WITNESS…AGAINST THE CHILDREN OF ISRAEL. This meaning of our verse is tied to <i>For when I shall have brought them</i> (v. 20).<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">Our verse and the next one form one unit. The verses are to be read as follows: <i>Now…write ye this song…that this song may be a witness for Me against the children of Israel</i> (v. 19), <i>For when I shall have brought them into the land…</i> The song that is being discussed in these verses is the song in the following chapter.</i> It is also possible that our verse is independent,<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">In other words, our verse is not tied to the verse that follows.</i> because Scripture states, <i>ve-anetah</i> (that…shall testify) (v. 21).<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">In this case, verse 20 opens a new thought and is tied to verse 21. The verses are to be read: <i>For when I shall have brought them into the land…</i>(v. 20) <i>that this song shall testify before them</i> (v. 21).</i> <i>Ve-anetah</i> (that…shall testify) is similar to <i>ta’aneh</i> (bear)<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">That is, testify. In other words, <i>ve-anetah</i> does not mean will answer but rather will testify.</i> in <i>thou shalt not bear…against thy neighbor</i> (Ex. 20: 13). The song, as it were, will testify before those who ask, “Why did all this happen to us?”<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">The song will explain to all why what occurred came to pass.</i> BEFORE THEM. <i>Le-fanav</i> means before them. It means that the witness will not be removed from before them but shall always be with them.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">Israel shall always have a copy of the song with them.</i> FOR I KNOW THEIR IMAGINATION. For even if I did not know the future,<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">Supernaturally.</i> I know what they have done until this day.<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">And on this basis can surmise how they will act in the future.</i> THE SAME DAY. Moses did not tarry in doing this thing.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">In committing the song to writing.</i> It is possible that this took place on the day he died, which was after writing the words of the Torah, for Moses wrote the song with it. UNTIL THEY WERE FINISHED. This is connected to <i>the words</i>.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">Hence the plural “they were finished.”</i> THAT MOSES COMMANDED THE LEVITES. Scripture is being brief.<sup class=\"footnote-marker\">69</sup><i class=\"footnote\"><i>The Levites is short for the kohanim, the Levites</i>.</i> Our verse, as it were, says, the earlier-mentioned Levites who are <i>kohanim</i>, but not all the Levites, for they do not touch the ark.<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">I.E.’s interpretation of <i>that bore the ark of the covenant of the Lord</i>.</i> [THAT BORE THE ARK OF THE CONVENT OF THE LORD.] By command. There are many such instances. IT MAY BE THERE FOR A WITNESS AGAINST THEE. Moses speaks to all of Israel. The <i>kohanim</i> are included when he speaks to Israel. However, when Moses addressed the Reubenites and the Gadites he spoke to them alone, as I previously explained.<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">See Deut. 3:18.</i> AND HOW MUCH MORE AFTER MY DEATH. In addition, I know that after my death…<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">You will rebel. According to I.E., <i>ve-af ki achare moti</i> (and how much more after my death) means, and how much more after my death will you rebel.</i> for God told me, <i>and this people will rise up, and go astray</i> (v. 16) after you sleep with your fathers. This is what <i>after my death</i> refers to.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">After my death you will rebel.</i>  [BEFALL YOU.] The meaning of <i>ve-karata</i> (and…will befall you) is similar to <i>ve-chatat</i> (but the fault is) in <i>but the fault is in thine people</i> (Ex. 5:15).<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">Both words are perfects which become imperfects because of the conversive <i>vav</i>.</i> It is explained there.<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">See I.E. on Ex. 5:16 (Vol. 2, p. 123).</i> GIVE EAR. I have previously explained in my book<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The <i>Moznayim</i> (Weiser).</i> that the word <i>ha’azinu</i> (give ear) is related to the word <i>ozen</i> (ear). Scripture, as it were, says incline your ear.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">I.e., pay attention.</i>  I have previously informed you<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">See I.E. on Deut. 3:24. However, I.E. does not there mention Rabbi Saadiah Gaon by name.</i> that the Gaon<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Rabbi Saadiah Gaon.</i> says that the meaning of <i>heavens</i> is the angels and the meaning of the <i>earth</i> is the people of the earth.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Rabbi Saadiah Gaon renders our verse: Give ear, O inhabitants of heaven, and I will speak, And let the people of the earth hear the words of my mouth.</i> On the other hand, its meaning might be that the rain that comes down from heaven and the fruit which the earth produces are called to bear witness.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">See Rashi: “If Israel will act worthily, the witnesses will come and give them their reward…the ground will give its increase, the heavens will bestow its dew.” Rashi’s interpretation is based on the <i>Sifre</i>.</i> I believe that the correct interpretation is that Moses called heaven and earth to witness because they last forever.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">In other words, heaven and earth do not refer to angels and people, or rain and the produce of the earth.</i> Similarly <i>Hear, O ye mountains</i> (Micah 6:2) and also Joshua’s stone.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">See Josh. 24:27: <i>And Joshua said…‘Behold, this stone shall be a witness…for it hath heard all the words of the Lord…’</i></i> Scripture there writes that the stone heard. I have hinted to you that man’s soul is intermediary between the upper and lower worlds.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Man’s soul comes from the middle world. See I.E. on Ex. 19:20 (Vol. 2, p. 338). For the upper, middle, and lower worlds, see I.E. on Ex. 3:15 (Vol. 2, pp. 86-90).</i> The soul compares all things to its body.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Literally, its palace. The body serves as a “palace” for the soul. The mind explains reality by employing figures of speech based on the body. For example, the earth opened her mouth, etc.</i> It certainly does so when speaking to other human beings.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Literally, other inhabitants of the palace.</i> It therefore elevates the low and lowers the high.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">See I.E. on Gen. 1:26 (Vol. 1, p. 45). “Now a human being cannot speak of things above or below without employing human terminology. Hence Scripture uses such terms as the mouth of the earth (Num. 16:30), <i>the hand of the Jordan</i> (Num. 13:29).” Also see I.E. on Ex. 19:20 (Vol. 2, pp. 388,389).</i> SHALL DROP. The word <i>ya’arof</i> (shall drop) is related to the word <i>ya’arof</i> (he will break down) in <i>He will break down their altars</i> (Hos. 10:2). The meaning of <i>ya’arof</i> (shall drop) is will come down. MY DOCTRINE. <i>Likchi</i> (My doctrine) refers to that which one will take away<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">The word <i>lakach</i> means took. The noun <i>lekech</i> thus means a taking.</i> from him.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Learn from Moses.</i> It means a lesson. Compare, <i>lekech</i> (doctrine) in <i>For I give you a good doctrine</i> (Prov. 4:2). AS THE SMALL RAIN. I believe that <i>se’irim</i> (small rain) refers to light rain.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">For it stands in contrast to <i>revivim</i> (showers), which refers to a heavy rain.</i> AND AS THE SHOWERS. The word <i>revivim</i> (showers) is related to the word <i>rav</i> (numerous). They<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"><i>Se’irim</i> (small rain) and <i>revivim</i> (showers).</i> are adjectives. The fact that <i>esev</i> (herb) is stronger than <i>deshe</i> (tender grass) is proof of this.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">That <i>se’irim</i> (small rain) refers to light rain and <i>revivim</i> (showers) to a heavy rain, for Scripture speaks of <i>se’irim</i> falling on <i>deshe</i> and <i>revivim</i> on <i>esev</i>.</i> Some say that <i>se’irim</i> (small rain) is related to <i>sa’ar</i> (hair).<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">It refers to raindrops as thin as hair.</i> Others say that it is related to the word <i>sa’arat</i> (storm of)<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">In this case, <i>se’irim</i> (small rain) means a rainstorm.</i> in <i>storm of God</i> (Jer. 30:23) even though <i>se’irim</i> is spelled with a <i>sin</i>.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">And <i>sa’arah</i> (storm) with a <i>samekh</i>.</i> Similarly, the phrase <i>ve-yista’er alav</i> (shall come against him like a whirlwind) (Dan. 11:40), which is spelled with a <i>sin</i>, means the same as <i>ve-yista’er alav</i> spelled with a <i>samekh</i>.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">The word for storm is usually spelled with a <i>samekh</i>.</i> It is also possible that the word <i>se’irim</i> has no brother in Scripture.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Its meaning is to be ascertained from its context.</i> Our verse repeats itself<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"><i>My speech…repeats My doctrine…; As the small rain</i>…repeats <i>And the showers…</i></i> for emphasis, as is the style in all prophecies. The essence of our verse is that Moses prayed that his words be like dew and rain which, as it is written, do not return unfulfilled<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">See Is. 55:11.</i> but water the earth.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Is. 55:10</i> The meaning of the latter is that Moses’ words should enter the hearts of those who hear them in the same way that the rain affects the earth and fructifies it and causes it to produce plants. ASCRIBE YE GREATNESS. This is addressed to the heavens and the earth, as Scripture states, <i>The heavens declare the glory of God</i> (Ps. 19:2), which is to be understood in accordance with my interpretation.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Those who study astronomy realize how great God is. It is in the latter sense that the heavens declare God’s glory. See I.E. on Ps. 19:2.</i> Similarly <i>Let the heavens and earth praise Him</i> (Ps. 69:35).  [THE ROCK, HIS WORK IS PERFECT.] Moses opens with this phrase to make it known that all that befell Israel did so because of their evil deeds.  The meaning of <i>The Rock</i> is that God, like a rock, is everlasting. Do not be amazed at this,<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">That Scripture compares God to a rock.</i> for Scripture similarly states, <i>The Lord…shall roar like a lion</i> (Hos. 11:10).<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">We thus see that Scripture compares God to mundane objects.</i> Scripture does this because one who speaks cannot compare God’s work to anything but His works, for everything is His work. Rock, in <i>But God is the rock of my heart</i> (Ps. 73:26), similarly means a support, might, and permanence. Others say that <i>tzur</i> (rock) is related to the word <i>tzurah</i> (image). Compare, <i>tzuram</i> (their form) in <i>And their form shall be for the nether-world</i> (Ps. 49:15). Its basic meaning is that God does not consist of matter,<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Hebrew, <i>etzem</i>.</i> which can be molded into a form.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">According to medieval philosophy everything on earth consists of matter and form.</i> On the contrary, He is Primary form.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">He does not consist of matter. According to this interpretation our clause should be rendered, The Primary form, for all His ways are justice.</i> The first interpretation appears correct to me. HIS WORK IS PERFECT. All the works of an artisan are incomplete<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">A human being’s work is not perfect.</i> because the artisan needs the assistance of one greater than he.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The work of an artisan or an author can always be improved upon. Furthermore, most artisans need assistance. Hence what they alone produce can never be perfect.</i> The work of God alone is perfect. Everything is a duality<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Matter and form. Some versions read, everything is in flux.</i> except for the creator of all.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">God does not consist of matter and form.</i> FOR ALL HIS WAYS ARE JUSTICE. His ways do not change.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">The laws of nature are unchangeable.</i> On the contrary, they follow one law.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">They are eternal.</i> This is the praise of God.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">That God’s works are unchangeable. This is what Moses means by <i>ascribe ye greatness unto our God</i> (v. 3).</i> All those who are created change their deeds in accordance with their needs.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">People change their behavior in accordance with their needs. However, God is unchangeable.</i> God’s works<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">The working of the universe. See Chapter 12 of the <i>Yesod Mora</i>.</i> were done for His glory,<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">The world reflects God’s glory. See Ps. 19:1, <i>The heavens declare the glory of God</i>.</i> with might<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Some editions read: God’s works alone were done in might. Creation was a mighty act. Compare the blessing recited upon hearing thunder: “Whose might and power fill the world.” Also see Ps. 29:1, <i>Ascribe unto the Lord glory and strength</i>.</i> and wisdom.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">Hence they are unchanging. See Job 12:13, <i>With Him is wisdom and might</i>. Some editions read: God’s works alone were done in might in accordance with wisdom.</i> The standing still of the sun (Josh. 10:12)<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Which appears to have entailed a suspension of the laws of nature.</i> is no argument to the contrary because, as I explained in its place,<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">I.E.’s commentary on the Book of Joshua is no longer extant.</i> its secret is clear, from the clause <i>And thou, Moon in the valley of Aijalon</i> (<i>Ibid.</i>).<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">See Ralbag on Josh. 10:12. Ralbag was bothered by the issue raised by I.E. According to Ralbag the meaning of Josh. 10:12 is, may Israel defeat its enemies while the sun is still over Gibeon and the moon over the valley of Aijalon. Perhaps I.E. interpreted similarly.</i> A GOD OF FAITHFULNESS AND WITHOUT INIQUITY. God alone has true might,<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">The term used for God in our clause is <i>El</i>. <i>El</i> means mighty. (See I.E. on Ex. 3:15). Hence I.E.’s comment on God’s might.</i> for all the might of the mighty is an “accident;”<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Accident in Aristotelian philosophy refers to a quality which is not part of the essence of a being. For example, color is said to be an accident, for the color of an object is not part of its essence.</i> that is, it depends on outside sources.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">No king or ruler is autonomous. His power is dependent on the will of his underlings.</i> The meaning of our clause is, it is not possible that God does iniquity because He is a God of faithfulness.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">Our verse reads <i>ve-en avel</i> (and without iniquity). The literal meaning <i>of ve-en avel</i> is, and no iniquity. According to this interpretation, and no iniquity means and God does no iniquity.</i> It is possible that <i>ve-en avel</i> (and without iniquity) means and without iniquity in His ways.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">In other words, and no iniquity is short for, and no iniquity in his ways.</i> On the other hand, it is possible that the word <i>El</i> (God) is to be read as if written twice.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Our clause is to be read: A God of faithfulness, not a God of iniquity. According to this interpretation, <i>ve-en avel</i> is to be interpreted as if written, <i>ve-en El avel</i>.</i> JUST AND RIGHT IS HE. Since Scripture states <i>shichet lo</i> (is corruption His) (v. 5),<sup class=\"footnote-marker\">53</sup><i class=\"footnote\"><i>Shichet</i> literally means he destroyed. I.E. renders <i>shichet lo</i> as He destroyed that which belonged to Him, that is Israel.</i> it says a perverse people corrupted God’s righteousness.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Israel corrupted God’s righteous ways by sinning..</i> Look, God alone is right.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">God destroyed the perverse. Hence his act of destruction was not unjust.</i> The rightness of the right is to fix that which is crooked.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">By punishing the wicked. Hence what God did to Israel was not unjust.</i> The word <i>lo</i> (v. 5) therefore refers to what He had at first.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">In other words, <i>shichet lo</i> means He destroyed what was His, that is, Israel. According to I. E. the word <i>lo</i>, which usually means him, is to be interpreted as <i>shelo</i> (his).</i> NO; HIS CHILDREN’S IS THE BLEMISH. <i>Lo banav</i> (no, his children’s) means those who say that they are not his children. Scripture similarly states, <i>Children in whom is no faithfulness</i> (v. 20). Its meaning is that they do not admit that God created them. Although they might profess their belief verbally, they do not believe it in their hearts. The fact that they do not fear God<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">For Scripture declares them to be a crooked and perverse generation.</i> is proof of their lack of belief. The <i>lamed</i> of <i>lo</i> (his) serves itself and another word along with it. It is to be prefixed to the word <i>mumam</i> (the blemish).<sup class=\"footnote-marker\">59</sup><i class=\"footnote\"><i>Mumam</i> is to be read <i>le-mumam</i>. The entire clause is to be interpreted as if written, <i>lo banav le-mumam</i>.</i> The meaning of <i>lemumam</i> is, because of their blemish, their blemish consisting in being <i>A generation crooked and perverse</i>.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">According to this opinion our verse should be interpreted: God destroyed what originally belonged to Him, that is, those who, because of their blemish (which consists in their being a generation perverse and crooked), say that they are not His children.</i> AND PERVERSE. The meaning of <i>u-fetaltol</i> (and perverse) is he grows strong and triumphant in his crookedness.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">I.E. renders <i>ikkesh u-fetaltol</i> (a crooked and perverse) as crooked and triumphant. Hence his interpretation.</i> Compare the word <i>naftule</i> (wrestlings)<sup class=\"footnote-marker\">62</sup><i class=\"footnote\"><i>Petaltol</i> (perverse) and <i>naftule</i> (wrestlings) come from the same root, <i>nun, peh, lamed</i>.</i> in <i>with mighty wrestlings</i> (Gen. 30:8). Some say that the meaning of <i>shichet lo</i> (is corruption His) is, they corrupted themselves; that is, they corrupted their souls. Do not wonder that the singular <i>lo</i> is employed,<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Whereas the rest of the verse refers to Israel in the plural.</i> for this is the style of the language. Can you not see that Scripture reads, <i>Remember</i> (zekhor)<sup class=\"footnote-marker\">64</sup><i class=\"footnote\"><i>Zekhor</i> is singular.</i> <i>the days of old, Consider</i> (binu)<sup class=\"footnote-marker\">65</sup><i class=\"footnote\"><i>Binu</i> is singular.</i> <i>the years of many generations</i> (v. 7). I believe that <i>shichet lo</i> (is corruption His) means they corrupted God;<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">The literal meaning of <i>shichet lo</i> is, they corrupted to him.</i> that is, they corrupted the ways of God, which are implanted in man’s mind,<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Those laws of the Torah which are based on reason. See I.E. on Ex. 20:1 (Vol. 2, p. 407).</i> as well as the statutes which He commanded. Scripture, as it were, says the crooked generation that is not His children corrupted Him.<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">His ways.</i> This is their blemish. The verse that follows, namely, <i>Do you thus requite the Lord</i>, is proof that this is its interpretation.<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">For the verse speaks of harming God, as it were.</i> I have explained the meaning of the <i>heh</i><sup class=\"footnote-marker\">70</sup><i class=\"footnote\">The rules of the interrogative <i>heh</i>. The next verse opens with an interrogative <i>heh</i>. Hence I.E.’s comment.</i> in the book entitled <i>Moznayim</i>. FOOLISH. In their deeds. AND UNWISE. In heart. Look, the entire people are totally deficient in thought and deed. THY FATHER. Scripture states this because it earlier stated that they are not His children. THAT HATH GOTTEN THEE. <i>Kanekha</i> (gotten thee) is similar to <i>kanani</i> (made me)<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">Or gotten me.</i> in <i>The Lord made me</i> (Prov. 8:22). HE…MADE THEE. Fully developed you.<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">Hebrew, <i>tikken</i>. According to I.E. the word may have the meaning of fixing in final form. See I.E. on Gen. 2:4 (Vol. 1, p. 51). According to I.E. this probably means that God saw to it that you reached maturity.</i> AND ESTABLISHED THEE.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">Hebrew, <i>va-yekhoneka</i>. I.E. renders this, and prepared you.</i> For full development.<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">God nurtured Israel so that they would reach the stage of maturity. I.E. renders our verse: Is not He your father that acquired you. He saw to it that you developed and prepared you for development.</i> THE DAYS OF. <i>Yemot</i> (days of) and <i>yeme</i> (days of) are two forms.<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">Two forms in the plural construct of the word <i>yom</i> (day).</i> The same is the case with <i>shenot</i> (years of) and <i>shene</i> (years of).<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">Two forms in the plural construct of the word <i>shanah</i> (year).</i> OF OLD. <i>Olam</i> (of old) means the time that has past. ASK THY FATHER. Scripture states this because it earlier<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">At the opening of the verse.</i> said <i>Remember</i>. If you forgot what your fathers told you, ask them. AND HE WILL DECLARE UNTO THEE. <i>Ve-yaggedekha</i> means and he will declare unto thee.<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">The suffix <i>kha</i> means unto thee. The <i>kha</i> ending usually indicates the accusative (you or thee). Thus <i>ve-yagaddekha</i> would appear to mean, and He will declare you. Hence I.E. points out that here it means will declare to you.</i> Compare, <i>netattani</i> (thou hast given to me)<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">The suffix <i>ni</i> is usually the sign of the accusative. Compare <i>channani</i> (Gen. 33:11). Thus we would ordinarily render, <i>netattani</i>, you have given me. Hence I.E. points out that here it has the meaning of you have given to me. We thus see that at times accusative suffixes are not to be rendered literally.</i> in <i>for that thou hast given to me in the Southland</i><sup class=\"footnote-marker\">80</sup><i class=\"footnote\">Translated according to I.E.</i> (Josh. 15:19). And <i>yetzauni</i> (are gone forth of me) in <i>My children are gone forth of me</i> (Jer. 10:20).<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">Here too an accusative ending is not to be rendered as an accusative, for <i>yetzauni</i> is to be rendered as gone forth of me, not gone forth me.</i> THINE ELDERS. Scripture repeats itself, for it is elegant to do so.<sup class=\"footnote-marker\">82</sup><i class=\"footnote\"><i>Thine elders</i>…repeats the idea of <i>Ask thy father…</i></i> WHEN THE MOST HIGH GAVE TO THE NATIONS THEIR INHERITANCE. The commentaries<sup class=\"footnote-marker\">83</sup><i class=\"footnote\">See Rashi and Rashbam.</i> say that the reference is to “the generation of the dispersion”<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">The generation that was involved in building the tower of Babel. See Gen. 11:1-9.</i> when all the earth became inhabited.<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">Gen. 11:8,9.</i> God at that time decreed that the land of the seven nations should belong to Israel, as this land would be large enough for them. Scripture therefore reads, <i>According to the number of the children of Israel</i>.<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">God set aside the land of the seven nations for the Jews because it was suitable for Israel’s population.</i> HE SET. Some say that <i>yatzev</i> (he set) is an infinitive.<sup class=\"footnote-marker\">87</sup><i class=\"footnote\"><i>Yatzev</i> appears to be a third person imperfect, meaning he will set. The verbs <i>be-hanchel</i> (When…gave the nations their inheritance) and <i>be-hafrido</i> (When He separated) which precede <i>yatzev</i> are infinitives. Hence this opinion that <i>yatzev</i> too is an infinitive.</i> Compare the word <i>dabber</i> (speak)<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">Which appears to be an imperative but which in reality is an infinitive.</i> in <i>behold, I cannot speak</i> (Jer. 1:6). Others say that <i>yatzev</i> (he set) is a verb in the imperfect,<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">Meaning he will set.</i> employed as a perfect.<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">In other words, <i>yatzev</i> is here to be rendered he set.</i> It is like the word <i>ya’asu</i> (they made)<sup class=\"footnote-marker\">91</sup><i class=\"footnote\"><i>Ya’asu</i> (they made) is an imperfect employed as a perfect.</i> in <i>They made a calf in Horeb</i> (Ps. 106:19). I believe that <i>Ask thy father</i> alludes to those “who understand.”<sup class=\"footnote-marker\">92</sup><i class=\"footnote\"><i>Thy father</i> means one who knows and understands the past history of Israel (Weiser).</i> The same applies to “thy elders.” The meaning of <i>the portion</i><sup class=\"footnote-marker\">93</sup><i class=\"footnote\">Hebrew, <i>chelek</i>.</i> <i>of the Lord is His people</i><sup class=\"footnote-marker\">94</sup><i class=\"footnote\">I.E. here comments on verse 9, and then goes back to verse 8 because there is a relationship between <i>for the portion…</i>and <i>according to the number…</i></i> is similar to <i>which the Lord thy God hath allotted</i><sup class=\"footnote-marker\">95</sup><i class=\"footnote\">Or apportioned. Hebrew, <i>chalak</i>. Deut. 4:19 reads: <i>which the Lord thy God hath allotted unto all the peoples under the whole heaven</i>.</i> (Deut. 4:19), for every portion<sup class=\"footnote-marker\">96</sup><i class=\"footnote\">Nation and city.</i> below<sup class=\"footnote-marker\">97</sup><i class=\"footnote\">On earth.</i> has a portion<sup class=\"footnote-marker\">98</sup><i class=\"footnote\">A star or a constellation which determines its destiny.</i> above.<sup class=\"footnote-marker\">99</sup><i class=\"footnote\">However, Israel is the portion of the Lord, not that of any star. See I.E. on Deut. 4:19.</i> ACCORDING TO THE NUMBER OF THE CHILDREN OF ISRAEL. The rabbis, of blessed memory, say that the image of our father Jacob is engraved on the throne of glory.<sup class=\"footnote-marker\">100</sup><i class=\"footnote\">Our verse opens <i>For the portion of the Lord is His people</i>. Hence I.E.’s comment. See <i>Chullin</i> 91b. Also see <i>Bereshit Rabbah</i> 68:18.</i> The latter is a great secret.<sup class=\"footnote-marker\">101</sup><i class=\"footnote\">It means that Israel is God’s portion and that Israel’s destiny is guided by God, not by the stars and constellations (Weiser).</i> <i>For the portion of the Lord is His people</i> is proof of this.<sup class=\"footnote-marker\">102</sup><i class=\"footnote\">The children of Israel are under the direct providence of God.</i> This is a very great status. God did not do this for any nation. Scripture therefore states, <i>Do ye thus requite the Lord, O foolish people and unwise</i>? (v. 6), that is, a people who have fallen from their status in their foolishness. Now, this God is your father, for he created you for His glory,<sup class=\"footnote-marker\">103</sup><i class=\"footnote\">I.E.’s paraphrase of the last part of verse 5.</i> and as Scripture goes on to explain,<sup class=\"footnote-marker\">104</sup><i class=\"footnote\">In verse 10.</i> he taught you as a father teaches his son. THE LOT. <i>Chevel</i> (lot) means a section.<sup class=\"footnote-marker\">105</sup><i class=\"footnote\">The literal meaning of <i>chevel</i> is a cord. Hence I.E.’s comment.</i> Compare, <i>chavalim</i> (the lines) (Ps. 16:6). A section is so called because land is measured with a cord.<sup class=\"footnote-marker\">106</sup><i class=\"footnote\">Thus <i>chevel</i> refers to a portion of land measured by a line, to which one is assigned by lot.</i> HE FOUND HIM. The reference is to <i>thy father that hath gotten thee</i> (v. 6).<sup class=\"footnote-marker\">107</sup><i class=\"footnote\"><i>He</i> refers to <i>thy father</i> (God).</i>  The meaning of <i>He found him</i> is that God’s glory entered into the desert with them. Furthermore, they were like a person wandering in the wilderness,<sup class=\"footnote-marker\">108</sup><i class=\"footnote\">Some versions omit “they were like a person wandering.” See Netter and Krinsky.</i> a place where no man passes,<sup class=\"footnote-marker\">109</sup><i class=\"footnote\">I.E.’s interpretation of a howling wilderness.</i> for so Scripture states.<sup class=\"footnote-marker\">110</sup><i class=\"footnote\">Jer. 2:6.</i> The wilderness is a waste. A HOWLING. A place where animals such as jackals and ostriches howl, and whoever hears their voices is astonished.<sup class=\"footnote-marker\">111</sup><i class=\"footnote\">I.E. renders <i>yelel yeshimon</i> (a howling wilderness) as a place where one is astonished by the howling. He renders <i>yeshimon</i>, he will be astonished.</i> HE COMPASSED HIM ABOUT. The reference is to the clouds.<sup class=\"footnote-marker\">112</sup><i class=\"footnote\">Clouds of glory which surrounded the camp of Israel (Krinsky).</i> HE CARED FOR HIM. By giving him the Torah. HE KEPT HIM. From the enemies. AS THE APPLE OF HIS EYE. I have previously explained the meaning of <i>ishon</i> (apple).<sup class=\"footnote-marker\">113</sup><i class=\"footnote\">It is not clear where.</i>  Scripture speaks as humans do when it says His eye.<sup class=\"footnote-marker\">114</sup><i class=\"footnote\">For God has no eye.</i> It means that God protected them from all enemies and all that lay in wait.<sup class=\"footnote-marker\">115</sup><i class=\"footnote\">To ambush them.</i> AS AN EAGLE THAT STIRRETH UP HER NEST. <i>Ya’ir</i> (stirreth up) is a transitive verb.<sup class=\"footnote-marker\">116</sup><i class=\"footnote\">The verb can also be taken as intransitive and the verse interpreted as stating, as an eagle stirs itself [to guard] its nest. Hence I.E.’s comment.</i> It means He leads them from place to place.<sup class=\"footnote-marker\">117</sup><i class=\"footnote\">Just as an eagle leads its eaglets.</i> HER YOUNG. <i>Gozalav</i> means her young. The word <i>gozal</i> (a young pigeon) in <i>and a turtle-dove, and a young pigeon</i> (Gen. 15:9) is similar. The word <i>gozal</i>, along with the term <i>efrochim</i> (young birds), is a general term.<sup class=\"footnote-marker\">118</sup><i class=\"footnote\">It refers to all kinds of baby birds.</i> It is similar to the term <i>tzippor</i> (bird).<sup class=\"footnote-marker\">119</sup><i class=\"footnote\">Which is a general term for birds.</i> HOVERETH. When they journey.<sup class=\"footnote-marker\">120</sup><i class=\"footnote\">When the baby birds journey, the mother bird hovers over them.</i> <i>Yerachef</i> (hovereth) is related to the word <i>merachefet</i> (hovered) (Gen. 1:2). The cloud acted similarly when Israel journeyed.<sup class=\"footnote-marker\">121</sup><i class=\"footnote\">It hovered over Israel.</i> SPREADETH ABROAD HER WINGS, TAKETH THEM.<sup class=\"footnote-marker\">122</sup><i class=\"footnote\">Hebrew, <i>yissa’ehu</i> (literally, takes it). Hence I.E.’s comment.</i> As an eagle takes each and every chick and bears it<sup class=\"footnote-marker\">123</sup><i class=\"footnote\"><i>Yissa’ehu</i> refers to each chick.</i> on her wing, for the chick does not have the strength to fly. This is the meaning of our verse.<sup class=\"footnote-marker\">124</sup><i class=\"footnote\">Our verse speaks of weakness. The baby bird personifies Israel’s weakness and God’s care for it.</i> However, the meaning of <i>how I bore you on eagles’ wings</i> (Ex. 19:4) is connected to <i>and brought you unto Myself</i> (<i>Ibid.</i>). It means that Israel went out with a high hand<sup class=\"footnote-marker\">125</sup><i class=\"footnote\">They rode on eagles’ wings.</i> and came quickly to Mount Sinai.<sup class=\"footnote-marker\">126</sup><i class=\"footnote\">In contrast to our verse, being carried on eagles’ wings in Ex. 19:4 does not connote weakness.</i> It is similar in meaning to <i>Who are these that fly as a cloud</i> (Is. 60:8). THE LORD ALONE DID LEAD THEM. <i>Adonai badad</i> (the Lord alone) means only the Lord.<sup class=\"footnote-marker\">127</sup><i class=\"footnote\">In other words, the word <i>badad</i> (alone) refers to God.</i> Its meaning is<sup class=\"footnote-marker\">128</sup><i class=\"footnote\">That the Lord alone did lead them.</i> similar to <i>At the commandment of the</i> Lord<sup class=\"footnote-marker\">129</sup><i class=\"footnote\">Alone.</i> <i>they encamped, and at the commandment of the Lord</i><sup class=\"footnote-marker\">130</sup><i class=\"footnote\">Alone.</i> <i>they journeyed</i> (Num. 9:23). God had no associate. It is possible that the word <i>badad</i> (alone) refers to Israel.<sup class=\"footnote-marker\">131</sup><i class=\"footnote\">In this case we should render our clause: the Lord did lead them (Israel) alone; that is, He never led any other people.</i> Compare, <i>Lo, it is a people that shall dwell alone</i> (Num. 23:9). AND THERE WAS NO STRANGE GOD WITH HIM. With Israel.<sup class=\"footnote-marker\">132</sup><i class=\"footnote\"><i>Him</i> refers to Israel, not to God.</i> <i>They roused Him to jealousy with strange gods</i> (v. 16) is proof that this interpretation is correct.<sup class=\"footnote-marker\">133</sup><i class=\"footnote\">For verse 16 compares Israel’s future sins with their past faithfulness.</i> HE MADE HIM RIDE ON THE HIGH PLACES OF THE EARTH. The land of Canaan, which is in the center of the inhabited world. <i>He made him ride</i> is metaphorical.  The reading of the word <i>bamote</i> (high places) does not change because of the <i>vav</i>.<sup class=\"footnote-marker\">134</sup><i class=\"footnote\">The <i>vav</i> is silent, for the vowel is beneath the <i>mem</i> which precedes it.</i> It is related to the word <i>bamotemo</i><sup class=\"footnote-marker\">135</sup><i class=\"footnote\">Here the <i>vav</i> serves as a <i>cholam</i>.</i> (their high places) (Deut. 33:29). The word <i>bemotav</i><sup class=\"footnote-marker\">136</sup><i class=\"footnote\"><i>Be-motav</i> is connected to the word <i>mavet</i> (death). Its <i>bet</i> is a preposition. It has nothing to do with the word <i>bamot</i>, which means a high place.</i> (with…his tomb) in <i>the wicked</i><sup class=\"footnote-marker\">137</sup><i class=\"footnote\">Is. 53:9 reads, <i>And they made his grave with the wicked, And with the rich his tomb</i>. I.E. apparently quoted from memory.</i>…<i>with…his tomb</i> (Is. 53:9) is not related to our word. FRUITAGE. The word <i>tenuvot</i> (fruitage) means fruit. It is related to the word <i>yanuv</i> (increase) in <i>If riches increase</i> (Ps. 62:11). FIELD. <i>Sadai</i> (field) is an adjective.<sup class=\"footnote-marker\">138</sup><i class=\"footnote\">Modifying <i>tenuvot</i> (fruitage). The ending <i>ai</i> usually indicates a plural. Compare, <i>nashai</i> (my wives); <i>benotai</i> (my daughters); <i>banai</i> (my sons). Hence I.E.’s comments.</i> It follows the paradigm of <i>chakham</i> (wise).<sup class=\"footnote-marker\">139</sup><i class=\"footnote\">Both words are vocalized <i>kametz, kametz</i>.</i> The <i>yod</i> of <i>sadai</i> is in place of a <i>heh</i>.<sup class=\"footnote-marker\">140</sup><i class=\"footnote\">The Hebrew word for field is <i>sadeh. Sadeh</i> is spelled with a <i>heh</i>. Hence I.E.’s comment.</i> It is similar to the <i>vav</i> of <i>shalev</i><sup class=\"footnote-marker\">141</sup><i class=\"footnote\">The <i>vav of shalev</i> is in place of a <i>vav</i>, for the root of <i>shalev</i> is <i>shin, lamed, heh</i>.</i> (at ease) in <i>I was at ease</i> (Job 16:12). The clause <i>ya’aloz sadai</i> (let the field exult) (Ps. 96:12) wherein <i>ya’aloz</i> is in the singular proves this.<sup class=\"footnote-marker\">142</sup><i class=\"footnote\">That <i>sadai</i> is singular, not plural.</i> AND HE MADE HIM TO SUCK HONEY OUT OF THE CRAG. This is a metaphor. It is like <i>That the mountains shall drop down sweet wine</i><sup class=\"footnote-marker\">143</sup><i class=\"footnote\">Which is not to be taken literally.</i> (Joel 4:18). The reference is to the abundance of honey and oil which, as is clearly stated in Scripture,<sup class=\"footnote-marker\">144</sup><i class=\"footnote\">See Ezek. 27:17.</i> were exported from the land of Canaan OUT OF THE FLINTY ROCK. The <i>lamed</i> in <i>chalmish</i> (flinty) has no <i>dagesh</i><sup class=\"footnote-marker\">145</sup><i class=\"footnote\">Even though it follows a <i>pattach</i>. Compare the word <i>challamish</i> (flint).</i> because the word is in the construct. <i>Me-chalmish tzur</i> (out of the flinty rock) is the reverse of <i>mi-tzur ha-challamish</i> (out of the rock of flint) (Deut. 8:15).<sup class=\"footnote-marker\">146</sup><i class=\"footnote\">The order of <i>tzur</i> and <i>challamish</i> changes. However, the import of the phrase remains the same.</i> The same is true of <i>charvot tzurim</i> (knives of flint) <i>and tzur charbo</i> (his sword of flint)<sup class=\"footnote-marker\">147</sup><i class=\"footnote\">Translated according to I.E.</i> (Ps. 89:44). CURD OF KINE. An abundance of meat.<sup class=\"footnote-marker\">148</sup><i class=\"footnote\">According to I.E. the term <i>chemah</i> (curd) is not to be taken literally.</i> AND MILK OF SHEEP, WITH FAT OF LAMBS. Were it not for tradition<sup class=\"footnote-marker\">149</sup><i class=\"footnote\">The Rabbinic tradition which states that the fat of any animal which is fit to be offered on the altar may not be eaten.</i> then this verse<sup class=\"footnote-marker\">150</sup><i class=\"footnote\">Which speaks of the “fat of lambs” as food.</i> would serve to support my opinion regarding the fat<sup class=\"footnote-marker\">151</sup><i class=\"footnote\">According to I.E., following the plain meaning of the text the Biblical law prohibiting the eating of fat only applies to animals actually offered on the altar. Our verse, which speaks of the fat of lambs, seems to support this contention.</i> which I mentioned in its place.<sup class=\"footnote-marker\">152</sup><i class=\"footnote\">See I.E. on Lev. 7:20.</i> On the other hand, fat in <i>with fat of lambs</i> means the fleshy and the good.<sup class=\"footnote-marker\">153</sup><i class=\"footnote\">In other words, fat is not to be taken literally.</i> Compare, <i>All the best</i> (chelev)<sup class=\"footnote-marker\">154</sup><i class=\"footnote\">Literally, the fat.</i> <i>of the oil</i> (Num. 18:12).<sup class=\"footnote-marker\">155</sup><i class=\"footnote\">Here too fat is not to be taken literally.</i> OF THE BREED OF BASHAN. Who were raised in the mountain of the Bashan. WITH THE KIDNEY-FAT OF WHEAT. This<sup class=\"footnote-marker\">156</sup><i class=\"footnote\">Kidney-fat.</i> is metaphorical,<sup class=\"footnote-marker\">157</sup><i class=\"footnote\">Wheat does not have kidneys. Hence I.E’s comment.</i> for the fat lies on the kidneys.<sup class=\"footnote-marker\">158</sup><i class=\"footnote\">Hence the term kidney-fat is used as a metaphor for something which is very fat.</i> The kernel of wheat also<sup class=\"footnote-marker\">159</sup><i class=\"footnote\">Another reason for the term kidney-fat.</i> looks like a kidney. AND OF THE BLOOD OF THE GRAPE. The wine. The Land of Israel thus contains an abundance of honey, oil, meat, bread, wine, and all sorts of fruit. This is the meaning of <i>the fruitage of the field</i> (v. 13). Some say that honey refers to date honey.<sup class=\"footnote-marker\">160</sup><i class=\"footnote\">See I.E. on Lev. 2:11.</i> FOAMING WINE. The word <i>chamer</i> (foaming wine) means wine. Compare, <i>kerem chemed</i> (a vineyard of foaming wine) (Is. 27:2). [THOU DRANKEST FOAMING WINE.]<sup class=\"footnote-marker\">161</sup><i class=\"footnote\">Hebrew, <i>tishteh chemer</i>.</i> The <i>tav</i> of the word <i>tishteh</i> (thou drinkest) is a second person<sup class=\"footnote-marker\">162</sup><i class=\"footnote\">A second person masculine prefix. In other words, <i>tishteh</i> means you will drink. The word <i>tishteh</i> can also mean she will drink. Hence I.E.’s comment.</i> prefix. Our verse, as it were, speaks like a person who tells his friend the land has so much wine that you will drink it at all times. Some say that <i>enav</i> (grape) is in the feminine.<sup class=\"footnote-marker\">163</sup><i class=\"footnote\">And <i>tishteh</i> is in the third person feminine. According to this interpretation our verse reads, the blood of the grape will give you wine to drink.</i> However, what they say is worthless, for the <i>tav</i><sup class=\"footnote-marker\">164</sup><i class=\"footnote\">Of <i>tishteh</i>.</i> should have been vocalized with a <i>pattach</i><sup class=\"footnote-marker\">165</sup><i class=\"footnote\">The word should have read <i>tashteh</i>, not <i>tishteh. Tishteh</i> means she will drink; <i>tashteh</i>, she will cause you to drink.</i> so that it would be a causative. Some say that <i>tishteh</i><sup class=\"footnote-marker\">166</sup><i class=\"footnote\">This interpretation takes <i>tishteh</i> to be a third person feminine, meaning she will drink.</i> speaks of the community,<sup class=\"footnote-marker\">167</sup><i class=\"footnote\">Israel. Thus <i>tishteh chemer</i>, she (Israel) will drink wine.</i> for the word Israel is sometimes in the masculine and sometimes in the feminine. This interpretation is a bit closer to the correct meaning.  BUT JESHURUN WAXED FAT. Jeshurun refers to Israel. It is possible that the name <i>Jeshurun</i> is related to the word <i>yashar</i> (upright). Its meaning is, the one who was upright became fat. Some say that the word <i>Jeshurun</i> is related to the word <i>ashurennu</i><sup class=\"footnote-marker\">168</sup><i class=\"footnote\">From the root <i>shin</i>, <i>vav, resh</i>.</i> (I behold him) (Num. 23:9).<sup class=\"footnote-marker\">169</sup><i class=\"footnote\">In this case Jeshurun is a variant of <i>yasharu</i> and means those who behold, the reference being to God’s salvation or God’s glory (Weiser).</i> The first interpretation appears “upright” in my eyes. The fact that Jeshurun is in the singular<sup class=\"footnote-marker\">170</sup><i class=\"footnote\"><i>Va-yishman</i> (waxed fat), the verb governing Jeshurun is singular.</i> is proof of this.<sup class=\"footnote-marker\">171</sup><i class=\"footnote\">That <i>va-yishman yeshurun</i> (but Yeshurun waxed fat) means, and the one who was upright grew fat, for according to the second interpretation Jeshurun is a variant of <i>yasharu</i> which is a plural.</i> AND KICKED. The word <i>va-yivat</i> (and kicked) is similar to <i>tivatu</i> (kick ye) in <i>Wherefore kick ye</i> (I Sam. 2:29). Its meaning is to be ascertained from its context.<sup class=\"footnote-marker\">172</sup><i class=\"footnote\">It means to act disrespectfully. In Rabbinic literature <i>ba’at</i> means to kick.</i> THOU DIDST WAX FAT. It did not enter their minds to take stock of themselves.<sup class=\"footnote-marker\">173</sup><i class=\"footnote\">Each one of the Israelites did not say to himself, <i>Thou didst wax fat, thou didst grow thick, thou didst become gross</i> (Krinsky). The first and last part of our verse is in the third person. The aforementioned is in the second person. Hence I.E.’s comment.</i> THOU DIDST GROW THICK. The word <i>avita</i> (thou didst grow thick) is similar to the word <i>avah</i> (thicker) in <i>My little finger is thicker</i> (I Kings 12:10). THOU DIDST BECOME GROSS. Some say that <i>kasita</i><sup class=\"footnote-marker\">174</sup><i class=\"footnote\">Which is in the <i>kal</i> and is spelled with a <i>sin</i>.</i> (thou didst grow thick) is similar to <i>kissah</i><sup class=\"footnote-marker\">175</sup><i class=\"footnote\">Which is in the <i>pi’el</i> and is spelled with a <i>samekh</i>.</i> (he hath covered) in <i>he hath covered his face with his fatness</i> (Job 15:27),<sup class=\"footnote-marker\">176</sup><i class=\"footnote\">According to this interpretation <i>kasita</i> means you covered; that is, you covered your face with fat.</i> for the word is found in the <i>kal</i> conjugation.<sup class=\"footnote-marker\">177</sup><i class=\"footnote\">Elsewhere in Scripture. See Prov. 12:23; Ps.32:l. According to this interpretation <i>kasita</i> comes from the root <i>kaf, samekh, heh</i>, with the <i>sin</i> substituted for a <i>samekh</i>.</i> Others say that <i>kasita</i> is similar to <i>ke-seh</i> (like…a sheep) in <i>I have gone astray like a lost sheep</i> (Ps. 119:176).<sup class=\"footnote-marker\">178</sup><i class=\"footnote\">In this case the <i>kaf</i> of <i>kasita</i> is a preposition, the word itself comes from the word <i>seh</i> (sheep), and <i>kasita</i> means you became like a sheep.</i> We do not find such a construction in any of the verbs.<sup class=\"footnote-marker\">179</sup><i class=\"footnote\">A verb formed by combining a preposition and a noun.</i> It appears to me the word <i>kasita</i> has no brother.<sup class=\"footnote-marker\">180</sup><i class=\"footnote\">Has no cognate in Scripture, for the root <i>kaf, sin, heh</i> is not found in Scripture.</i> Its meaning is, you kicked. AND HE FORSOOK. The commandments of his God. AND CONTEMNED. In mind and verbally. Its correct meaning is that Israel profaned the name of the Lord for not saving him. He caused this to be.<sup class=\"footnote-marker\">181</sup><i class=\"footnote\">Israel, by sinning, “caused” God not to save him (Krinsky).</i> Scripture therefore continues, <i>the Rock of his salvation</i>, which is to be understood as <i>The Rock, His work is perfect</i> (v. 4).<sup class=\"footnote-marker\">182</sup><i class=\"footnote\">See I.E.’s comments on verse 4.</i> THEY ROUSED HIM. In their thoughts.<sup class=\"footnote-marker\">183</sup><i class=\"footnote\">By believing in foreign gods.</i> Compare, <i>and now nothing will he withheld from them</i> (Gen. 11:6).<sup class=\"footnote-marker\">184</sup><i class=\"footnote\">God punished the builders of the tower of Babel for their intentions. He similarly punished Israel for believing in foreign gods.</i> WITH STRANGE GODS. <i>Be-zarim</i> is to be interpreted as with strange gods.<sup class=\"footnote-marker\">185</sup><i class=\"footnote\"><i>Be-zarim</i> literally means with strange. The word gods is not in the text. Hence I.E.’s comments.</i> WITH ABOMINATIONS. The reference is to idols. DEMONS. <i>Shedim</i> (demons) has the same meaning as s<i>e’irim</i> (satyrs) in <i>the satyrs after whom they go astray</i> (Lev. 17:7).<sup class=\"footnote-marker\">186</sup><i class=\"footnote\">See I.E. on Lev. 17:7. There he defines <i>se’irim</i> as demons. He explains the word as meaning to fear. They are called <i>se’irim</i> because all who see them are terrified.</i> Therefore Rabbi Isaac the son of Saul<sup class=\"footnote-marker\">187</sup><i class=\"footnote\">An eleventh-century Sephardic poet, grammarian, and Bible commentator.</i> who rests in Eden says that the word <i>se’arum</i> (dreaded) in <i>Which your fathers dreaded not</i><sup class=\"footnote-marker\">188</sup><i class=\"footnote\">Our verse.</i> is related to the word <i>se’irim</i>.<sup class=\"footnote-marker\">189</sup><i class=\"footnote\">For the word <i>se’arum</i> means dreaded and <i>se’irim</i> means those who terrify.</i> The <i>lamed</i> of <i>la-shedim</i> (unto demons) pertains to <i>shedim</i> and also to another word.<sup class=\"footnote-marker\">190</sup><i class=\"footnote\">This line is to be interpreted as follows: Some say that the <i>lamed</i> of <i>lashedim</i> (unto demons) pertains to <i>shedim</i> and also to another word.</i> <i>La-shedim lo eloha</i> (unto demons, no-gods) is to be read as if written <i>la-shedim u-le-lo eloha</i> (unto demons and unto no-gods).<sup class=\"footnote-marker\">191</sup><i class=\"footnote\">In this opinion there is no need for Scripture to explain that the demons are not gods.</i> I believe that there is no need for this interpretation. On the contrary, the meaning of <i>la-shedim lo eloha</i> is clearly, unto demons who are no-gods. They are called <i>shedim</i> in the same way that the Emim are called Emim.<sup class=\"footnote-marker\">192</sup><i class=\"footnote\">According to I.E. the Emim are so called because they inspire fear. See Deut. 2:10.</i> They are called <i>shedim</i> because they destroy reason.<sup class=\"footnote-marker\">193</sup><i class=\"footnote\">By the fear which they inspire. The word <i>shadad</i> means to rob.</i> GODS THAT THEY KNEW NOT. How could Israel think that these gods were deities when they did not know these gods by proof.<sup class=\"footnote-marker\">194</sup><i class=\"footnote\">Israel had no evidence that these gods exist.</i> This is the meaning of <i>they knew not</i>. Neither did they know them by tradition. This is what <i>Which your fathers dreaded not</i> refers to. NEW GODS THAT CAME UP OF LATE. A few days ago. They are not ancient. Even their fathers did not know them. DREADED. <i>Se’arum</i> means they were not in dread of them. <i>Se’arum</i> is related to the word <i>ve-yista’er</i> (shall come like a whirlwind) in <i>shall come against him like a whirlwind</i> (Dan. 11:40). It is similar in meaning to <i>sa’ar</i> in <i>That made the hair</i> (sa’arat)<sup class=\"footnote-marker\">195</sup><i class=\"footnote\">This interpretation apparently connects the word <i>se’arum</i> to the word <i>sa’ar</i> (hair). See Rashi, “<i>Se’arum</i> means they were not afraid of them, their hair (<i>sa’aratam</i>) did not stand up in fear of them. It is the nature of man’s hair to stand on end because of fear.”</i> <i>of my flesh to stand up</i> (Job 4:15).<sup class=\"footnote-marker\">196</sup><i class=\"footnote\">In other words, <i>ve-yista’er</i> means, and will frighten. Similarly, the meaning of <i>se’arum</i> is, were not afraid of them.</i> However, it appears that <i>se’arum</i> is related to the word <i>sa’arah</i> (storm) even though the latter is spelled with a <i>samekh</i>.<sup class=\"footnote-marker\">197</sup><i class=\"footnote\">And <i>lo se’arum</i> with a <i>sin</i>.</i> <i>Se’arum</i> is similar to <i>yetza’uni</i> (are gone forth of me)<sup class=\"footnote-marker\">198</sup><i class=\"footnote\">Literally, gone me.</i> in <i>My children are gone forth of me</i> (Jer. 10:20) and in <i>chazaktani</i><sup class=\"footnote-marker\">199</sup><i class=\"footnote\">Literally, stronger I.</i> (Thou hast overcome me) in <i>Thou hast overcome me, and hast prevailed</i> (Jer. 20:7); that is, you are more powerful than me.<sup class=\"footnote-marker\">200</sup><i class=\"footnote\"><i>Yetza’uni</i> and <i>chazaktani</i> are intransitive verbs with accusative suffixes. However, an intransitive verb cannot come with an accusative suffix. Thus these suffixes are not to be taken as accusatives. <i>Yetza’uni</i> is to be rendered, gone forth from me, and <i>chazaktani</i> is to be rendered, you are more powerful than me. The same is true with <i>se’arum</i>, which is an intransitive verb with an accusative. It literally means were in dread you. However, it is to be rendered as were in dread of you.</i> Look, the meaning of <i>se’arum</i> is, they were not afraid of them. OF THE ROCK THAT BEGOT THEE THOU WAST UNMINDFUL. These are the words of the prophet.<sup class=\"footnote-marker\">201</sup><i class=\"footnote\">Moses.</i> He wonders: How did you forget the One who begot you? You served new gods. Also, this clause,<sup class=\"footnote-marker\">202</sup><i class=\"footnote\">Like verse 4.</i> <i>the</i> <i>rock that begot thee</i>, is similar <i>to Look unto the rock whence ye were hewn</i> (Is. 51:1). Israel, as it were, came from God, for everything comes from God’s might.<sup class=\"footnote-marker\">203</sup><i class=\"footnote\">Hence Scripture speaks of God as begetting Israel.</i> Compare, <i>That spread the earth by Myself</i> (Is. 44:24). One must be amazed by those who err in their hearts<sup class=\"footnote-marker\">204</sup><i class=\"footnote\">The Christians.</i> because Scripture states, <i>This day have I begotten thee</i> (Ps. 2:7).<sup class=\"footnote-marker\">205</sup><i class=\"footnote\">They take the verse in its most literal sense and apply it to biological conception.</i> They have forgotten this verse.<sup class=\"footnote-marker\">206</sup><i class=\"footnote\">Where begot is obviously not linked to biological conception.</i> [THOU WAST UNMINDFUL.] The word <i>teshi</i> (thou wast unmindful) is related to the word <i>tinnasheh</i> (you will forget)<sup class=\"footnote-marker\">207</sup><i class=\"footnote\">From the root <i>nun, shin, heh</i>.</i> in [the clause] you shall not forget.<sup class=\"footnote-marker\">208</sup><i class=\"footnote\">Hebrew, <i>lo tinnasheh</i>. There is no such phrase in the Bible. The reference might be to Is. 44:21, which reads <i>lo tinnasheni</i> (do not forget me).</i> The missing silent letter following the <i>tav</i><sup class=\"footnote-marker\">209</sup><i class=\"footnote\">The reference is to the <i>segol</i> beneath the <i>tav</i>. I.E. refers to the <i>segol</i> as a missing silent letter because certain vowels are pronounced as if followed by an unsounded letter. <i>Kal</i> imperfect prefixes are usually vocalized with a <i>chirik</i>. Hence I.E.’s comment.</i> is in place of the omitted <i>dagesh</i> which compensates for the first root letter, <sup class=\"footnote-marker\">210</sup><i class=\"footnote\">The <i>nun</i>, for the root of <i>teshi</i> is <i>nun, shin, heh</i>. When the <i>nun</i> is dropped it is usually compensated for with a <i>dagesh</i>. However, the <i>shin</i> of <i>teshi</i> does not have a <i>dagesh</i>. Hence I.E. points out that the <i>nun</i> is compensated by the change in vowels.</i> and the <i>yod</i> is in place of the <i>heh</i>. Compare the word <i>temchi</i> (blot out)<sup class=\"footnote-marker\">211</sup><i class=\"footnote\">Here too the <i>tav</i> is vocalized with a <i>segol</i> rather than with a <i>chirik</i>, and the <i>yod</i> is in place of a <i>heh</i>. However, it should be noted that in <i>temchi</i> the <i>segol</i> does not take the place of any missing letter. See Filwarg.</i> in <i>Neither blot out their sin</i> (Jer. 18:23). Both words<sup class=\"footnote-marker\">212</sup><i class=\"footnote\"><i>Teshi</i> and <i>temchi</i>.</i> are accented penultimately in order to show a difference between the masculine and the feminine in verbs whose last letter is a silent <i>heh</i>.<sup class=\"footnote-marker\">213</sup><i class=\"footnote\"><i>Teshi</i> and <i>temchi</i> can be either masculine or feminine depending on where the word is accented. If penultimately accented, it is masculine; if ultimately accented, it is feminine.</i> However, it appears to me that the <i>yod</i><sup class=\"footnote-marker\">214</sup><i class=\"footnote\">Of <i>teshi</i> and <i>temchi</i>.</i> is superfluous.<sup class=\"footnote-marker\">215</sup><i class=\"footnote\">The basic words being <i>tesh</i> and <i>temch</i>.</i> It follows the same rule as <i>tet</i> (decline)<sup class=\"footnote-marker\">216</sup><i class=\"footnote\"><i>Tet</i> comes from the root <i>nun, tet, heh</i>. Words ending in a <i>heh</i> come in a shortened form. Thus <i>tet</i> is short for <i>titteh</i>. Similarly, <i>tesh</i> is short for <i>tisheh</i>, and <i>temch</i> for <i>timcheh. Teshi</i> is a variant of <i>tesh</i>, and <i>temchi</i> a variant of <i>temch</i>.</i> does in <i>neither decline</i> (Prov. 4:5). THAT BORE THEE. <i>Mecholelekha</i> means that bore thee. Observe, God who is powerful and mighty as a rock [gave birth to you]. It is possible that the word <i>mecholelekha</i> is related to the word <i>chil</i> (pain), as in <i>Like as a woman with child</i>, <i>that draweth near the time of her delivery, Is in pain</i> (tachil) (Is. 26:17). AND SPURNED.<sup class=\"footnote-marker\">217</sup><i class=\"footnote\">Hebrew, <i>va-yinatz</i>.</i> Scripture similarly writes, <i>veyanetz ha-shaked</i> (And the almond-tree shall blossom) (Eccles. 12:5).<sup class=\"footnote-marker\">218</sup><i class=\"footnote\">In other words, <i>va-yinatz</i> is similar to <i>ve-yanetz</i>. According to I.E., <i>veyanetz ha-shaked</i> means and he will spurn desire (Filwarg). Thus <i>va-yinatz</i> means and he spumed [Israel].</i> On the other hand, it might be an intransitive verb.<sup class=\"footnote-marker\">219</sup><i class=\"footnote\">Va-yinatz meaning, and was angry (Filwarg).</i> HIS SONS AND HIS DAUGHTERS. Men and women, for they too <sup class=\"footnote-marker\">220</sup><i class=\"footnote\">The women.</i> sacrificed to the idols. AND HE SAID. God in His heart or to the angels. I WILL HIDE MY FACE. Scripture speaks as people do.<sup class=\"footnote-marker\">221</sup><i class=\"footnote\">For God has no face.</i> Similarly <i>I will hide Mine eyes from you</i> (Is. 1:15). It means<sup class=\"footnote-marker\">222</sup><i class=\"footnote\">The meaning of <i>I will hide My face</i>.</i> that when they search for Me they will not find help. I WILL SEE WHAT THEIR END WILL BE. Some say that our verse is to be interpreted, <i>I will hide My face from them</i> because I see what they will ultimately do.<sup class=\"footnote-marker\">223</sup><i class=\"footnote\">That they will worship idols. According to this interpretation, <i>I will see what their end shall be</i> means [because] I see what they will ultimately do.</i> However, it is to be understood according to its literal meaning, that is, [so that] I will see what they will do when trouble comes upon them.<sup class=\"footnote-marker\">224</sup><i class=\"footnote\">According to this interpretation, <i>I will see what their end shall be</i> means [so that] I see what they will do when trouble comes upon them.</i> FOR THEY ARE A VERY FROWARD GENERATION. This is connected to <i>I will hide My face</i>.<sup class=\"footnote-marker\">225</sup><i class=\"footnote\">Our verse is to be interpreted: I will hide My face from them because they are a very froward (i.e., perverse) generation.</i> FROWARD.<sup class=\"footnote-marker\">226</sup><i class=\"footnote\">Hebrew, <i>tahpukhot</i> (literally, reversed or overturned).</i> They turned about and served gods besides Me. They were My children, for I gave birth to them. Look, there is no faithfulness in them. The word <i>emun</i> (faithfulness) is a noun. On the other hand, it might be an adjective<sup class=\"footnote-marker\">227</sup><i class=\"footnote\">With the noun which it is modifying missing.</i> meaning there is no faithful man among them, for we find <i>for the faithful fail</i> (Ps. 12:2)<sup class=\"footnote-marker\">228</sup><i class=\"footnote\">Faithful is an adjective and is short for the faithful man.</i> in which <i>faithful</i> is parallel to <i>godly</i> (<i>Ibid.</i>).<sup class=\"footnote-marker\">229</sup><i class=\"footnote\">Godly means a godly man. Similarly, faithful means a faithful man.</i> <i>We</i> also find <i>that keepeth faithfulness</i> (emunim) (Is. 26:2).<sup class=\"footnote-marker\">230</sup><i class=\"footnote\">Here <i>emunim</i> is a noun. We thus see that the word can be either a noun or an adjective.</i> THEY HAVE ROUSED ME. The second root letter<sup class=\"footnote-marker\">231</sup><i class=\"footnote\">The <i>nun</i> of <i>kinuni. Kinuni</i> is a <i>pi’el</i>, and <i>pi’els</i> have a <i>dagesh</i> in their middle root letters. Hence I.E.’s comment.</i> has no <i>dagesh</i> in order to simplify enunciation. WITH A NO-GOD. Its meaning is, a god that has no power to deliver.<sup class=\"footnote-marker\">232</sup><i class=\"footnote\">The word for god employed in our verse is <i>el. El</i> means powerful. Hence I.E.’s comment.</i> WITH THEIR VANITIES. Rather than with something which truly exists. I WILL ROUSE THEM. <i>Akni’em</i> (I will rouse them) is a <i>hifil</i>. It describes two actions.<sup class=\"footnote-marker\">233</sup><i class=\"footnote\"><i>Hifil</i> is the causative form. It refers to what one does and to the object that one acts upon.</i> WITH A NO-PEOPLE. A nation who are not My people. Scripture describes how God shall anger them.<sup class=\"footnote-marker\">234</sup><i class=\"footnote\">Reading <i>yakhisem</i> in place of <i>yakhnisem</i> (<i>Vat. Ebr</i>. 38). It means God shall punish Israel by doing things to them which will upset them.</i> He will bring upon Israel, upon Israel alone, unique troubles which surpass the adversity that he brought upon all others. A VILE NATION. For a fool and a vile person lack understanding. He therefore kills and has no pity. KINDLED. Their provocation, or that which they did,<sup class=\"footnote-marker\">235</sup><i class=\"footnote\">Kindled a fire in my nostril. According to this interpretation our verse reads: For a fire it kindled in My soul.</i> for we find the word <i>kadechah</i> (kindled) to be transitive, as in <i>For ye have kindled</i> (kedachtem) <i>a fire in My nostril</i> (Jer. 17:4). It is possible that <i>kadechah</i> means is kindled.<sup class=\"footnote-marker\">236</sup><i class=\"footnote\">In this case, <i>kadechah</i> is intransitive. According to this interpretation our verse reads: <i>For a fire is kindled in My soul</i>.</i> It is like the word <i>chaveru</i><sup class=\"footnote-marker\">237</sup><i class=\"footnote\">Which is intransitive.</i> (came as allies) (Gen. 14:3), the meaning of which is gathered. All of this<sup class=\"footnote-marker\">238</sup><i class=\"footnote\">The fire and what it does.</i> refers to God’s burning anger. UNTO THE DEPTHS OF THE NETHER-WORLD. Its meaning is similar to that of <i>and that the whole land thereof is brimstone, and salt, and a burning</i> (Deut. 29:22). AND DEVOURETH. Israel. AND SETTETH ABLAZE. <i>Va-telahet</i> (and setteth ablaze)<sup class=\"footnote-marker\">239</sup><i class=\"footnote\">In other words, <i>va-telahet</i> means and setteth ablaze.</i> is related to the word <i>lahat</i> (flaming) in <i>and the flaming sword</i> (Gen. 3:24). THE MOUNTAINS. The mountains of Israel. I WILL HEAP. Some say that the word <i>aspeh</i> (I will heap) means I will add. However, it really means I will consume.<sup class=\"footnote-marker\">240</sup><i class=\"footnote\">So too Rashi in one interpretation.</i> Compare, <i>tispeh</i> (sweep away) in <i>Wilt Thou indeed sweep away</i> (Gen. 18:23). The aforementioned is so, even though <i>aspeh</i> and <i>tispeh</i> differ in conjugation.<sup class=\"footnote-marker\">241</sup><i class=\"footnote\"><i>Aspeh</i> is a <i>hifil. Tispeh</i> is a <i>kal</i>.</i> It means<sup class=\"footnote-marker\">242</sup><i class=\"footnote\">The meaning of <i>aspeh alemo ra’ot</i> (I will heap evils upon them).</i> that there will be no evil that will not come upon them.<sup class=\"footnote-marker\">243</sup><i class=\"footnote\">According to I.E. the meaning of <i>aspeh alemo ra’ot</i> (I will heap evils upon them) is, I will consume (use up) all evils upon them.</i> Scripture<sup class=\"footnote-marker\">244</sup><i class=\"footnote\">In the second half of the verse.</i> compares the evils to arrows that suddenly appear and there is no way to guard oneself against them.<sup class=\"footnote-marker\">245</sup><i class=\"footnote\">In other words, arrows is not to be taken literally. It is a metaphor for evils.</i> THE WASTING OF HUNGER. <i>Meze ra’av</i> (the wasting of hunger) means burnt by hunger. <i>Meze</i> (wasting) is similar to <i>le-meze</i> (that they should heat) in <i>that they should heat the furnace</i> (Dan. 3:19). AND THE DEVOURING OF THE FIERY BOLT. <i>Le-chume reshef</i> (the devouring of the fiery bolt) means consumed<sup class=\"footnote-marker\">246</sup><i class=\"footnote\">Or eaten. I.E. connects the word <i>lechume</i> to <i>lechem</i> (bread).</i> by birds.<sup class=\"footnote-marker\">247</sup><i class=\"footnote\">Filwarg.</i> Compare, <i>As the birds</i> (bene reshef)<sup class=\"footnote-marker\">248</sup><i class=\"footnote\">Birds. See I.E. on Job 5:7.</i> <i>fly upward</i> (Job 5:7).<sup class=\"footnote-marker\">249</sup><i class=\"footnote\">That is, foul air (translated according to I.E).</i> It appears to me that Scripture mentions the four evil punishments. They are: <span class=\"underline\">starvation</span>, which is what <i>The wasting of hunger</i> refers to; <i>and the devouring of the fiery bolt, And bitter destruction</i> refers to <span class=\"underline\">the plague</span>; <i>And the teeth of beasts will I send upon them</i> refers to <span class=\"underline\">the beast</span>: and finally [there is] <span class=\"underline\">the sword</span>, as in <i>Without shall the sword bereave</i> (v. 25). <i>Reshef</i> (the fiery bolt) is thus similar to <i>reshfeha rishpe esh</i> (The flashes thereof are flashes of fire) (Cant. 8:6).<sup class=\"footnote-marker\">250</sup><i class=\"footnote\">In other words, <i>reshef</i> means heat.</i> It means that the air will grow hot.<sup class=\"footnote-marker\">251</sup><i class=\"footnote\">And people will thus die. I.E. believed that very hot air induces the plague.</i> AND …DESTRUCTION. <i>Ketev</i> means destruction. BITTER. <i>Meriri</i> (bitter) refers to bitterness in the air. Compare, <i>ke-meriri yom</i> (like the bitterness of the day) (Job 3:5).<sup class=\"footnote-marker\">252</sup><i class=\"footnote\">Translated according to I.E.</i> Scripture similarly writes, <i>Nor of the destruction</i> (ketev) <i>that wasteth at noonday</i> (Ps. 91:6). The latter refers to the plague. The word <i>u-lechume</i> in <i>u-lechume reshef</i> (and the devouring of the fiery bolt) means devoured by. There are many such instances.<sup class=\"footnote-marker\">253</sup><i class=\"footnote\">In which a verb is formed from the noun <i>lechem</i> (bread). See Prov. 23:1,6; Ps. 141:4.</i> WITH THE VENOM OF CRAWLING THINGS OF THE DUST. The reference is to being bitten. Venom<sup class=\"footnote-marker\">254</sup><i class=\"footnote\">Hebrew, <i>chamat</i>, literally, anger of.</i> refers to being bitten. [DUST.] This refers to fiery snakes.<sup class=\"footnote-marker\">255</sup><i class=\"footnote\">Who crawl in the dust.</i> <i>Zochale</i> (crawling) is related to the word fear.<sup class=\"footnote-marker\">256</sup><i class=\"footnote\"><i>Zachal</i>.</i> They are called <i>zochale</i> because all who see them are afraid of them.<sup class=\"footnote-marker\">257</sup><i class=\"footnote\">According to I.E., <i>zochale afar</i> (crawling things of the dust) literally means the scary of the dust.</i> It is similar to the term <i>emim</i>.<sup class=\"footnote-marker\">258</sup><i class=\"footnote\">See I.E. on verse 17.</i> This is so because there are adjectives [without nouns].<sup class=\"footnote-marker\">259</sup><i class=\"footnote\">In other words, <i>zochale</i> is short for <i>nechashim zochale afar</i> (scary snakes that crawl on the ground). Similarly, <i>emim</i> is short for <i>anashim emim</i> (scary people).</i> Its counterpart<sup class=\"footnote-marker\">260</sup><i class=\"footnote\"><i>Zachalti</i> (I was afraid). Translated according to I.E.</i> is found in the speech of Elihu the son of Barachel (Job 32:6). BOTH YOUNG MAN. This<sup class=\"footnote-marker\">261</sup><i class=\"footnote\">Both young men.</i> is connected to <i>Without shall the sword bereave</i>.<sup class=\"footnote-marker\">262</sup><i class=\"footnote\">Rather than to what immediately comes before it.</i> Scripture reads <i>gam</i> (both)<sup class=\"footnote-marker\">263</sup><i class=\"footnote\">Our clause reads <i>gam bachur</i> (so young man).  The word <i>also</i> is out of place here.</i> in accordance with the rules of the Hebrew language, as I have previously explained.<sup class=\"footnote-marker\">264</sup><i class=\"footnote\">See I.E. on Ex. 4:10 (Vol. 2, p. 99), “It is the custom of the Hebrews when they want to compare two or three things to add the word <i>gam</i> (also) to the first object.”</i> Look, the Torah includes<sup class=\"footnote-marker\">265</sup><i class=\"footnote\">Among those whom the sword will slay.</i> all: young men, virgins, old men, and youths.  I WOULD MAKE AN END OF THEM. Some say that the word <i>afehem</i> (I would make an end of them) is a combination of three words.<sup class=\"footnote-marker\">266</sup><i class=\"footnote\"><i>Af ey hem</i>, i.e. (anger, where, they), I said in my anger I will make them, as it were, not existent. So Rashi, based on the <i>Sifre</i>.</i> Actually, it has no neighbor.<sup class=\"footnote-marker\">267</sup><i class=\"footnote\">The word is not found elsewhere in Scripture. Its meaning can only be ascertained from its context.</i> Its meaning is, I will destroy them, for Scripture states afterwards, <i>I would make their memory cease from among</i> <i>m</i>en. Look, all of them will die.<sup class=\"footnote-marker\">268</sup><i class=\"footnote\">I.E.’s elaboration of <i>afehem</i>.</i> If the grammarians<sup class=\"footnote-marker\">269</sup><i class=\"footnote\">Menachem ben Saruk. See Rashi.</i> who say that <i>afehem</i> means I will scatter them to all the corners are right,<sup class=\"footnote-marker\">270</sup><i class=\"footnote\">This opinion connects <i>afehem</i> to <i>pe’ah</i> (corner).</i> then the idea expressed by the first part of the verse is not to be connected to that of the second.<sup class=\"footnote-marker\">271</sup><i class=\"footnote\">For the first part speaks of Israel’s being scattered and the second of Israel being destroyed.</i> Some say that the meaning of <i>afehem</i> is, I will destroy them in my anger.<sup class=\"footnote-marker\">272</sup><i class=\"footnote\">This interpretation connects <i>afehem</i> to <i>af</i> (anger) from the root <i>alef, nun, feh</i>. According to this interpretation, <i>afehem</i> literally means I will place My anger on them.</i> Behold, the meaning of <i>afehem</i> is,<sup class=\"footnote-marker\">273</sup><i class=\"footnote\">As noted above.</i> I will destroy them.<sup class=\"footnote-marker\">274</sup><i class=\"footnote\">This interpretation unlike the first does not explain <i>afehem</i> as a compound of three words.</i> <i>Afehem</i> is similar in meaning to <i>ashbitah</i> (I would make…cease). Scripture repeats itself.<sup class=\"footnote-marker\">275</sup><i class=\"footnote\">The second half of the verse repeats the idea of the first half.</i> This interpretation<sup class=\"footnote-marker\">276</sup><i class=\"footnote\">The interpretation that connects <i>afehem</i> to <i>af</i>.</i> would be correct were it not for the <i>alef</i> of <i>afehem</i>,<sup class=\"footnote-marker\">277</sup><i class=\"footnote\"><i>Afehem</i> is spelled with an <i>alef</i> following the <i>feh</i>. If <i>afehem</i> was connected to the word <i>af</i>, then there is no way to explain the <i>alef</i> which follows the <i>heh</i>.</i> for the word should have read <i>anfehem</i>,<sup class=\"footnote-marker\">278</sup><i class=\"footnote\">If <i>afehem</i> was connected to the word <i>af</i>, then it would be spelled with a <i>nun</i> (<i>anfehem</i>), for the root of <i>af</i> is <i>alef, nun, peh</i>.</i> meaning I will be angry at them. The first interpretation<sup class=\"footnote-marker\">279</sup><i class=\"footnote\">Which interprets <i>afehem</i> as meaning I will destroy them.</i> is correct. [I THOUGHT.] The meaning of <i>amarti</i> (I thought) is, I said to Myself. The Torah speaks as people do. I DREADED. <i>Agur</i> means I dreaded. It is related to the word <i>va-yagar</i> (was sore afraid) in <i>And Moab was sore afraid</i> (Num. 22:3). The Aramaic translation connects it to the word <i>agerah</i> (gathereth) in <i>And gatherest…in the harvest</i> (Prov. 6:8).<sup class=\"footnote-marker\">280</sup><i class=\"footnote\">Onkelos renders our clause, were it not that the wrath of the enemy was gathered [against Israel to destroy them]. See Rashi.</i> Actually it is related to the word <i>tigrah</i> (fight).<sup class=\"footnote-marker\">281</sup><i class=\"footnote\">I.E. renders <i>lule ka’as oyev agur</i> (were it not that I dreaded the enemy’s provocation) as were it not that I had to fight against the enemy’s anger.</i> Scripture speaks as people do so that those who hear will understand.<sup class=\"footnote-marker\">282</sup><i class=\"footnote\">In other words, our verse is not to be taken literally.</i> SHOULD MISDEEM. <i>Yenakkeru</i> (misdeem)<sup class=\"footnote-marker\">283</sup><i class=\"footnote\">A <i>pi’el</i>.</i> is the reverse of <i>yakkiru</i><sup class=\"footnote-marker\">284</sup><i class=\"footnote\">A <i>hifil</i>.</i> (they shall recognize).<sup class=\"footnote-marker\">285</sup><i class=\"footnote\">Both words come from the root <i>nun, kaf, resh</i>. When the word comes in the <i>pi’el</i> it means to estrange; when it comes in the <i>hifil</i> it means to recognize.</i> <i>Yenakkeru</i> is similar<sup class=\"footnote-marker\">286</sup><i class=\"footnote\">In meaning.</i> to <i>va-yitnakker</i><sup class=\"footnote-marker\">287</sup><i class=\"footnote\">A <i>hitpa’el</i>.</i> (but made himself strange) in <i>but made himself strange unto them</i> (Gen. 42:7). HATH WROUGHT ALL THIS. Upon the tribes.<sup class=\"footnote-marker\">288</sup><i class=\"footnote\">Of Israel.</i> FOR THEY ARE A NATION VOID OF COUNSEL. The reference is to the enemies of Israel. This is its correct interpretation.<sup class=\"footnote-marker\">289</sup><i class=\"footnote\">The <i>Sifre</i> quotes Rabbi Judah as interpreting this verse as referring to Israel. Rabbi Nehemiah explains it as referring to Israel’s enemies. Hence I.E.’s comment.</i> The word <i>ovad</i> (void) is an adjective.<sup class=\"footnote-marker\">290</sup><i class=\"footnote\">Describing nation.</i> It is in the construct.<sup class=\"footnote-marker\">291</sup><i class=\"footnote\">It is connected to the word <i>etzot</i> (counsel).</i> It is therefore vocalized with a <i>pattach</i> beneath the <i>bet</i>.<sup class=\"footnote-marker\">292</sup><i class=\"footnote\">Rather than a <i>tzereh, ovad</i> in place of <i>oved</i>.</i> It is known that the word <i>ovad</i> is an intransitive verb.<sup class=\"footnote-marker\">293</sup><i class=\"footnote\">Hence it does not act upon the word <i>etzot</i> (counsel). <i>Ovad etzot</i> (void of counsel) is not to be rendered, voids counsel.</i> The correct interpretation of <i>ovad etzot</i> is that <i>etzot</i> (counsel) reverts to <i>ovad</i> (void).<sup class=\"footnote-marker\">294</sup><i class=\"footnote\">In other words, <i>ovad etzot</i> is to be rendered, void of counsel.</i> It is similar to <i>novelet aleha</i> (whose leaf fadeth)<sup class=\"footnote-marker\">295</sup><i class=\"footnote\"><i>Novelet aleha</i> is to be rendered, whose leaf fadeth, rather than fadeth its leaves, for <i>novelet</i> is an intransitive verb.</i> (Is. 1:30). The same is true of <i>ve-tovedu derekh</i> (and ye perish in the way) (Ps. 2:12)<sup class=\"footnote-marker\">296</sup><i class=\"footnote\">According to I.E., <i>ve-tovedu derekh</i> (and ye perish in the way) is to be rendered, and you perish with regard to the way, not and you perish the way.</i> wherein <i>tovedu</i> is connected to <i>derekh</i>. The Aramaic translator who rendered <i>ovad etzot</i> as <i>me’abbede etzah</i> (void of counsel) understood this. IF THEY WERE WISE. If they were wise and understood that God did all of this to Israel because of all their sins, they would comprehend their eventual end, namely, that God would do so<sup class=\"footnote-marker\">297</sup><i class=\"footnote\">To them, at their later end.</i> because of their sins.<sup class=\"footnote-marker\">298</sup><i class=\"footnote\">In other words, if they were wise they would know that God would ultimately punish them.</i> HOW SHOULD ONE CHASE. If Israel was wise<sup class=\"footnote-marker\">299</sup><i class=\"footnote\">This is either an alternative interpretation (Krinsky) or we should read: If the enemies of Israel were wise.</i> they would understand how one of their enemies could pursue a thousand Israelites. This occurred only because their Rock has forsaken them. Others interpret our verse as how did Israel, who are now weak, at first pursue a thousand of their enemies.<sup class=\"footnote-marker\">300</sup><i class=\"footnote\">See first note on verse 28.</i> EXCEPT THEIR ROCK HAD GIVEN THEM OVER. <i>Mekharam</i> means had given them over.<sup class=\"footnote-marker\">301</sup><i class=\"footnote\">The word literally means sold them. Hence I.E.’s comment.</i> The same applies to <i>yimkor</i> (will give over) in <i>for the Lord will give Sisera over</i> (Jud. 4:9). Its meaning is that God, as it were, gave them over as in payment<sup class=\"footnote-marker\">302</sup><i class=\"footnote\">Punishment.</i> for their deeds. It is thus a literal sale.<sup class=\"footnote-marker\">303</sup><i class=\"footnote\">Hence the use of the word <i>mekharam</i> in our verse.</i> HAD DELIVERED THEM UP. <i>Hisgiram</i> (had delivered them up) is similar to <i>yisgor</i> (shutteth up) in, <i>He shutteth up a man</i> (Job 12:14).<sup class=\"footnote-marker\">304</sup><i class=\"footnote\">In this case our verse reads, except their Rock has shut them up.</i> On the other hand, it might be similar to <i>hasgiro</i> (deliver him up) in <i>and our part shall be to deliver him up</i> (I Sam. 23:20). FOR THEIR ROCK IS NOT AS OUR ROCK. These are the words of Moses.<sup class=\"footnote-marker\">305</sup><i class=\"footnote\">From verse 20 up to this verse God is the speaker. Hence I.E. points out that Moses is now the speaker.</i> Moses explains <i>for they</i><sup class=\"footnote-marker\">306</sup><i class=\"footnote\">Israel’s enemies.</i> <i>are a nation void of counsel</i> (v. 28). It means that our Rock<sup class=\"footnote-marker\">307</sup><i class=\"footnote\">God.</i> has handed us over, and the nations have no rock like our Rock, and they are no better than we<sup class=\"footnote-marker\">308</sup><i class=\"footnote\">I.E.’s interpretation of <i>our enemies themselves being judges</i>.</i> are.<sup class=\"footnote-marker\">309</sup><i class=\"footnote\">In other words, <i>for they are a nation void of counsel</i> means the nations do not realize that the God of Israel has delivered Israel into their hands and that their own gods had nothing to do with it.</i> Scripture similarly states, and our enemies are not judges.<sup class=\"footnote-marker\">310</sup><i class=\"footnote\">For the word <i>lo</i> (not) in the first half of the verse also applies to the second half of the verse. I.E. reads <i>ve-oyevenu pelilim</i> (even our enemies themselves being judges) as <i>ve-oyevenu lo pelilim</i> (and our enemies are not judges); i.e., they did not execute judgment upon us, God did.</i> Compare, <i>And I have not learned wisdom</i> (Prov. 30:3).<sup class=\"footnote-marker\">311</sup><i class=\"footnote\">The verse continues, and I have knowledge of the Holy One. According to I.E. the latter should be read, and I do not have knowledge of the Holy One, for the word <i>lo</i> (no or not) is carried over to the second part of the verse. The verse should be read: And I have not learned wisdom and I have no knowledge of the Holy One.</i> Others say that the meaning of <i>Even our enemies themselves being judges</i> is as follows: our enemies admit this.<sup class=\"footnote-marker\">312</sup><i class=\"footnote\">That their rock is not like our Rock.</i> It is therefore not connected to<sup class=\"footnote-marker\">313</sup><i class=\"footnote\">Unlike the first interpretation. According to the first interpretation our verse reads, and our enemies are not our judges. This leads into, <i>For their vine is of the vine of Sodom</i>.</i> <i>For their vine is of the vine of Sodom</i> (v. 32).<sup class=\"footnote-marker\">314</sup><i class=\"footnote\">For the end of our verse (v. 31) says something positive about Israel’s enemies, and <i>For their vine is of the vine of Sodom</i> does not follow.</i>  AND OF THE FIELDS OF GOMORRAH. Scripture repeats itself.<sup class=\"footnote-marker\">315</sup><i class=\"footnote\">The second part of the line repeats the first half.</i> The same is true of <i>Their clusters are bitter</i>.<sup class=\"footnote-marker\">316</sup><i class=\"footnote\">It repeats that which precedes it.</i> THE VENOM OF. Look, the wine<sup class=\"footnote-marker\">317</sup><i class=\"footnote\">Spoken of in the previous verse.</i> is like the venom of angry serpents.<sup class=\"footnote-marker\">318</sup><i class=\"footnote\">The venom of the bite. See I.E. on verse 23.</i> AND THE CRUEL POISON OF ASPS. <i>Petanim</i> (asps) is similar to the word <i>paten</i> (asp) in <i>on the hole of the asp</i> (Is. 11:8). Even though <i>rosh</i> (poison) is spelled with an <i>alef</i>, it has the same meaning as its counterparts which are spelled with a <i>vav.<sup class=\"footnote-marker\">319</sup><i class=\"footnote\">Such as the word <i>rosh</i> in verse 32.</i></i> CRUEL. <i>Akhzar</i> (cruel) means mighty.<sup class=\"footnote-marker\">320</sup><i class=\"footnote\">One who is mighty and does not display pity (Krinsky).</i> The <i>alef</i> is superfluous,<sup class=\"footnote-marker\">321</sup><i class=\"footnote\">Its root is <i>kaf, zayin, bet</i>, and its <i>alef</i> is not a prefix or a particle.</i> like the <i>alef</i> of <i>etzba</i> (finger)<sup class=\"footnote-marker\">322</sup><i class=\"footnote\">The root of which is <i>tzadai, bet, ayin</i>.</i> and <i>ezro’a</i> (arm).<sup class=\"footnote-marker\">323</sup><i class=\"footnote\">The root of which is <i>zayin, resh, ayin</i>.</i> IS NOT THIS LAID UP IN STORE WITH ME. These are the words of God. Some say the reference is to the decrees.<sup class=\"footnote-marker\">324</sup><i class=\"footnote\">Which Israel’s enemies have decreed against Israel. In other words, God has not forgotten what Israel’s enemies did to them but has, as it were, stored the account in His record books.</i> It appears to me that the reference is to their wine, which is the poison of asps. It is laid in store<sup class=\"footnote-marker\">325</sup><i class=\"footnote\">In God’s storehouses.</i> until they drink it.<sup class=\"footnote-marker\">326</sup><i class=\"footnote\">Until God decides that it is time to make Israel’s enemies drink of it.</i> The meaning of the word <i>kamus</i> (laid up in store) is to be ascertained from its context, for it has no family.<sup class=\"footnote-marker\">327</sup><i class=\"footnote\">No similar words are found in Scripture.</i> SEALED UP IN MY TREASURIES. So that no hand touches it. It is kept for them,<sup class=\"footnote-marker\">328</sup><i class=\"footnote\">The enemies of Israel.</i> for vengeance is to be exacted from them. VENGEANCE IS MINE, AND RECOMPENSE. <i>Shillem</i> (recompense) is a noun.<sup class=\"footnote-marker\">329</sup><i class=\"footnote\">Although it is vocalized like a verb. Compare, <i>dibber</i>.</i> It is like the word <i>kitter</i> (offering)<sup class=\"footnote-marker\">330</sup><i class=\"footnote\">It is similarly vocalized.</i> in <i>The offering…did not</i> (Jer. 44:21). It means<sup class=\"footnote-marker\">331</sup><i class=\"footnote\">The meaning of <i>Vengeance is mine, and recompense</i>.</i> that <i>Vengeance is mine</i>, and mine is the recompense to compensate them in accordance with their deeds. AGAINST THE TIME WHEN THEIR FOOT SHALL SLIP. It means<sup class=\"footnote-marker\">332</sup><i class=\"footnote\">The meaning of <i>when their foot shall slip</i>.</i> they will fall and be unable to stand.  The meaning of <i>Against the time</i> is similar to that of <i>Yea, even the wicked for the day of evil</i> (Prov. 16:4). It is a great secret.<sup class=\"footnote-marker\">333</sup><i class=\"footnote\">The day set aside to punish Israel’s enemies (Weiser).</i> FOR THE DAY OF THEIR CALAMITY IS AT HAND. Let them not think that the vengeance will be exacted from their children.<sup class=\"footnote-marker\">334</sup><i class=\"footnote\">It will be exacted from them and not from their children.</i> AND THE THINGS THAT ARE TO COME UPON THEM SHALL MAKE HASTE. <i>Ve-chash atidot lamo</i> (and the things that are to come upon them shall make haste) means each one of the future events that are to come upon them shall make haste.<sup class=\"footnote-marker\">335</sup><i class=\"footnote\"><i>Chash</i> is in the singular. <i>atidot</i> is a plural. Thus our clause reads, “The things that are to come upon them [it] makes haste.” According to I.E the singular in a combination of the singular and the plural refers to each thing included in the plural.</i> It is like <i>Its branches</i> (banot)<sup class=\"footnote-marker\">336</sup><i class=\"footnote\"><i>Banot</i> is a plural.</i> <i>run</i> (tza’adah)<sup class=\"footnote-marker\">337</sup><i class=\"footnote\"><i>Tza’adah</i> is a singular.</i> <i>over the wall</i> (Gen. 49:22).<sup class=\"footnote-marker\">338</sup><i class=\"footnote\">Which, because of the combination of the singular and the plural is to be rendered, each one of its branches runs over the wall. See I.E. on Gen. 49:22 (Vol. 1, p. 442).</i> Or the meaning of <i>ve-chash atidot lamo</i> is, the day (<i>yom</i>)<sup class=\"footnote-marker\">339</sup><i class=\"footnote\"><i>Yom</i> is a singular.</i> when the future things that are to come upon them makes haste.<sup class=\"footnote-marker\">340</sup><i class=\"footnote\">In other words, <i>atidot</i> (things about to come) is short for <i>yom atidot</i> (the day the things that are about to come).</i> The first interpretation is correct. The word <i>chash</i> (make haste) comes from a root in which only two letters are present.<sup class=\"footnote-marker\">341</sup><i class=\"footnote\">Its root is <i>chet, vav, shin</i>.</i>  The meaning of <i>the things that are to come</i> is, the evil things that are about to come. FOR THE LORD WILL JUDGE HIS PEOPLE. God will exact judgment from Israel’s enemies on behalf of His people. It is like <i>Be Thou my judge, O God, and plead my cause</i> (Ps. 43:1).<sup class=\"footnote-marker\">342</sup><i class=\"footnote\">The meaning of which is, act on my behalf and exact punishment from my enemies. See I.E. on Ps. 43:1.</i> AND REPENT HIMSELF. I have previously explained this.<sup class=\"footnote-marker\">343</sup><i class=\"footnote\">See I.E. on Gen. 6:6 (Vol. 1, p. 96). “The Torah spoke in the language of men, for we know that God is not a man that he should repent. The term is used because if a human being acted in the way God did…it would be said of him that he repented.”</i> THEIR STAY IS GONE. The stay of Israel. <i>Yad</i> (stay) means the strength. The <i>tav</i> of <i>azelat</i> is in place of a <i>heh</i>,<sup class=\"footnote-marker\">344</sup><i class=\"footnote\"><i>Azelat</i> is a variant of <i>azelah</i>. The latter is the usual form of the third person perfect feminine. <i>Azelat</i> has the form of a construct. Hence I.E.’s comment.</i> for both the <i>heh</i> and the <i>tav</i> are signs of the feminine. The word <i>ve-shavat</i><sup class=\"footnote-marker\">345</sup><i class=\"footnote\"><i>Shavat</i> is a third person feminine perfect.</i> (then it shall return) in <i>then it shall return to the prince</i> is similar (Ezek. 46:17). AND THERE IS NONE REMAINING, SHUT UP OR LEFT AT LARGE. When the captives are numerous, the captors take some of them and leave others, but in this case almost all are lost.<sup class=\"footnote-marker\">346</sup><i class=\"footnote\">So many have been killed that there are few captives and few that have been left.</i> AND IT IS SAID.<sup class=\"footnote-marker\">347</sup><i class=\"footnote\">Hebrew, <i>ve-amar</i> (and he shall say). Hence I.E.’s comment.</i> And the enemy shall say. THE ROCK IN WHOM THEY TRUSTED. This is to be understood in accordance with my previous interpretation.<sup class=\"footnote-marker\">348</sup><i class=\"footnote\">God is referred to as a Rock because he is everlasting. See I.E. on verse 4.</i> WHO DID EAT. Scripture employs the language of the enemies<sup class=\"footnote-marker\">349</sup><i class=\"footnote\">Of Israel.</i> who thought that the burnt offerings serve as food for God. Scripture employs the plural as they do.<sup class=\"footnote-marker\">350</sup><i class=\"footnote\">The nations speak of Israel’s gods (<i>yokhelu, yishtu, yakumu</i>).</i> The Torah therefore states, <i>I</i>, only <i>I, am He, And there is no god with Me</i> (v. 39). THE WINE OF THEIR DRINK-OFFERING. <i>Yen nesikham</i><sup class=\"footnote-marker\">351</sup><i class=\"footnote\">The absolute form of which is <i>nasikh</i>.</i> (the wine of their drink-offering) is similar to <i>venisko</i><sup class=\"footnote-marker\">352</sup><i class=\"footnote\">The absolute form of which is <i>nesekh</i>.</i> <i>yayin</i> (and the drink-offering thereof shall be of wine) (Lev. 23:13). They are two terms.<sup class=\"footnote-marker\">353</sup><i class=\"footnote\">There are two words from the same root for drink offering, <i>nasikh</i> and <i>nesekh</i>.</i> Some say that <i>yen nesikham</i> (the wine of their drink-offering) means the wine of their king,<sup class=\"footnote-marker\">354</sup><i class=\"footnote\">For <i>nasikh</i> means a prince or a king.</i> for the kings used to donate the wine for the burnt offering. Compare, <i>nesikhe midian</i> (the princes of Midian) (Josh. 13:21).<sup class=\"footnote-marker\">355</sup><i class=\"footnote\">There is an error in the quote. Joshua reads <i>neshikhe sihon</i>. If it is not a scribal error, then I.E. quoted from memory and erred.</i> The first interpretation appears correct to me. AND HELP YOU. <i>Ve-yazrukhem</i> (and help you) is similar to <i>berakhnukhem</i> (we bless you) (Ps. 119:26).<sup class=\"footnote-marker\">356</sup><i class=\"footnote\">In that a verb is joined with a pronoun and is similarly vocalized.</i> If you<sup class=\"footnote-marker\">357</sup><i class=\"footnote\">Israel.</i> say that the Lord alone is God<sup class=\"footnote-marker\">358</sup><i class=\"footnote\">The previous clauses speak of gods. Our clause speaks of one God (Let Him rise up and help you). Hence I.E.’s paraphrase.</i> then let Him<sup class=\"footnote-marker\">359</sup><i class=\"footnote\"><i>Yehi</i> (let Him) is in the singular.</i> protect you from the coming troubles.<sup class=\"footnote-marker\">360</sup><i class=\"footnote\">Israel’s enemies say to Israel, if the Lord alone is God then let Him protect you.</i> I, EVEN I.<sup class=\"footnote-marker\">361</sup><i class=\"footnote\">Literally, I, I am He.</i> The word <i>I</i> is written twice.<sup class=\"footnote-marker\">362</sup><i class=\"footnote\">For emphasis.</i> Compare, <i>I, even I</i><sup class=\"footnote-marker\">363</sup><i class=\"footnote\">Literally, I, I.</i> (Is. 51:12). On the other hand, its<sup class=\"footnote-marker\">364</sup><i class=\"footnote\">The meaning of I, I am He.</i> meaning might be, I am He, and I do not change.<sup class=\"footnote-marker\">365</sup><i class=\"footnote\">I, I am always He. I do not change.</i> The latter is the correct interpretation, for God has no co-worker.<sup class=\"footnote-marker\">366</sup><i class=\"footnote\">To whom one can attribute certain acts of God. This clause paraphrases <i>And there is no god with Me</i>.</i> I am He that put Israel to death, and I will bring them back to life. Look, they were not saved.<sup class=\"footnote-marker\">367</sup><i class=\"footnote\">The Israelites whom God put to death.</i> There is none that can deliver you out of My hand, even you out of My hand,<sup class=\"footnote-marker\">368</sup><i class=\"footnote\">If it is not a scribal error then I.E. is repeating himself for purposes of emphasis.</i> until I execute My judgment upon you. Many say that we can derive the existence of life in the future world from this verse.<sup class=\"footnote-marker\">369</sup><i class=\"footnote\">See Talmud <i>Sanhedrin</i> 91b; <i>Peshachim</i> 68a, and <i>Sifre</i> on this verse.</i> They offer proof from the fact that Scripture first states, <i>I kill</i> and then, <i>I make alive</i>.<sup class=\"footnote-marker\">370</sup><i class=\"footnote\">According to this interpretation, <i>I kill and I make alive</i> refers to the same person.</i> It similarly reads, <i>The Lord killeth, and maketh alive</i> (I Sam. 2:6). <i>He bringeth down to the grave, and bringeth up (Ibid.</i>) is proof.<sup class=\"footnote-marker\">371</sup><i class=\"footnote\">That Scripture speaks of one and the same person.</i> <i>Others offer proof<sup class=\"footnote-marker\">372</sup><i class=\"footnote\">Of the existence of life after death.</i> from: And surely your blood of your lives (nafshotekhem)<sup class=\"footnote-marker\">373</sup><i class=\"footnote\"><i>Nafshotekhem</i> may be rendered, your souls.</i> will I require (Gen. 9:5).<sup class=\"footnote-marker\">374</sup><i class=\"footnote\">This verse proves that man has a soul.</i> Also from And it shall be righteousness unto us (Deut. 6:25);<sup class=\"footnote-marker\">375</sup><i class=\"footnote\">According to this interpretation <i>it shall be</i> implies a future world, for otherwise Scripture employs the present rather than the future tense.</i> for that is thy life</i> (Deut. 30:20) in the world to come,<sup class=\"footnote-marker\">376</sup><i class=\"footnote\">The Talmudic interpretation of the clause quoted. See <i>Kiddushin</i> 40a.</i> <i>and the length of thy days (Ibid.</i>) in this world;<sup class=\"footnote-marker\">377</sup><i class=\"footnote\">The Talmudic interpretation of the clause quoted. See <i>Kiddushin</i> 40a.</i> <i>that it may go well with thee</i> (Deut. 5:16).<sup class=\"footnote-marker\">378</sup><i class=\"footnote\">According to the rabbis this verse alludes to life in the word to come. See <i>Kiddushin</i> 40a.</i> Rabbi Hai Gaon, of blessed memory, says that Scripture had no need to state clearly that a future world exists because it was known by tradition. I believe that [Scripture does not speak of a future world] because the Torah was given to all. It was not given to an individual alone. The topic of the world to come is not comprehended by even one in a thousand, for it is very abstruse. The reward in the world to come is contingent on the nature of the soul.<sup class=\"footnote-marker\">379</sup><i class=\"footnote\">According to I.E. one cannot understand the nature of the soul unless he has mastered the sciences. “[A]…person who did not study psychology will not understand the five ways in which a human being’s soul is similar to its creator. One cannot know the latter if one has not studied the very intricate sciences dealing with the heavens and the earth” (<i>Yesod Mora</i> 1, Strickman translation, p. 22).</i> The reward<sup class=\"footnote-marker\">380</sup><i class=\"footnote\">Given in the future world.</i> is given for the service of the heart.<sup class=\"footnote-marker\">381</sup><i class=\"footnote\">Observing the commandments with one’s heart, for they develop the soul. “Pay attention and note that all precepts written in the Torah, transmitted by tradition, or enacted by the Rabbis, aim at perfecting the heart” (<i>Yesod Mora</i>, Chapter 8, p. 100).</i> The latter consists in comprehending the works of God,<sup class=\"footnote-marker\">382</sup><i class=\"footnote\">The reference appears to be to the sciences. “Man’s soul is unique. When given by God, it is like a tablet set before a scribe. When God’s writing, which consists of the categorical knowledge of the things made out of the four elements, the knowledge of the spheres, the throne of glory, the secret of the chariot, and the knowledge of the Most High, is inscribed on this tablet the soul cleaves to God the Glorious while it is yet in man and also afterward when its power is removed from the body.” (<i>Yesod Mora</i>, Chapter 10, p. 143. See also Chapter 7, p. 107, “The intelligent person will…study the scienees…he will isolate himself for the purpose of studying and meditating upon God’s law and observing the Lord’s precepts…God’s right hand of bliss will be eternally upon his soul when it separates from the body.”</i> for they are the ladder whereon one ascends to the level of understanding the knowledge of God, which is what is most important. Observe, the Torah itself explains to the intelligent the topic of the tree of life.<sup class=\"footnote-marker\">383</sup><i class=\"footnote\">The tree of life alludes to eternal life. See I.E. on Gen. 3:24 (Vol. 1, p. 78). Also see previous note.</i> Behold, there is a power by which one can overcome the cherubim.<sup class=\"footnote-marker\">384</sup><i class=\"footnote\">Which prevent man from reaching the tree of life. See Gen. 3:24. According to I.E. the cherubim symbolize the distractions (e.g., lust, materialism) which prevent man from developing His soul.</i> The one who eats from the tree of life<sup class=\"footnote-marker\">385</sup><i class=\"footnote\">The person who acquires wisdom and develops his soul.</i> gains eternal life like the ministering angels. The psalm of the sons of Korah similarly reads, <i>Hear this, all ye peoples…</i>(Ps. 49:2).<sup class=\"footnote-marker\">386</sup><i class=\"footnote\">And goes on to speak of the future world.</i> The secret<sup class=\"footnote-marker\">387</sup><i class=\"footnote\">To this psalm.</i> is <i>But God will redeem my soul from the power of the nether-world; For He shall receive</i> (take) <i>me. Selah</i> (Ps. 49:16).<sup class=\"footnote-marker\">388</sup><i class=\"footnote\">In other words, this psalm teaches that there is a future world. I.E. makes this same point in his commentary on Psalms.</i> Scripture similarly states, <i>And afterward receive</i> (take) me <i>with glory</i> (Ps. 73:24). Both verses employ the word “taking” as Scripture does in the account of Enoch<sup class=\"footnote-marker\">389</sup><i class=\"footnote\">See Gen. 5:24.</i> and Elijah.<sup class=\"footnote-marker\">390</sup><i class=\"footnote\">II Kings 2:2-10.</i> Now, since Scripture states, <i>But God will redeem my soul</i> [<i>from the power of the netherworld</i>] (Ps. 49:16), how could it say, <i>For too costly is the redemption of their soul</i> (Ps. 49:9)?<sup class=\"footnote-marker\">391</sup><i class=\"footnote\">This verse implies that there is no future world.</i> The intelligent will understand.<sup class=\"footnote-marker\">392</sup><i class=\"footnote\">That Ps. 49:9 applies to physical death and Ps. 49:16 to deliverance from spiritual extinction (Weiser). See I.E. on Ps. 49:16.</i> FOR I LIFT UP MY HAND TO HEAVEN. An oath taken over something which is everlasting.<sup class=\"footnote-marker\">393</sup><i class=\"footnote\">I lift my hand to heaven means I take an oath. See Nahmanides, “Whoever takes an oath, raises his hand and touches the object by which he swears” (Chevel translation).</i> <i>For I lift</i> is similar to <i>when he lifted up his right hand and his left hand unto heaven and swore by Him that liveth for ever</i> (Dan. 12:7). The term <i>I lift up</i> is an anthropomorphism<sup class=\"footnote-marker\">394</sup><i class=\"footnote\">For God has no hand.</i> so those who hear will understand. AS I LIVE FOR EVER. As I live so will I do this. IF I WHET. <i>Shannoti</i> (I whet) comes from a double root.<sup class=\"footnote-marker\">395</sup><i class=\"footnote\">Its root is <i>shin, nun, nun</i>.</i> Compare, <i>channoti</i><sup class=\"footnote-marker\">396</sup><i class=\"footnote\">From the root <i>chet, nun, nun</i>. Both words are similarly conjugated.</i> (I am loathsome) in <i>And I am loathsome to the children of my tribe</i> (Job 19:17). <i>Shannoti</i> is related<sup class=\"footnote-marker\">397</sup><i class=\"footnote\">Has a similar meaning.</i> to the word <i>shanun</i> (sharp) in <i>and a sharp arrow</i> (Prov. 25:18). AND MY HAND TAKE HOLD ON JUDGMENT. The sword is the instrument by which the warrior executes judgment.<sup class=\"footnote-marker\">398</sup><i class=\"footnote\">The meaning of our clause is, I will execute judgment with the sword which is in my hand.</i> I WILL RENDER VENGEANCE TO MINE ADVERSARIES. The meaning of <i>ashiv</i> (I will render) is, I will do to <i>Mine adversaries</i> as they did to Israel. This is also the meaning of <i>And will recompense</i> (ashallem).  WITH THE BLOOD OF THE SLAIN. This explains <i>I will make Mine arrows drunk</i>.<sup class=\"footnote-marker\">399</sup><i class=\"footnote\"><i>With the blood of the slain</i> is the conclusion of <i>will make Mine arrows drunk</i> even though it does not directly follow it.</i> [THE CAPTIVES.] It means the wounded.<sup class=\"footnote-marker\">400</sup><i class=\"footnote\">The blood of the wounded captives.</i> FROM THE…HEADS. This explains <i>shall devour flesh</i>. It means that the head shall be chopped off.<sup class=\"footnote-marker\">401</sup><i class=\"footnote\"><i>From the…heads of the enemy</i> concludes with <i>And My sword shall devour flesh</i>. In other words, <i>And My sword shall devour flesh</i> means my sword shall decapitate the enemy.</i> LONG-HAIRED. The word <i>parot</i> (long-haired) is similar to <i>bi-fero’a pera’ot</i> (When men let grow their hair) (Jud. 5:2).<sup class=\"footnote-marker\">402</sup><i class=\"footnote\">These words come from the same root, <i>peh, resh, ayin</i>. We do not have I.E.’s commentary on Judges so we do not know how I.E. rendered the verse quoted. However, Radak, who tends to follow I.E., renders it, to take revenge.</i> The rabbis also employ the term <i>ha-nifra</i> (one who collects).<sup class=\"footnote-marker\">403</sup><i class=\"footnote\">Or takes vengeance. Compare <i>Bava Metziah</i> 2:2, <i>mi she-para</i> (He who punished). See Jastrow, <i>para</i>: to tear, destroy, loosen, and disarrange.</i> SING ALOUD, O YE NATIONS. Then, when God avenges Israel’s blood, the nations will praise Him.<sup class=\"footnote-marker\">404</sup><i class=\"footnote\">When Israel suffered, the nations said, <i>Where are their gods, The rock in whom they trusted</i> (v. 37). However, now that God has revealed His might, they will praise Him. It should be noted that I.E. renders our clause, “Sing aloud, O ye nations,” because of what He did for His people.</i> Some say that the meaning of <i>harninu</i> (sing aloud) is similar to the word <i>rinnah</i> (cry) in <i>And there went a cry</i> (I Kings 22:36). It means the herald.<sup class=\"footnote-marker\">405</sup><i class=\"footnote\">According to I.E., I Kings 22:36 should be rendered, and there went a herald (proclaiming). See Radak.</i> Proclaim about them in every place where they are.<sup class=\"footnote-marker\">406</sup><i class=\"footnote\">That God avenges the blessed of His servants. According to I.E. our clause should be rendered: “Proclaim, O you nations,” concerning His people.</i> AND DOTH MAKE EXPIATION FOR THE LAND OF HIS PEOPLE. Some say that a <i>vav</i><sup class=\"footnote-marker\">407</sup><i class=\"footnote\">A connective <i>vav</i>.</i> is missing.<sup class=\"footnote-marker\">408</sup><i class=\"footnote\">From the word <i>ammo</i> (his people).</i> Our verse should be interpreted as if written <i>ve-khipper admato ve-ammo</i> (and doth make expiation for His land and for His people). According to the midrash<sup class=\"footnote-marker\">409</sup><i class=\"footnote\"><i>Ketuvot</i> 111a. Rabbi Anan says: “Whoever is buried in the Land of Israel is considered to be buried beneath the altar.”</i> the meaning of <i>ve-khipper admato ammo</i> (and doth make expiation for His land of His people) is that the land makes expiation for His people.<sup class=\"footnote-marker\">410</sup><i class=\"footnote\">According to this interpretation <i>ve-khipper</i> does not refer to God but to <i>admato</i> (His land).</i> This interpretation is true in itself.<sup class=\"footnote-marker\">411</sup><i class=\"footnote\">The Land of Israel will atone for Israel’s sins. See I.E. on Gen. 23:19 (Vol. 1, p. 232): “Scripture tells of the purchase of the field of Machpelah to teach us of the superiority of the Land of Israel over all the countries, both for the living and the dead.”</i> However, it is not the meaning of the verse.<sup class=\"footnote-marker\">412</sup><i class=\"footnote\">The verse serves as a means by which to transmit the idea. See I.E. on Gen. 1:26 (Vol. 1, p. 47).</i> Furthermore, the word <i>adamah</i> (land) is a feminine.<sup class=\"footnote-marker\">413</sup><i class=\"footnote\"><i>Ve-khipper</i> is a masculine. Hence it can not govern <i>admato</i>.</i> The <i>heh</i> at its end<sup class=\"footnote-marker\">414</sup><i class=\"footnote\">At the end of the word <i>adamah. Adamah</i> is the absolute form of the word <i>admato</i>.</i> is proof of this. The <i>tav</i><sup class=\"footnote-marker\">415</sup><i class=\"footnote\">In <i>admato</i>.</i> takes the place of the <i>heh</i>.<sup class=\"footnote-marker\">416</sup><i class=\"footnote\">Of <i>adamah</i>.</i> Now, Scripture does not read <i>vekhipperah</i> (and doth make expiation).<sup class=\"footnote-marker\">417</sup><i class=\"footnote\">A feminine. If <i>ve-khipper</i> governed <i>admato</i> as the midrash says, then our verse would read, <i>ve-khipperah admato</i>.</i> In my opinion the meaning of our clause is that the people will make expiation for the land,<sup class=\"footnote-marker\">418</sup><i class=\"footnote\">In other words, <i>ve-khipper</i> governs <i>admato</i>. Our verse should be interpreted as if written, <i>ve-khipper ammo admato</i>.</i> for we find Scripture stating, <i>avanim shachaku mayim</i> (The waters wear the stones) (Job 14:19).<sup class=\"footnote-marker\">419</sup><i class=\"footnote\"><i>Avanim shachaku mayim</i> (the waters wear the stones) literally reads, the stones wear the waters. This makes no sense. Hence we must rearrange the words in order to interpret the clause and interpret it as if written, <i>mayim shachaku avanim</i>. Similarly in our verse.</i> The word <i>kippur</i> (expiate) is also found without the word <i>al</i> (for),<sup class=\"footnote-marker\">420</sup><i class=\"footnote\">Our verse reads, <i>ve-khipper admato</i>. This literally means and doth make expiation His land. This makes no sense. Our clause should read, <i>ve-khipper al admato</i> (and make expiation for his land). Hence I.E.’s comment.</i> as in <i>ve-khippartahu</i> (and make atonement for it)<sup class=\"footnote-marker\">421</sup><i class=\"footnote\"><i>Ve-khippartahu</i> is a combination of <i>ve-khipparta oto</i> (literally, and you shall make atonement it). Scripture should have read, <i>ve-khipparta alav</i> (and you shall make atonement for it). We thus see that Scripture sometimes leaves out the word <i>al</i>. It assumes that the reader will supply it.</i> in, <i>thus shalt thou purify it and make atonement for it</i> (Ezek. 43:20). The meaning of <i>ve-khipper admato ammo</i> is that Israel will execute vengeance upon the nations and they will make atonement for the Land of Israel because of the blood that was shed in it. Compare, <i>and no expiation can be made for the land</i> [<i>for the blood that is shed therein, but by the blood of him that shed it</i>] (Num. 35:33). This interpretation is in keeping with the meaning of the context.<sup class=\"footnote-marker\">422</sup><i class=\"footnote\">Which speaks of executing justice upon the nations.</i> On the other hand, the meaning of <i>ve-khipper</i> (and doth make expiation) is, and will purify, as in <i>ve-khippartahu</i> (and make atonement for it) (Ezek. 43:20). Ezekiel similarly said, regarding the end of the wars,<sup class=\"footnote-marker\">423</sup><i class=\"footnote\">Waged by Gog against Israel.</i> <i>Thus shall they cleanse the land</i> (Ezek. 39:16). Israel will thus purify the land.<sup class=\"footnote-marker\">424</sup><i class=\"footnote\">From the impurities of the nations (Krinsky). Or purify it by avenging the innocent blood shed by the heathens (Cohen).</i> AND MOSES CAME. Our verse teaches that after Moses went to each one of the tribes and charged them,<sup class=\"footnote-marker\">425</sup><i class=\"footnote\">See Deut. 31:1.</i> when he came to the tent of meeting and all of the children of Israel were gathered unto him, he spoke the words of this song.<sup class=\"footnote-marker\">426</sup><i class=\"footnote\">In other words, and Moses came means and Moses came to the tent of meeting where all of Israel were gathered. This took place after he had visited each tribe separately and told them that he was about to die.</i> HE, AND HOSHEA THE SON OF NUN. This is similar to <i>Then sang Moses and the children of Israel</i> (Ex. 15:1).<sup class=\"footnote-marker\">427</sup><i class=\"footnote\">See I.E. on Ex. 15:1 (Vol. 2, p. 291): “Moses composed this song by himself. He then taught it to all of Israel, each of whom then sang.” Similarly here, Joshua repeated the words of Moses.</i> Also, this<sup class=\"footnote-marker\">428</sup><i class=\"footnote\">Like the laying of Moses’ hands upon Joshua. See Num. 27:18 and I.E.’s comment on verse 20 (Vol. 4, p. 228).</i> was done to exalt the status of Joshua in the eyes of all. Scripture refers to Joshua by the name of Hoshea because it was the name by which he was known to all of Israel, for who aside from the elect of the assembly knew that Moses referred to Hoshea by the name of Joshua. The approach of the midrash<sup class=\"footnote-marker\">429</sup><i class=\"footnote\">The <i>Sifre</i>.</i> is known.<sup class=\"footnote-marker\">430</sup><i class=\"footnote\">See Rashi: “Why does Scripture refer to him as Hoshea? To teach us that Joshua did not become arrogant, for although greatness was given to him, he remained humble.”</i> BECAUSE IT IS YOUR LIFE. Its meaning is similar to that of <i>The fear of the Lord prolongeth days</i> (Prov. 10:27). Furthermore, you shall be in a good land and not in exile. THAT SELFSAME DAY. The day that he delivered the song.<sup class=\"footnote-marker\">431</sup><i class=\"footnote\">Deut. 32:1-43.</i> AND DIE. To prepare himself for death, for Moses, as I will explain, was to bury himself.<sup class=\"footnote-marker\">432</sup><i class=\"footnote\">See Deut. 34:6.</i> I have hinted earlier what one of the wise men of the generation said regarding the word <i>va-ye’asef</i> (and was gathered) (Gen. 25:8).<sup class=\"footnote-marker\">433</sup><i class=\"footnote\">See I.E. on Gen. 25:8 (Vol. 1, p. 246).</i> BECAUSE YE SANCTIFIED ME NOT. I have previously explained this.<sup class=\"footnote-marker\">434</sup><i class=\"footnote\">See I.E. on Num. 20:8 (Vol. 4, pp. 159-163).</i>  THE LAND. This explains <i>thither</i>.<sup class=\"footnote-marker\">435</sup><i class=\"footnote\"><i>Thither</i> means <i>into the land</i>.</i> AND THIS IS THE BLESSING. This blessing is similar to the blessing of Jacob.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">It speaks of the future. See I.E. on Gen. 49:1 (Vol. 1, p. 419).</i> THE MAN OF GOD. This teaches that Moses blessed them prophetically. BEFORE HIS DEATH. Close to his death. This means on the day of his death.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"><i>Before his death</i> is to be taken literally.</i> CAME FROM SINAI. The Gaon,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Rabbi Saadiah Gaon.</i> of blessed memory, says that Mount Sinai, Seir, and Paran are close to each other.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">See <i>Sefer Ha-Emunot Ve-Ha-De’ot</i> 3:8. “These (Sinai, Seir, Paran) are three names for Mount Sinai.” The Gaon claims that the different names refer to different sides of the mountain.</i> This verse speaks of the revelation at Sinai. Scripture reads <i>mi-sinai</i> (from Sinai), for <i>mi-sinai</i> has the same meaning as <i>be-sinai</i> (on Sinai).<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">That is, to Sinai. Thus the meaning of <i>Adonai mi-sinai ba</i> (the Lord came from Sinai) is, God came to Sinai.</i> The same applies to the term <i>mise’ir</i> (from Seir).<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">It means to Seir. Saadiah Gaon is reacting to an interpretation offered by Jewish heretics or apostates. The apostates interpreted our verse as follows: God first revealed himself to Israel at Sinai. He then revealed himself to the Christians (Seir). He then revealed himself to the Arabs (Paran). This heretical interpretation is based on a midrash which identifies Seir with Christianity and Paran with the Arabs. See <i>Sefer Ha-Emunot Ve-Ha-De’ot</i> 3:8. Also see Mark Cohen, <i>Under Crescent and Cross</i>, p. 156, Princeton University Press, 1994.</i> FROM THE MYRIADS HOLY. The reference is to the angels. Scripture speaks of the Divine presence, which descended.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">On Mount Sinai.</i> A FIERY LAW UNTO THEM. The Torah, which was given through fire and lightning.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Ex. 20:15.</i> He<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The Gaon.</i> says that the <i>Lord came…</i>is a prayer. It means, You who came to Sinai and bequeathed the Torah,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">To Israel.</i> <i>Let Reuben live</i> (v. 6). However, this interpretation is far-fetched, for Scripture should read, keep Reuben alive and do not put him to death.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Verse 6 reads <i>yechi re’uven ve-al yamut</i>, the import of which is, may Reuben live, and not die. If Saadiah Gaon’s interpretation was correct the verse would read <i>hachayeh et re’uven ve-al tamito</i> (keep Reuben alive and do not put him to death). In other words, Scripture would have employed the imperative <i>hachayeh</i> (keep him alive) rather than the third person <i>yechi</i> (let him live). It similarly would have employed the second person <i>tamito</i> (you will put him to death) in place of the third person <i>yamut</i> (he will die).</i> Those who lack faith say that <i>from Seir</i> refers to the religion of the Edomites,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Christianity.</i> and Paran refers to the faith of the Ishmaelites.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">See note 6.</i> However, these err. Do they not see that Moses commenced at first to bless Israel alone. Scripture thus reads, <i>wherewith Moses the man of God blessed the children of Israel</i> (v. 1). Scripture goes on to say <i>ve-zarach mi-se’ir lamo</i>, the meaning of which is, And rose from Seir unto them.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Israel.</i> Compare, <i>lamo</i> (for them) in <i>And there is no stumbling for them</i> (Ps. 119:165).<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">In other words, <i>lamo</i> means unto them.</i> It appears to me that this chapter is a general blessing to all of Israel.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Verses 2-5.</i> Moses then goes on to address each tribe and tribe individually.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Verses 6-25.</i> Then Moses includes them all in the verse which reads, <i>There is none unto God, O Jeshurun</i> (v. 26). Look,<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">I.E. goes on to explain our verse.</i> we find that Deborah said, <i>Lord, when Thou didst go forth out of Seir, When Thou didst march out of the field of Edom, The earth trembled</i> (Jud. 5:4). Clearly the field of Edom is not a mountain as the Gaon says,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">For a field is not a mountain. The field of Edom (<i>sede edom</i>) is parallel to Seir. If <i>sede edom</i> does not refer to a mountain neither does Seir.</i> for the Gaon maintains that Sinai, Seir, and Paran are three mountains close to each other or facing each other. Also, the Book of Psalms states, <i>O God, when Thou wentest forth before thy people, When Thou didst march through the wilderness</i> (yeshimon); <i>Selah</i> (Ps. 68:8). Scripture then states, <i>The earth trembled</i> (Ps. 68:9).<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">We thus see that Jud. 5:4, which speaks of the earth trembling, does not refer to the revelation at Sinai for Ps. 68:8 indicates that the earth trembled in the <i>yeshimon</i> not at Sinai. I.E. comments thus because someone might still insist on identifying the field of Edom with Mount Sinai. It should be noted that I.E. insists that the clause “the earth trembled” in Jud. 5:4 and the similar clause in Ps. 68:9 refer to the same event. See I.E. on Ps. 68:8.</i> Now the Divine presence did not march through the wilderness (<i>yeshimon</i>) on the day that the Torah was given, for Israel came to the wilderness (<i>yeshimon</i>) after they had passed through the wilderness (<i>midbar</i>) of Paran.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">We thus see that Seir is to be identified with Sinai.</i> Furthermore, Habakkuk says, <i>God cometh from Teman</i> (Hab. 3:3). Teman was one of the sons of Edom, for we read, <i>Teman, Omar</i> (Gen. 36:11).<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Are the sons of Eliphaz the son of Esau (Edom).</i> <i>From Teman</i> means the same as <i>from the field of Edom</i>. Look, all the verses<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">The verse quoted from Judges, Psalms, and Habbakuk.</i> speak of war. <i>Let God arise, let His enemies be scattered</i> (Ps. 68:2) is proof of this. Scripture describes God’s saving of His servants in terms of help coming down from heaven, the earth melting, the mountains dissolving, and the heavens quaking. <i>Then the earth did shake and quake</i> (Ps. 18:8) in David’s song is proof of this. I have explained the meaning of <i>even yon Sinai</i> (Ps. 68:9) in its place.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">See I.E. on Ps. 68:8. The meaning of Ps. 68:9 is that the earth trembled as Mount Sinai (<i>zeh sinai</i>) did. In other words, the phrase <i>zeh sinai</i> does not imply that what comes before (the earth trembled…) refers to the revelation at Sinai.</i> The following is the explanation of our verse. <i>The Lord came</i> refers to the glory that entered into Israel. It first entered Israel at Sinai. <i>And rose from Seir</i> means that God did not show His might among the nations all the years that Israel was in the wilderness until Israel came to the field of Edom. Scripture similarly states, <i>in their mount Seir, unto El-paran</i> (Gen. 14:6). Seir and Paran are thus close to each other. The meaning of <i>And rose from Se’ir</i> is thus explained, for <i>mi-seir</i> means from the place of Seir; that is, when Israel came to Seir, God’s glory rose to Israel. <i>He shined forth from mount Paran</i> repeats the idea expressed by <i>and rose from Seir</i>. It means that God here<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">In Paran and Seir.</i> showed His shining. AND HE CAME FROM THE MYRIADS HOLY. I believe that this is connected to <i>At His right hand</i>. It means that fire came <i>from the myriads holy</i> at God’s right hand to surround Israel. It<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">The statement that fire came from God’s hand to surround Israel.</i> is similar to the <i>horses and chariots of fire round about Elisha</i> (II Kings 6:17). [FIERY LAW.] The meaning of <i>law</i><sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Hebrew, <i>dat</i>. I.E. renders <i>esh dat</i> (a fiery law) as a constant fire.</i> is something constant.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">I.E. interprets our verse as follows: a constant fire comes to them at His right hand.</i> YEA, HE LOVETH THE PEOPLES. <i>Hovev</i> (loveth) comes from an Aramaic word. It<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"><i>Yea, He loveth the peoples</i>.</i> has the meaning of <i>then ye shall be Mine own treasure from among all peoples</i> (Ex. 19:5). <i>The peoples refers to Israel. Compare, After thee, Benjamin, among thy peoples (Jud. 5:14); They shall call peoples unto the mountain (v. 19</i>). [ALL HIS HOLY ONES.] This refers to the sons of Levi. THEY ARE IN THY HAND. They are round about the ark. AND THEY SIT DOWN AT THY FEET. This means they will walk in Your ways. The meaning of <i>in Thy hand</i> is, you will protect them.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">I.E. earlier interpreted <i>in Thy hand</i> to mean that the Levites camp around the ark. His comment here is either another interpretation or it explains why Moses refers to the ark as <i>Thy hand</i>.</i> RECEIVING OF THY WORDS. They<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">The Levites.</i> will teach Torah. They are the ones who transmit the oral Torah. RECEIVING.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Hebrew <i>yissa</i> (literally, they will bear).</i> Each and every one.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Of the Levites.</i> This is so even though they are many.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">The verse opens with the plural (<i>ve-hem</i>). However, <i>yissa</i> (receiving) is singular. Hence I.E.’s comment.</i>  The meaning of <i>Thy words</i><sup class=\"footnote-marker\">35</sup><i class=\"footnote\">That is, the meaning of <i>yissa mi-dabberotekha</i> (literally, they will bear your words).</i> is, that which You spoke they will bear,<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Upon their lips.</i> for they are the bearers of the Torah, and they also carry the ark.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Hence Scripture employs the term <i>yissa</i>, which means to bear upon the lips (to speak of, to teach) and to physically bear.</i>  The word <i>yissa</i> (receiving) is similar to <i>tissa</i> (uttering) in <i>Thou shalt not utter a false report</i> (Ex. 23:1). AND THEY SIT DOWN. <i>Tukku</i> (sit down) has no brother.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">It does not appear elsewhere in Scripture.</i> Some say<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">See Rashi.</i> that it is related to the word <i>mi-tokh</i> (from the midst of).<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">That is, to the word <i>tokh</i>.</i> They, as it were, walk in the midst of Your feet. Others say that the <i>tav</i><sup class=\"footnote-marker\">41</sup><i class=\"footnote\">Of <i>tukku</i>.</i> is in place of a <i>heh</i>.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">In other words, <i>tukku</i> is a variant of <i>hukku</i> (were beaten).</i> It is like the <i>tav</i> of <i>tirgalti</i> (I taught)<sup class=\"footnote-marker\">43</sup><i class=\"footnote\"><i>Tirgalti</i> is a variant of <i>hirgalti</i>.</i> in <i>I taught Ephraim</i> (Hos. 11:3). The meaning of our verse is, even if they are beaten on Your account, they will not forsake Your words. However, this is farfetched. Actually it means are drawn;<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">According to I.E. The literal meaning of <i>tukku le-raglekha</i> is, they are drawn to your feet.</i> they go to the place of the ark which serves as the footstool for God’s feet. This is the blessing:<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">With which Moses blessed Israel.</i> May God be a wall of fire round about Israel.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Verse 2.</i> May Israel be God’s treasure.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Verse 3.</i> May the Levites always teach the Torah.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Verse 3.</i> MOSES COMMANDED US A LAW. This is what they shall bear upon their lips and say from generation to generation: thus did we copy with our hands an inheritance from the mouth of Moses.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">In other words, Moses dictated to us and we transcribed the Torah.</i> The <i>lamed</i> of <i>lanu</i> (us) applies to itself and also to another word.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">It is to be placed before the word <i>kehillat</i>.</i> <i>Morashah kehillat ya’akov</i> (an inheritance congregation of Jacob)<sup class=\"footnote-marker\">51</sup><i class=\"footnote\"><i>Morashah kehillat ya’akov</i> literally means an inheritance congregation of Jacob. Hence I.E.’s comment.</i> should be read as if written <i>morashah le-kehillat ya’akov</i> (an inheritance of the congregation of Jacob). It is similar to <i>ve-hanevu’ah oded ha-navi</i> (even the prophecy Oded the prophet)<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Translated literally</i> (II Chronicles 15:8).<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">Which is to be read as if written <i>ve-hanevu’ah nevu’at oded ha-navi</i> [even the prophecy (they), prophecy of Oded the prophet]. See I.E. on Gen. 2:9 (Vol. 1, p. 54).</i> Or<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">I.E. is obviously offering another interpretation.</i> <i>morashah</i> (an inheritance) should be read as if written twice. Our clause should be read as if written an inheritance, an inheritance of the congregation of Jacob.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">Our verse should be read as if written <i>torah tzivvah lanu mosheh morashah, morashah kehillat ya’akov</i> (Moses commanded us a law, an inheritance, an inheritance of the congregation of Jacob).</i> A KING. The reference is to Moses, from whose mouth the heads of the people clearly heard the words of the Torah. The meaning of our verse is that Moses was the equivalent of a king, and the heads of the tribes were gathered unto him.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">To study Torah.</i> This interpretation is supported by Scripture’s statement that the Torah was given to the <i>kohanim</i>,<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">Deut. 31:9.</i> who, in my opinion, are meant by <i>All His holy ones-they are in Thy hand</i> (v. 3), and to <i>all the elders of Israel</i> (Deut. 31:9). This is what <i>When the heads of the people were gathered</i> refers to. Scripture also writes there, <i>Assemble unto me all the elders of your tribes</i> (Deut. 31:28). Rabbi Judah Ha-Levi, of blessed memory, says that the <i>king</i> alludes to the Torah. He similarly used to explain <i>there was no king in Israel</i> (Jud. 18:l).<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">He renders the verse, there was no Torah in Israel. That is, there was no rule of law.</i> LET REUBEN LIVE. Moses starts with the first-born, for this is the proper practice. He does not mention Simeon because of the incident of Baal-peor,<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">See Num. 25:1-9.</i> for those who served Baalpeor were from the tribe of Simeon.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">See Num. 25:14.</i> Their number<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">Their drop in number.</i> proves this.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">When the tribe of Simeon was counted in the second year after the Exodus, they numbered 59,300. (Num. 1:23). When they were counted following the incident of Baal-peor, they numbered 22,200 (Num. 26:14). In other words, the number of the tribe was diminished by 37,100.</i> Also, their prince was killed.<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Num. 25:14.</i> It is also possible that Moses followed in the footsteps of Jacob,<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">On his deathbed. See Gen. 49:5-7.</i> who did not bless Simeon and Levi. The tribe of Levi was blessed out of respect for Aaron. Simeon had no one as great as Aaron.<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">Hence they were not blessed.</i> Should one who disputes argue, “Why did Moses bless Reuben?”<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">When Jacob apparently did not bless him. See Gen. 49:3,4.</i> The answer is that Jacob blessed Reuben. The blessing was <i>have not thou the excellency</i> (Gen. 49:4).<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Of dignity and power.</i> The meaning of the latter is that Reuben shall be like one of his brothers. Moses mentions Judah after Reuben<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">Even though Levi was born before Judah.</i> because he was in charge of a standard<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">For committing harlotry with a Midianite princess. The point is that the leader of the tribe of Simeon as well as a large proportion of the sinners at Baal-peor were Simeonites. Hence Moses did not bless them. See Num. 2:3-9.</i> and he was the first to lead in battle. Next Levi and then Benjamin are mentioned<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">After Judah.</i> because the Levites dwelled in Jerusalem, which was situated between Judah and Benjamin. Scripture clearly states this.<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">See Josh. 15:8.</i> Moses then mentions the tribe of Joseph so as not to delay naming him. He had already mentioned his younger brother.<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">Benjamin.</i> He next mentioned Zebulun because he waged war.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\"><i>Zebulun is a people that jeoparded their lives unto death</i> (Jud. 5:18).</i> He then mentioned Issachar.<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">Who, like Zebulun, was a son of Leah.</i> After Moses finished mentioning the children of the wives, he commenced with Gad,<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">That is, he commenced the listing of the children of the handmaids with Gad.</i> who camped among the standard of the children of the wives.<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">He camped under the banner of Reuben. See Num. 2:14.</i> Moses then mentions Dan, who was in charge of a standard.<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">See Num. 2:25.</i> He then mentioned Naphtali because he was older than Asher.<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">See Gen. 30:8-13.</i> LET REUBEN LIVE. A prayer. AND NOT DIE. For it is possible that he will be as a person who lives a certain number of years and then dies.<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">In other words, Moses prayed that the tribe of Reuben exist forever and not disappear with the death of the present generation.</i> IN THAT HIS MEN BECOME FEW.<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">Literally, and let his men be numbered.</i> <i>Ve-yehi metav mispar</i><sup class=\"footnote-marker\">81</sup><i class=\"footnote\"><i>Ve-yehi metav mispar</i> literally means and let his men be numbered (few).</i> is to be rendered, and let his men not be numbered (few).<sup class=\"footnote-marker\">82</sup><i class=\"footnote\">For the word <i>al</i> (not) which precedes <i>yamot</i> is to be inserted after the <i>vav</i> of <i>ve-yehi</i>. Our clause is to be read as if written <i>va-al yehi metav mispar</i>.</i> It is similar to <i>And I have not learned wisdom</i> (Prov. 30:3)<sup class=\"footnote-marker\">83</sup><i class=\"footnote\">Wherein the word <i>lo</i> (not, no) is to read as if written twice. Prov. 30:3 literally reads: I have not learned wisdom and I have knowledge of the Holy One. The verse should be read as if written: I have not learned wisdom and I have no knowledge of the Holy One.</i> and to the <i>bet</i> of <i>be-el shaddai</i> (as God Almighty) (Ex. 6:3)<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">Ex. 6:3 reads <i>u-shemi</i>. According to I.E. this is be interpreted as if written <i>u-veshemi</i>, for the <i>bet</i> of <i>be-El</i> also applies to the word <i>u-shemi</i>. See I.E. on Ex. 6:3 (Vol. 2, pp. 131,132.)</i> as I have explained many times. Moses said this<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">That Reuben’s men not be few.</i> because it is possible for the tribe of Reuben to live forever but consist of few people. All things that are numbered are few. Compare, <i>And I am men of number(Gen</i>. 34:30).<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">Translated literally.</i> AND THIS FOR JUDAH. He similarly said to Judah,<sup class=\"footnote-marker\">87</sup><i class=\"footnote\"><i>And this for Judah</i> means he similarly said this to Judah.</i> “Let Judah live and not die.” He also added, “Hear, Lord, the voice of Judah” when he goes to war, because Judah would go into battle first.<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">When Israel conquered Canaan. See Jud. 1:1,2; 20:18.</i> AND BRING HIM IN UNTO HIS PEOPLE. To the camp, which was in Gilgal.<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">Israel’s main camp was at Gilgal during the period of the conquest. See Chapters 9 and 10 of Joshua.</i> On the other hand, it might be a prayer regarding those who go to do battle in the land of the enemy.<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">During the period of the monarchy. See Rashi.</i> HIS HAND SHALL CONTEND FOR HIM. <i>Rav lo</i> (contend for him) means shall be sufficient for him<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">The word <i>rav</i> means abundant. Hence <i>rav lo</i> literally means shall be abundant for him, that is, shall be more than enough for him to do what he has to do.</i> so that he has no need for anyone to help him but God’s help alone. Others say that the word <i>rav</i> is related to the word <i>merivah</i> (conflict). The meaning of <i>yadav rav lo</i> is that his hands shall fight for him. Others say that the word <i>rav</i> is like the word <i>rav</i> (shot forth) in <i>and He shot forth lightnings</i> (Ps. 18:15). It is related to <i>va-robbu</i> (and shot at him) (Gen. 49:23).<sup class=\"footnote-marker\">92</sup><i class=\"footnote\">According to this interpretation our clause reads: his hands shall shoot for him; that is, he will be able to hold a bow and shoot at his enemies. See Ps. 18:35, <i>so that mine arms do bend a bow of brass</i>.</i> AND OF LEVI. <i>U-le-levi amar</i> (and of Levi he said) is to be interpreted, And of Levi<sup class=\"footnote-marker\">93</sup><i class=\"footnote\"><i>U-le-levi</i> is to be rendered, and of Levi, not and to Levi.</i> he said to God.<sup class=\"footnote-marker\">94</sup><i class=\"footnote\"><i>He said</i>, which is all the text provides, is short for he said to God.</i> Compare, <i>say of me</i> (li):<sup class=\"footnote-marker\">95</sup><i class=\"footnote\">Here too the word <i>li</i> is to be rendered of me, not to me. See I.E. on Gen. 20:13 (Vol. 1, p. 213).</i> <i>He is my brother</i> (Gen. 20:13). WITH THY HOLY ONE. <i>Le-ish chasidekha</i> (with Thy holy one) means to the man who is Your holy one.<sup class=\"footnote-marker\">96</sup><i class=\"footnote\"><i>Le-ish chasidekha</i> (with Thy holy one) literally means to the man Your holy one. Hence I.E.’s comment.</i> WHOM THOU DIDST PROVE AT MASSAH. Massah is a noun. It means a test.<sup class=\"footnote-marker\">97</sup><i class=\"footnote\">According to I.E. our clause should be rendered, whom Thou didst prove with a test. Massah is also the name of a place. Hence I.E.’s comment.</i> The meaning of our clause is: Aaron was pious. Aside from the incident at Meribah,<sup class=\"footnote-marker\">98</sup><i class=\"footnote\">Num. 20:1-13.</i> for which You already punished him,<sup class=\"footnote-marker\">99</sup><i class=\"footnote\">I.E.’s interpretation of <i>With whom Thou didst strive at the waters of Meribah</i>.</i> no unseemly thing was found in him.<sup class=\"footnote-marker\">100</sup><i class=\"footnote\">Otherwise they would be mentioned here.</i> Also, this verse<sup class=\"footnote-marker\">101</sup><i class=\"footnote\">In additions to other proofs.</i> supports my interpretation regarding the incident of the calf, that is, that Aaron made the calf for God’s glory.<sup class=\"footnote-marker\">102</sup><i class=\"footnote\">Our verse implies that the only sin that Aaron committed was the one at Meribah. Had Aaron sinned in making the golden calf, then that sin would have been mentioned. Furthermore, if Aaron had made an idol Moses would not have referred to him as <i>ish chasidekha</i>. See I.E. on Ex. 31:18 (Vol. 2, pp. 653-663).</i> [THY THUMMIM AND THY URIM.]<sup class=\"footnote-marker\">103</sup><i class=\"footnote\">That is the meaning of <i>Thy Thummim and Thy Urim be with Thy holy one</i>.</i> This means may Thy Thummim and Thy Urim always be his<sup class=\"footnote-marker\">104</sup><i class=\"footnote\">Aaron’s.</i> and his seed’s.<sup class=\"footnote-marker\">105</sup><i class=\"footnote\">Aaron and his descendants.</i> WHO SAID. Moses speaks of the tribe.<sup class=\"footnote-marker\">106</sup><i class=\"footnote\">Of Levi.</i> Samuel who came to the house of God as soon as he was weaned,<sup class=\"footnote-marker\">107</sup><i class=\"footnote\">See I Sam. 1:24-28.</i> to be trained in God’s service, is an example.<sup class=\"footnote-marker\">108</sup><i class=\"footnote\">Who forsook his family to serve God.</i> NOR KNEW HE HIS OWN CHILDREN. There were among them individuals who begot children for the service of God.<sup class=\"footnote-marker\">109</sup><i class=\"footnote\">They handed over their children to God’s service and did not ever see them again (Weiser).</i> FOR THEY HAVE OBSERVED<sup class=\"footnote-marker\">110</sup><i class=\"footnote\">Hebrew <i>shameru</i> (literally, kept).</i> THY WORD, AND KEEP THY COVENANT. Compare, <i>They kept</i> (shameru) <i>His testimonies</i>,<sup class=\"footnote-marker\">111</sup><i class=\"footnote\">They preserved the contents of God’s revelation in order to teach it to Israel. See I.E. on Ps. 99:7.</i> <i>and the statue that He gave them</i> (Ps. 99:7) so that they would teach them to Israel. Some say that the reference<sup class=\"footnote-marker\">112</sup><i class=\"footnote\">Of <i>They have observed Thy word…</i></i> is to <i>Whoso is on the Lord’s side, let him come unto me</i> (Ex. 32:26). THEY SHALL PUT INCENSE. The reference is to those among them who are <i>kohanim</i>. AND WHOLE BURNT-OFFERING. <i>Kalil</i> (whole burnt offering) refers to the <i>olah</i> (burnt offering).<sup class=\"footnote-marker\">113</sup><i class=\"footnote\">A sacrifice which is totally consumed by the fire on the altar. See Lev. 1:1-13.</i> BLESS, LORD, HIS SUBSTANCE. The first-born and the tithe. THE WORK OF HIS HANDS. The sacrifices. SMITE THROUGH THE LOINS. Smite them that rise against him. THAT THEY RISE NOT AGAIN. <i>Min yekumun</i><sup class=\"footnote-marker\">114</sup><i class=\"footnote\"><i>Min yekumun</i> literally means of them will arise against them.</i> (that they rise not again) means of those that will rise against them.<sup class=\"footnote-marker\">115</sup><i class=\"footnote\">In other words, <i>min yekumun</i> is short for <i>min asher yekumun alehem</i>, that is, of them that will arise against them. <i>Yekumun</i> is a variation of <i>yakum</i> (they shall arise).</i> Compare, <i>la-yam mekhassim</i> (cover the sea) (Is. 11:9).<sup class=\"footnote-marker\">116</sup><i class=\"footnote\"><i>La-yam mekhassim</i> is to be read as if written <i>asher la-yam mekhassim</i>, i.e., that cover the sea.</i> OF BENJAMIN HE SAID. <i>Le-vinyamin</i> means of Benjamin.<sup class=\"footnote-marker\">117</sup><i class=\"footnote\">Not to Benjamin. The <i>lamed</i> usually means to. Hence I.E.’s comment.</i> Moses said of Benjamin, who is the beloved of the Lord,<sup class=\"footnote-marker\">118</sup><i class=\"footnote\">In other words, <i>le-vinyamin amar yedid Adonai</i> should be interpreted, <i>le-vinyamin yedid Adonai amar</i>.</i> Benjamin shall dwell in safety by God, and God shall dwell between his shoulders. HE COVERETH HIM. The reference is to God’s glory which, as Scripture writes,<sup class=\"footnote-marker\">119</sup><i class=\"footnote\">Josh. 18:28.</i> dwelled in Benjamin’s portion, in Jerusalem.  The meaning of <i>between his shoulders</i> is, in the center of his inheritance. Or <i>between his shoulders</i> means that God’s glory was visible.<sup class=\"footnote-marker\">120</sup><i class=\"footnote\">Over the temple. See Rashi: The temple was built on the highest spot of Benjamin’s land.</i> Furthermore, <i>between his shoulders</i> is also connected to <i>covereth</i>.<sup class=\"footnote-marker\">121</sup><i class=\"footnote\"><i>He covereth him all the day, And He dwelleth beween his shoulders</i> is to be interpreted, He covereth him, and dwelleth between his shoulders all the day (Krinsky).</i> FOR THE PRECIOUS THINGS. Which the heavens will give. THE FRUITS OF THE SUN. For the fruits of the seed and the vineyard are dependent upon the sun. THE YIELD. <i>Geresh</i> (yield) is related to the word <i>vayigreshu</i> (cast up) in <i>And its waters cast up</i> (Is. 57:20). The moon does this<sup class=\"footnote-marker\">122</sup><i class=\"footnote\">Produces its yield.</i> via the moisture which is in the air,<sup class=\"footnote-marker\">123</sup><i class=\"footnote\">The moon affects the moisture in the air. This results in “the yield of the moon.”</i> for its heat is unlike the power of the sun.<sup class=\"footnote-marker\">124</sup><i class=\"footnote\">Which directly influences the growth of plants. The sun’s rays directly influence plant life. The moon has no rays. I.E. believed that the moon influences plant growth by its effect on the moisture in the air.</i> Scripture reads moons<sup class=\"footnote-marker\">125</sup><i class=\"footnote\">There is one moon. Hence I.E.’s comment.</i> because they renew themselves,<sup class=\"footnote-marker\">126</sup><i class=\"footnote\">The moon reappears each month.</i> and there are many of them in the year.<sup class=\"footnote-marker\">127</sup><i class=\"footnote\">There is thus a new moon each month. Hence one may speaks of “moons.”</i> AND FOR THE TOPS. This means and for the precious things that grow on the tops of the ancient hills.<sup class=\"footnote-marker\">128</sup><i class=\"footnote\">In other words, the word <i>meged</i> from the previous verse also applies here. Thus <i>u-merosh harere kedem</i> (and for the tops of the ancient mountains) is to be read as if written <i>u-mi-meged rosh ha-rere kedem</i> (and for the precious things that grow on the tops of the ancient mountains).</i> THE EVERLASTING HILLS. Scripture repeats itself. AND FOR THE PRECIOUS THINGS OF THE EARTH. Scripture repeats itself. <i>The earth</i> refers to flat land.<sup class=\"footnote-marker\">129</sup><i class=\"footnote\">For <i>the earth</i> is in contrast to the mountains and hills mentioned in the previous verse.</i> AND THE FULNESS THEREOF. From what it is full of.<sup class=\"footnote-marker\">130</sup><i class=\"footnote\">Not only the produce of the land but of all things that the earth is full of, i.e., gold, silver, etc. (Krinsky).</i> AND THE GOOD WILL OF HIM THAT DWELT IN THE BUSH. The reference is to heaven.<sup class=\"footnote-marker\">131</sup><i class=\"footnote\">I.E. interprets the word <i>seneh</i> (bush) as meaning heaven. However, he rejects this interpretation in Ex. 3:2 (Vol. 2, pp. 52,53).</i> LET THE BLESSING COME. <i>Tavotah</i> (let the blessing come)<sup class=\"footnote-marker\">132</sup><i class=\"footnote\"><i>Tavotah</i> is the elongated or poetic form of the word <i>tavo</i>.</i> refers to this blessing.<sup class=\"footnote-marker\">133</sup><i class=\"footnote\">The blessing mentioned in verses 13-16.</i> Two signs,<sup class=\"footnote-marker\">134</sup><i class=\"footnote\">Two letters which are signs of the feminine.</i> the <i>tav</i> and the <i>heh</i>, are joined together.<sup class=\"footnote-marker\">135</sup><i class=\"footnote\">The elongated form of <i>tavo</i> should have read <i>tavo’ah</i> or <i>tavo’at. Tavotah</i> is a combination of the two.</i> Compare, <i>ezratah</i> (help) (Ps. 44:27);<sup class=\"footnote-marker\">136</sup><i class=\"footnote\"><i>Ezratah</i> is a combination of the two feminine forms <i>ezrat</i> and <i>ezrah</i>.</i> <i>yeshu’atah</i> (salvation) (Ps. 3:3);<sup class=\"footnote-marker\">137</sup><i class=\"footnote\"><i>Yeshu’atah</i> (salvation) is a combination of the two feminine forms <i>yeshu’ah</i> and <i>yeshu’at</i>.</i> <i>ba-tzaratah</i> (in…distress) (Ps. 120:1).<sup class=\"footnote-marker\">138</sup><i class=\"footnote\"><i>Tzaratah</i> is a combination of <i>tzarah</i> and <i>tzarat</i>.</i> Moses compared the tribe of Joseph to a bullock because he earlier spoke of produce.<sup class=\"footnote-marker\">139</sup><i class=\"footnote\">Bulls are used in plowing and for pulling carts loaded with produce.</i> Moses referred to Joseph as <i>His firstling bullock</i> (v. 17) because a first-born bullock has great strength as it is the first of its father’s might. MAJESTY IS HIS. His<sup class=\"footnote-marker\">140</sup><i class=\"footnote\">The bullock’s.</i> body is large. It means that the tribe of Joseph is large in number. THE HORNS OF THE WILD-OX. In power. THE TEN THOUSANDS OF EPHRAIM. As in the words of Jacob.<sup class=\"footnote-marker\">141</sup><i class=\"footnote\">Who gave Joseph the blessing of many children. See Gen. 49:25.</i> REJOICE, ZEBULUN, IN THY GOING OUT. To war. Similarly <i>Zebulun is a people that jeoparded their lives unto the death</i> (Jud. 5:18). IN THY TENTS. Compare, <i>For he saw a resting-place that it was good</i> (Gen. 49:15).<sup class=\"footnote-marker\">142</sup><i class=\"footnote\">Gen. 49:15 refers to the tribe of Issachar.</i> THEY SHALL CALL PEOPLES UNTO THE MOUNTAIN. Zebulun shall possess great wealth because he dwells where ships dock. This is the meaning of <i>they shall suck the abundance of the seas</i>. The word <i>shefa</i> (abundance) is related to the word <i>shifat</i> (caravan) in <i>The caravan of camels shall cover thee</i> (Is. 60:6). AND THE HIDDEN TREASURES OF THE SAND. The word <i>sefune</i> (hidden) has no brother.<sup class=\"footnote-marker\">143</sup><i class=\"footnote\">It is not found elsewhere in Scripture.</i> It has the same meaning as <i>temune</i> (treasures).<sup class=\"footnote-marker\">144</sup><i class=\"footnote\">Our verse reads <i>sefune temune</i>. I.E. believes that Scripture employs two words back to back that have one meaning. It means hidden hidden [of the earth].</i> Similarly <i>admat afar</i> (dust).<sup class=\"footnote-marker\">145</sup><i class=\"footnote\">Dan. 12:2. Both words mean the same. Our text literally reads dust dust.</i> The meaning of the <i>hidden treasures of the sand</i> is that Zebulun will have so much wealth that they [the tribe] will hide it in the sand. And because of their wealth, they will come in a multitude to the mountain of God to offer sacrifices of thanksgiving to the Lord. ENLARGETH GAD. Moses compares Gad to a lion. All who see him will flee from him. No one shall torment him. AND HE CHOSE A FIRST PART FOR HIMSELF.<sup class=\"footnote-marker\">146</sup><i class=\"footnote\">Literally, he saw a first (<i>reshit</i>) for himself. According to I.E. <i>he saw</i> is short for he sought an inheritance. <i>First</i> means before the other Israelites, and <i>himself</i> means he sought it for himself. Hence I.E.’s interpretation.</i> This means he looked out for himself and sought an inheritance before the other Israelites.<sup class=\"footnote-marker\">147</sup><i class=\"footnote\">Received their inheritance. See Num. 32.</i> FOR THERE A PORTION OF A RULER WAS RESERVED. The word <i>chelkat</i> (portion of) means a portion. [A RULER.] <i>Mechokek</i> (ruler) refers to someone who is great and a ruler. Compare, <i>My heart is toward the governors</i> (le-chokeke) <i>of Israel</i> (Jud. 5:9). [RESERVED.] The word <i>safun</i> (reserved) is similar to <i>safun</i> (ceiled) in <i>and it is ceiled</i><sup class=\"footnote-marker\">148</sup><i class=\"footnote\">Ceilinged or paneled.</i> <i>with cedar</i> (Jer. 22:14); and <i>sefunim</i> (ceiled) in <i>be-vattekhem sefunim</i> (Haggai 1:4), which means your houses which are ceiled. The import of <i>ki sham chelkak mechokek safun</i> (for there a portion of a ruler was preserved)<sup class=\"footnote-marker\">149</sup><i class=\"footnote\">Which, according to I.E., means for there is the ceiled palace of the ruler.</i> is that Gad saw the paneled palaces that were the portion of the nobles of the Amorites. CAME. <i>Va-yeta</i> (came)<sup class=\"footnote-marker\">150</sup><i class=\"footnote\">Spelled <i>vav, yod, tav, alef</i>.</i> is missing an <i>alef</i>.<sup class=\"footnote-marker\">151</sup><i class=\"footnote\">It should be spelled <i>vav, yod, alef, tav, alef</i>, for its root is <i>alef, tav, alef</i>.</i> The meaning of our clause is that the heads of Gad came armed with the children of Israel.<sup class=\"footnote-marker\">152</sup><i class=\"footnote\">To conquer Canaan. See Josh. 1:12-18; 22:1-9.</i> Moses prophetically saw this. HE EXECUTED THE RIGHTEOUSNESS OF THE LORD. Gad fulfilled with his hands<sup class=\"footnote-marker\">153</sup><i class=\"footnote\">That is, Gad did in practice.</i> that which he spoke with his mouth, for the children of Gad vowed that they would go out with Israel to wage battle against their enemies.<sup class=\"footnote-marker\">154</sup><i class=\"footnote\">Num. 32:16,17.</i> Moses did not mention Reuben.<sup class=\"footnote-marker\">155</sup><i class=\"footnote\">When he mentioned Gad’s keeping the oath which they made to join Israel in the conquest of Canaan. The same oath was made and observed by the tribe of Reuben. See Num. 32:16,17 and Josh. 1:12-18; 22:1-9.</i> It is possible that he omitted Reuben because the tribe of Gad were greater warriors than the tribe of Reuben. The words of Chronicles, which states regarding the tribe of Gad, <i>whose faces were like the faces of lions</i> (I Chron. 12:9), is proof of this. We do not find this stated regarding the tribe of Reuben. LEAPETH. The word <i>yezannek</i> (leapeth) has no companion in Scripture. Our clause is to be understood as follows: Moses compared Dan’s might to that of a lion’s whelp leaping from Mount Bashan.<sup class=\"footnote-marker\">156</sup><i class=\"footnote\">In other words, <i>yezannek</i> means leap. According to I.E. our verse should be understood as follows: Dan is as powerful as a young lion leaping forth from Mount Bashan. Bashan is a district in Transjordan.</i> SATISFIED WITH FAVOR. <i>Seva ratzon</i> (satisfied) is an adjective. It means he will be sated with favor.<sup class=\"footnote-marker\">157</sup><i class=\"footnote\">In other words, <i>seva</i> is not to be taken as an imperative with our verse meaning Naphtali be satisfied with God’s favor.</i> THE SEA AND SOUTH. <i>Yam</i><sup class=\"footnote-marker\">158</sup><i class=\"footnote\">I.E. renders <i>yam</i> (sea) as west.</i> <i>ve-darom</i> (the sea and south) means that Naphtali’s inheritance shall be in the southwest.<sup class=\"footnote-marker\">159</sup><i class=\"footnote\">Of the tribe of Dan (Weiser).</i> THE FAVORED. <i>Ratzuy</i> (favored) means the beloved. AND LET HIM DIP HIS FOOT IN OIL. Because of the abundance of oil. It is similar to <i>He washeth his garments in wine</i> (Gen. 49:11). Jacob similarly said,<sup class=\"footnote-marker\">160</sup><i class=\"footnote\">Regarding the tribe of Dan.</i> <i>his bread shall be fat</i> (Gen. 49:20). IRON AND BRASS SHALL BE THY BARS.<sup class=\"footnote-marker\">161</sup><i class=\"footnote\">Hebrew, <i>minalekha</i>. I.E. renders this, the place where you walk upon with your shoes (<i>na’alkha</i>). Hence I.E.’s interpretation.</i> For mountains of iron and brass shall be in his portion.<sup class=\"footnote-marker\">162</sup><i class=\"footnote\">Hence Asher will step upon iron and brass.</i> AND AS THY DAYS, SO SHALL THY STRENGTH BE. The word <i>dovekha</i> (thy strength) has no neighbor.<sup class=\"footnote-marker\">163</sup><i class=\"footnote\">It is not found elsewhere in the Bible.</i> The interpretation of the Aramaic translation<sup class=\"footnote-marker\">164</sup><i class=\"footnote\">Onkelos renders <i>u-kheyamekha dovekha</i> (and as thy days, so shall thy strength be), and as thy youth so shall your strength be [all the days of your life].</i> is known, namely, that you will be strong all your days. Some say that the <i>alef</i> of <i>dovekha</i> is in place of the doubled letter.<sup class=\"footnote-marker\">165</sup><i class=\"footnote\">In other words, <i>dovekha</i> comes from the root <i>dalet, bet, bet</i>.</i> It is like the word <i>baze’u</i> (divide)<sup class=\"footnote-marker\">166</sup><i class=\"footnote\">Which is a variant of <i>bazezu</i>, for the <i>alef</i> in <i>baze’u</i> takes the place of a <i>zayin</i>.</i> in <i>Whose land the rivers divide</i> (Is. 18:2). They believe that <i>dovekha</i> is related to the word <i>dovev</i> (moving gently) in <i>Moving gently the lips of those that are asleep</i> (Cant. 7:10).<sup class=\"footnote-marker\">167</sup><i class=\"footnote\">They interpret <i>u-kheyamekha dovekha</i> to mean: as in your youth so shall you speak [all the days of your life]; i.e., you shall always speak happily as young people are wont to do (Weiser).</i> This interpretation is not reasonable.<sup class=\"footnote-marker\">168</sup><i class=\"footnote\">It does not fit the context.</i> THERE IS NONE LIKE UNTO GOD, O JESHURUN. Moses goes back to bless all of Israel. WHO RIDETH UPON THE HEAVEN. That is, who is mighty. The fact that He <i>rideth upon the heaven</i> is proof of this. [AND IN HIS EXCELLENCY ON THE SKIES.]<sup class=\"footnote-marker\">169</sup><i class=\"footnote\">Literally, and in His excellency the skies.</i> It means, the heavens stand by God’s might.<sup class=\"footnote-marker\">170</sup><i class=\"footnote\">I.E. renders <i>be-gavato</i> (in His excellency) by His might. Therefore <i>And in His might the skies</i> is short for and by His might the heavens stand. I.E. renders our verse as follows: He who rides upon the heavens is your help, and He [so too is] by whose might the heavens stand.</i> THE ETERNAL GOD IS A DWELLING-PLACE. Note that the word <i>ma’on</i> (dwelling-place) means a covering (i.e., a <i>sukkah</i>).<sup class=\"footnote-marker\">171</sup><i class=\"footnote\">Literally, booth. According to I.E. a <i>sukkah</i> is so called because it has a covering over it.</i> <i>In Salem also is set His covering</i><sup class=\"footnote-marker\">172</sup><i class=\"footnote\">Translated literally.</i> (sukko), <i>And His dwelling-place</i> (me’onato) <i>in Zion</i><sup class=\"footnote-marker\">173</sup><i class=\"footnote\">For <i>sukko</i> is parallel to <i>me’onato</i>.</i> (Ps. 76:3) is proof of this. There are many such examples.<sup class=\"footnote-marker\">174</sup><i class=\"footnote\">Where the word <i>sukkah</i> is used in the sense of protection.</i> The meaning of our verse is: The eternal God is your covering.<sup class=\"footnote-marker\">175</sup><i class=\"footnote\">That is, your protection.</i> Compare, <i>Even the Most High, thy habitation</i> (me’onekha)<sup class=\"footnote-marker\">176</sup><i class=\"footnote\">I.E. renders this as even the Most High, your protection.</i> (Ps. 91:9) and <i>Thou hast been our dwelling-place</i> (ma’on) (Ps. 90:1). The <i>ma’on</i> (dwelling place) is always above the one who takes refuge in it.<sup class=\"footnote-marker\">177</sup><i class=\"footnote\">According to I.E., <i>ma’on</i> means a protective covering. God serves as a protective covering above us.</i> The “place”<sup class=\"footnote-marker\">178</sup><i class=\"footnote\">The rabbis refer to God as “The Place (<i>makom</i>).”</i> is below.<sup class=\"footnote-marker\">179</sup><i class=\"footnote\">Either beneath the protective covering or beneath the person being protected. In other words, <i>ma’on</i> refers to “up above” and <i>makom</i> to below. God is referred to as “The Place” because He is present in all places on the earth. See I.E.’s introduction to Esther, “God is not referred to as ‘The Place (<i>makom</i>)’ in any of the books of Scripture. On the contrary, He is referred to as ‘dwelling place (<i>ma’on</i>),’ for the <i>ma’on</i> which is always on high. However, the ancients, of blessed memory, called God ‘The Place’ because all places are full of His glory.”</i> AND UNDERNEATH ARE THE EVERLASTING ARMS. Which will support you.  Scripture reads <i>everlasting</i> to teach that it shall always be so. The hand will not weaken, and your covering (<i>ma’on</i>) will not be removed, for He is the eternal God. The meaning of <i>kedem</i> (everlasting) is that God has no beginning and no end. Scripture speaks in human terms when it speaks of beginning and end.<sup class=\"footnote-marker\">180</sup><i class=\"footnote\">In reference to God.</i> The Gaon says that <i>and underneath</i> means and underneath God. He did not explain anything. THE FOUNTAIN OF JACOB. All those who came forth out of the fountain of Jacob.<sup class=\"footnote-marker\">181</sup><i class=\"footnote\">The meaning of <i>The fountain of Jacob</i> is, All those who came forth out of the fountain of Jacob, i.e., all those descended from Jacob.</i> Similarly <i>And are come forth out of the fountain of Judah</i> (Is. 48:1). IN A LAND. <i>El eretz</i> is to be rendered, in a land.<sup class=\"footnote-marker\">182</sup><i class=\"footnote\">Reading <i>be-eretz</i> as in <i>Vat. Ebr</i>. 38.</i> It is similar to <i>if they pray in this place</i><sup class=\"footnote-marker\">183</sup><i class=\"footnote\">Translated according to I.E.</i> (el ha-makom ha-zeh)<sup class=\"footnote-marker\">184</sup><i class=\"footnote\"><i>El ha-makom ha-zeh</i> (to this place) is to be interpreted as if written <i>bamakom ha-zeh</i>.</i> (I Kings 8:35). YEA, HIS HEAVENS. The heavens of the earth or of Israel.<sup class=\"footnote-marker\">185</sup><i class=\"footnote\">The heavens over the Land of Israel.</i> The meaning of our verse is, it is the nature of the land<sup class=\"footnote-marker\">186</sup><i class=\"footnote\">Of the land in Israel.</i> to produce corn and oil. Also, the heavens shall always give their dew and there will be no need to water the ground.<sup class=\"footnote-marker\">187</sup><i class=\"footnote\">The meaning of our verse is, God brought Israel into a land which produces corn and oil and whose heavens shall always give dew, and there will be no need to irrigate the ground.</i> WHO IS LIKE UNTO THEE. Among the nations. THE SHIELD OF THY HELP. No evil shall come upon you. AND THAT IS THE SWORD. He is the sword by which you will exalt yourself over all your enemies. SHALT TREAD. <i>Tidrokh</i> (shall tread) is similar to <i>midrakh</i> (to tread on) in <i>for the sole of the foot to tread on</i> (Deut. 2:5). The contents of our verse are similar to the account of Gideon.<sup class=\"footnote-marker\">188</sup><i class=\"footnote\">Whose men shouted, “The sword for the Lord and for Gideon.” See Jud. 7:20. <i>Vat. Ebr</i>. 38 reads: As in the account of Gibeon. See Josh. 10:24, <i>Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them</i>.</i> AND MOSES WENT UP. I believe that Joshua wrote from this verse onward,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">In other words, Joshua composed Chapter 34.</i> for Moses did not write<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Anything.</i> after he ascended.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Mount Nebo. Hence he could not have composed this chapter.</i> Joshua wrote prophetically.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Chapter 34 was written under Divine inspiration. Hence it could be appended to the Torah.</i> <i>And the Lord showed him; And the Lord said unto him</i> (v. 4); and also, <i>And he was buried</i> (v. 6) are proof.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">That Chapter 34 was written prophetically, for otherwise how would Joshua know these things.</i> SO MOSES THE SERVANT OF THE LORD DIED THERE. Even in his death Moses, like a servant, did what God commanded him. ACCORDING TO THE WORD OF THE LORD.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Hebrew, <i>al pi Adonai</i> (literally, by God’s mouth). Hence I.E.’s comment.</i> For God told him, <i>Get thee up</i> (Deut. 32:49) <i>and die</i> (Deut. 32:50). Scripture similarly writes with regard to the death of Aaron, <i>at the commandment of the Lord</i><sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Hebrew, <i>al pi Adonai</i>.</i> (Num. 33:38). It similarly states, <i>At the commandment of the Lord</i><sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Hebrew, <i>al pi Adonai</i>. We thus see that <i>al pi Adonai</i> is not to be taken literally but is to be interpreted according to God’s command. I.E. comments thus because there is a midrash which takes <i>al pi Adonai</i> literally and tells us that Moses died by God’s kiss. See <i>Mo’ed Katan</i> 28a; <i>Bava Batra</i> 17a. Also see Rashi.</i> <i>they encamped</i> (Num. 9:23). AND HE WAS BURIED.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Hebrew, <i>va-yikbor oto</i> (literally, and he buried him).</i> Moses buried himself.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"><i>Va-yikbor oto</i> (and he buried him) is to be rendered, and he buried himself. I.E.’s point is that the pronoun <i>oto</i> (him) or <i>otam</i> (them) sometimes has the meaning of himself or themselves.</i> He entered a cave in the valley. The same is true of <i>but the shepherds fed them</i> (otam),<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"><i>Otam</i> (them) is to be rendered themselves. Our clause thus reads, but the shepherds fed themselves.</i> and <i>fed not My sheep</i> (Ezek. 34:8) and, <i>And the officers of the children of Israel did see them</i><sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Translated literally.</i> (otam)<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Which is to be rendered, and the officers of the children of Israel did see themselves (<i>otam</i>).</i> (Ex. 5:19). Note,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Scripture refers to Moses’ burial place by the following names: Mount Abarim (Deut. 32:49); Mount Nebo (Deut. 34:1); the top of Pisgah (<i>Ibid.</i>); the valley (<i>gai</i>) which is over against Beth-peor (Deut. 34:6). I.E. goes on to explain that all of these terms refer to one and the same place.</i> Mount Abarim is also known as Mount Nebo.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">See Deut. 32:39.</i> Nebo is in the image of Mercury.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Nebo is the name of an idol in the image of Mercury (Krinsky). See I. E. on Is. 46:1, <i>Bel boweth down, Nebo stoopeth</i>. According to I.E. the idol Nebo stood and was worshipped on Mount Abarim. Hence Mount Abarim was also known as Mount Nebo.</i> Mount Abarim is also known as “the valley which is the top of Pisgah which is over against Beth-peor.”<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">In other words, Mount Abarim, Mount Nebo, the valley which is the top of Pisgah which is over against Beth-peor all refer to one place.</i> The fact that Scripture tells us that Israel journeyed <i>from Bamoth to the valley that is in the field of Moab, by the top of Pisgah</i> (Num. 21:20) is proof of this.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">That the valley (<i>gai</i>) is to be identified with the top of Pisgah.</i> Furthermore, Scripture writes, <i>And Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah</i> (v. 1).<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">We thus see that Pisgah and Mount Nebo refer to the same place.</i> Moses died there<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">On Mount Nebo.</i> and his grave is there.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">On Mount Nebo.</i> Scripture states,<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Additional proof that the valley and Mount Abarim are one and the same.</i> <i>So we abode in the valley over against Beth-peor (Deut. 3:29). Now, Scripture tells us that after Israel dwelt in the valley…the children of Israel journeyed, and pitched in the plains of Moab (Num. 22:1). Another verse states, And [Israel] pitched in the mountains of Abarim, in front of Nebo. And they journeyed from the mountains of Abarim, and pitched in the plains of Moab (Num. 33:47,48). Look, it is clear that Moses’ burial place was in the place where he died.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">I.E. takes issue with the midrash that states that Moses died in the land of the tribe of Reuben (the location of Mount Nebo) but was buried in the land belonging to the tribe of Gad. See <i>Sifre</i> and <i>Sotah</i> 13b.</i></i> UNTO THIS DAY. These are the words of Joshua.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Contrary to the opinion of Rabbi Meir in the Talmud that Moses also wrote this verse. See <i>Bava Batra</i> 15a: “The Holy One, blessed be He, dictated, and Moses wrote in tears.”</i> He probably wrote this at the end of his days.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"><i>Unto this day</i> indicates that some time had passed since the death of Moses.</i> HIS NATURAL FORCE. The <i>heh</i> of <i>lechoh</i> (his natural force) is in place of a <i>vav</i>.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">The pronoun “his” is usually indicated by a <i>vav</i>. Here it is indicated by a <i>heh</i>. Hence I.E.’s comment.</i> It is like the <i>heh</i> of <i>oholoh</i> (his tent) (Gen. 9:21).<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Which is in place of a <i>vav</i>.</i> <i>Lechoh</i> is related to the word <i>lach</i> (moist, fresh).<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Thus <i>lechoh</i> means his moistness.</i> Scripture notes this<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">That Moses’ moisture did not abate.</i> because old people are overtaken by dryness.  The word <i>nas</i> (abated) is the reverse of diffused.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Moisture is diffused throughout the skin of a young person. However, it is removed from the skin of an old man. See Filwarg.</i> THE CHILDREN OF ISRAEL. However, when Aaron died, <i>even all the house of Israel</i> (Num. 20:29) mourned out of respect for Moses.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">The word “all” does not appear before the children of Israel. I.E. believes that Moses did not leave any survivors of such importance that out of respect for them all of Israel would participate in the public mourning for him. It should be noted that the midrash offers a different interpretation for the difference in mourning for Moses and Aaron. See Rashi: “The children of Israel wept,” i.e., the men; but regarding Aaron, because he pursued peace, and made peace between a man and his fellow, and between a woman and her husband, it is stated, “The whole house of Israel wept [for him] the men and the women” (Rosenbaum and Silberman translation). See <i>Pirke De Rabbi Eliezer</i>, Chapter 17.</i> SO…WERE ENDED. When the days of weeping in the mourning of Moses were ended there,<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">In the plains of Moab.</i> the children of Israel hearkened unto Joshua. WAS FULL OF THE SPIRIT OF WISDOM. The reference is to the spirit of the Lord.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Scripture states, <i>And the spirit of the Lord shall rest upon him</i> (Is. 11:2). It then goes on to explain that the spirit of the Lord is the spirit of wisdom and understanding (<i>Ibid.</i>). See I.E. on Ex. 31:3 (Vol. 2, pp. 645,646).</i> <i>For Moses had laid his hands upon him</i> is proof of this,<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">That <i>Joshua was full of the spirit of wisdom</i>.</i> for there was not found in Israel one such as Joshua for Moses to lean on.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Another term for “place his hands on him.” It is possible that I.E. interprets <i>Moses had laid his hands upon him</i> to mean relied on him, i.e., took him for a disciple. Be that as it may, according to I.E, <i>For Moses had laid his hands upon him</i> does not mean that the placing of Moses’ hand on Joshua caused Joshua to be full of the spirit of wisdom but rather that Moses placed his hands on Joshua because Joshua was full of the spirit of God.</i> AND DID AS THE LORD COMMANDED MOSES. That they hearken unto Joshua. FACE TO FACE. I have previously explained this.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">See I.E. on Deut. 3:5.</i> THE MIGHTY HAND. The wonders at the sea.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">See Ex. 14:31: <i>And Israel saw the mighty hand of God</i> (literal translation).</i> THE GREAT TERROR. When Israel stood before Mount Sinai.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">See Ex. 20:15,16.</i>",
    "book": "Ibn Ezra on Deuteronomy",
    "format": "bulk_text",
    "complete": true
  },
  "downloaded_at": "2026-01-15T23:01:05.541849",
  "provider": "sefaria"
}