## Rashi on Deuteronomy Chapter 7

###### Rashi on Deuteronomy 7:1:1
[Rashi on Deuteronomy 7:1:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:1:1)

**ונשל.** לְשׁוֹן הַשְׁלָכָה וְהַתָּזָה, וְכֵן "וְנָשַׁל הַבַּרְזֶל" (דברים י"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונשל This is an expression denoting casting away, and throwing to a distance, and similar is, (Deuteronomy 19:5) “and the iron flies off" (ונשל).


###### Rashi on Deuteronomy 7:2:1
[Rashi on Deuteronomy 7:2:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:2:1)

**ולא תחנם.** לֹא תִתֵּן לָהֶם חֵן, אָסוּר לוֹ לָאָדָם לוֹמַר "כַּמָּה נָאֶה גוֹי זֶה". דָּבָר אַחֵר, לֹא תִּתֵּן לָהֶם חֲנִיָּה בָּאָרֶץ (עבודה זרה כ'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא תחנם means, THOU SHALT NOT ASCRIBE GRACE (חן) TO THEM: it is forbidden to a person to say “How beautiful is this heathen”. Another explanation: thou shalt not grant them a חניה, an encampment (a settlement) in the land (Avodah Zarah 20a).


###### Rashi on Deuteronomy 7:4:1
[Rashi on Deuteronomy 7:4:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:4:1)

**כי יסיר את בנך מאחרי.** בְּנוֹ שֶׁל גוֹי כְּשֶׁיִּשָּׂא אֶת בִּתְּךָ יָסִיר אֶת בִּנְךָ אֲשֶׁר תֵּלֵד לוֹ בִתְּךָ מֵאַחֲרַי, לִמְּדָנוּ שֶׁבֶּן בִּתְּךָ הַבָּא מִן הַגּוֹי קָרוּי בִּנְךָ, אֲבָל בֶּן בִּנְךָ הַבָּא מִן הַגּוֹיָה אֵינוֹ קָרוּי בִּנְךָ אֶלָּא בְּנָהּ, שֶׁהֲרֵי לֹא נֶאֱמַר עַל בִּתּוֹ לֹא תִקַּח כִּי תָסִיר אֶת בִּנְךָ מֵאַחֲרַי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי יסיר את בנך מאחרי FOR HE WILL TURN AWAY THY SON FROM FOLLOWING ME — i.e., the son of the heathen when he marries thy daughter, will turn away thy son (grandson) whom thy daughter will bear unto him from following Me. This teaches us, that thy daughter's son who is born of a heathen is termed thy son, but thy son’s son, who is born of a heathen woman, is not termed thy son, but her son, for, you see, in regard to the statement: “his daughter thou shalt not take [to thy son]" it does not add “For she will turn away thy son (grandson) from following Me" (Yevamot 23a).


###### Rashi on Deuteronomy 7:5:1
[Rashi on Deuteronomy 7:5:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:5:1)

**מזבחתיהם.** שֶׁל בִּנְיָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מזבחתיהם — a מזבח is something built up of several stones,


###### Rashi on Deuteronomy 7:5:2
[Rashi on Deuteronomy 7:5:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:5:2)

**ומצבתם.** אֶבֶן אַחַת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומצבתם — alludes to a single stone (cf. Rashi on Deuteronomy 12:3).


###### Rashi on Deuteronomy 7:5:3
[Rashi on Deuteronomy 7:5:3](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:5:3)

**ואשירהם.** אִילָנוֹת שֶׁעוֹבְדִין אוֹתָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואשירהם — Trees which they worship (Avodah Zarah 48a).


###### Rashi on Deuteronomy 7:5:4
[Rashi on Deuteronomy 7:5:4](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:5:4)

**ופסיליהם.** צְלָמִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ופסליהם — These are images.


###### Rashi on Deuteronomy 7:7:1
[Rashi on Deuteronomy 7:7:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:7:1)

**לא מרבכם.** כִּפְשׁוּטוֹ; וּמִדְרָשׁוֹ לְפִי שֶׁאֵין אַתֶּם מַגְדִּילִים עַצְמְכֶם כְּשֶׁאֲנִי מַשְׁפִּיעַ לָכֶם טוֹבָה, לְפִיכָךְ **חשק … בכם**

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא מרבכם NOT ON ACCOUNT OF YOUR BEING [MORE] NUMEROUS — This is to he understood according to its plain sense. But its Midrashic explanation (taking לא מרבכם in the sense of “not because you are great") is: Because you do not regard yourselves as great when I shower good, upon you, therefore חשק … בכם DID [THE LORD] DELIGHT IN YOU


###### Rashi on Deuteronomy 7:7:2
[Rashi on Deuteronomy 7:7:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:7:2)

**כי אתם המעט** – הַמְמַעֲטִין עַצְמְכֶם, כְּגוֹן אַבְרָהָם שֶׁאָמַר (בראשית י"ח) "וְאָנֹכִי עָפָר וָאֵפֶר", וּכְגוֹן מֹשֶׁה וְאַהֲרֹן שֶׁאָמְרוּ (שמות ט"ז) "וְנַחְנוּ מָה", לֹא כִנְבוּכַדְנֶאצַּר שֶׁאָמַר (ישעיהו י"ד) "אֶדַּמֶּה לְעֶלְיוֹן", וְסַנְחֵרִיב (שם ל"ו) שֶׁאָמַר "מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת", וְחִירָם שֶׁאָמַר (י"ח כ"ח) "אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי" (חולין פ"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אתם המעט FOR YOU ARE LITTLE — you regard yourselves as small, as, e.g., Abraham did who said, (Genesis 18:27) “For I am dust and ashes", and as, e.g., Moses and Aaron did who said, (Exodus 16:7) “And we, what are we?". Not as Nebuchadnezzar who said, (Isaiah 14:14) “I will be like the Most High", and Sennacherib who said, (Isaiah 36:20) “Who are they among all the gods of these countries [that have delivered their countries out of my hand?]", and Hiram who said, (Er. 28:2), “I am a god, I sit in the seat of God" (Chullin 89a).


###### Rashi on Deuteronomy 7:7:3
[Rashi on Deuteronomy 7:7:3](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:7:3)

**כי אתם המעט.** הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן דְּהָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אתם המעט — Here you have the word כי used in the sense of “because".


###### Rashi on Deuteronomy 7:8:1
[Rashi on Deuteronomy 7:8:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:8:1)

**כי מאהבת ה'.** הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא – **לא מרבכם חשק ה' בכם**, אֶלָּא **מאהבת ה' אתכם**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי מאהבת — Here, however, you have the word כי used in the sense of “but": NOT ON ACCOUNT THAT YE WERE MORE NUMEROUS … DID GOD DELIGHT IN YOU … BUT ON ACCOUNT OF THE LORD'S LOVE TO YOU.


###### Rashi on Deuteronomy 7:8:2
[Rashi on Deuteronomy 7:8:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:8:2)

**ומשמרו את השבעה.** מֵחֲמַת שָׁמְרוֹ אֶת הַשְּׁבוּעָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומשמרו את השבועה means, on account of His keeping the oath.


###### Rashi on Deuteronomy 7:9:1
[Rashi on Deuteronomy 7:9:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:9:1)

**לאלף דור.** וּלְהַלָּן (דברים ה') הוּא אוֹמֵר "לַאֲלָפִים". כָּאן שֶׁהוּא סָמוּךְ אֵצֶל לְשֹׁמְרֵי מִצְוֹתָיו, הוּא אוֹמֵר **לאלף**, וּלְהַלָּן שֶׁהוּא סָמוּךְ אֵצֶל לְאֹהֲבַי, הוּא אוֹמֵר לַאֲלָפִים (סוטה ל"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאלף דור TO A THOUSAND GENERATIONS — But elsewhere (5:10) it states: to thousands of generations! The explanation is: Here where it is connected with (refers to) "those who keep His commandments" it states that God's grace is extended to a thousand generations; but there where it is associated with "those who love Him" it states that it is extended to thousands of generations (Sotah 31a);


###### Rashi on Deuteronomy 7:9:2
[Rashi on Deuteronomy 7:9:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:9:2)

**לאהביו.** אֵלּוּ הָעוֹשִׂין מֵאַהֲבָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאהביו are those who do the commandments out of love.


###### Rashi on Deuteronomy 7:9:3
[Rashi on Deuteronomy 7:9:3](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:9:3)

**ולשמרי מצותיו.** אֵלּוּ הָעוֹשִׂין מִיִּרְאָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולשמרי מצותיו are those who do them out of fear.


###### Rashi on Deuteronomy 7:10:1
[Rashi on Deuteronomy 7:10:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:10:1)

**ומשלם לשנאיו אל פניו.** בְּחַיָּיו מְשַׁלֵּם לוֹ גְמוּלוֹ הַטּוֹב, כְּדֵי לְהַאֲבִידוֹ מִן הָעוֹלָם הַבָּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומשלם לשנאיו אל פניו AND HE REPAYETH THEM THAT HATE HIM TO THEIR FACE [IN ORDER TO MAKE THEM PERISH] — i.e. during their lifetime (cf. Rashi on Genesis 11:28 s. v. על פני) he repayeth them their good recompense, in order to banish them from the future world (cf. Onkelos).


###### Rashi on Deuteronomy 7:11:1
[Rashi on Deuteronomy 7:11:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:11:1)

**היום לעשותם.** וּלְמָחָר, לָעוֹלָם הַבָּא, לִטֹּל שְׂכָרָם (עירובין כ"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
היום לעשותם [WHICH I COMMANDED THEE] TO-DAY TO DO THEM — to do them to-day, but only in the time to come — in the future world — to receive the reward for them (Eruvin 22a).


###### Rashi on Deuteronomy 7:12:1
[Rashi on Deuteronomy 7:12:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:12:1)

**והיה עקב תשמעון.** אִם הַמִּצְווֹת קַלּוֹת שֶׁאָדָם דָּשׁ בַּעֲקֵבָיו **תשמעון.**

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיה עקב תשמעון AND THE CONSEQUENCE WILL BE, IF YE HEARKEN (The Hebrew text may be taken to signify if you will hear the heel, עקב) — If, even the lighter commands which a person usually treads on with his heels (i.e. which a person is inclined to treat lightly), ye will hearken to,


###### Rashi on Deuteronomy 7:12:2
[Rashi on Deuteronomy 7:12:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:12:2)

**ושמר ה' וגו'.** יִשְׁמֹר לְךָ הַבְטָחָתוֹ (עי' תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושמר ה׳ וגו׳ THEN THE LORD [THY GOD] WILL KEEP FOR THEE His promise (Midrash Tanchuma, Eikev 1).


###### Rashi on Deuteronomy 7:13:1
[Rashi on Deuteronomy 7:13:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:13:1)

**שגר אלפיך.** וַלְדֵי בְקָרְךָ שֶׁהַנְּקֵבָה מְשַׁגֶּרֶת מִמֵּעֶיהָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שגר אלפיך means the offspring of thy oxen which the female casts out (שגר) from its womb.


###### Rashi on Deuteronomy 7:13:2
[Rashi on Deuteronomy 7:13:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:13:2)

**ועשתרת צאנך.** מְנַחֵם פֵּרֵשׁ "אַבִּירֵי בָשָׁן" (תהילים כ"ב) – מִבְחַר הַצֹּאן, כְּמוֹ "בְּעַשְׁתְּרֹת קַרְנַיִם" (בראשית י"ד), לְשׁוֹן חֹזֶק, וְאֻנְקְלוֹס תִּרְגֵּם "וְעֶדְרֵי עָנָךְ". וְרַבּוֹתֵינוּ אָמְרוּ לָמָּה נִקְרָא שְׁמָם עַשְׁתָּרוֹת? שֶׁמַּעֲשִׁירוֹת אֶת בַּעֲלֵיהֶן (חולין פ"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ועשתרות צאנך AND THE BREEDS OF THY FLOCK — Menachem ben Seruk explains this expression to be parallel to אבירי בשן, which means: "the strong rams of Bashan” (Psalms 22:13), i.e. the choicest of the sheep, similar to (Genesis 14:5), “Ashteroth (עשתרות) Karnaim", where also it is an expression for “strength" (so that עשתרות denotes “the strong ones"). Onkelos. however, translates it: “and the flocks of thy sheep". Our Rabbis said: Why is their name called עשתרות? Because they enrich (עשר) their owner (through the sale of their wool, etc.) (cf. Chullin 84b).


###### Rashi on Deuteronomy 7:14:1
[Rashi on Deuteronomy 7:14:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:14:1)

**עקר.** שֶׁאֵינוֹ מוֹלִיד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עקר means, a man who cannot procreate.


###### Rashi on Deuteronomy 7:17:1
[Rashi on Deuteronomy 7:17:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:17:1)

**כי תאמר בלבבך.** עַל כָּרְחֲךָ לְשׁוֹן דִּילְמָא הוּא, שֶׁמָּא תֹאמַר בִּלְבָבְךָ מִפְּנֵי שֶׁהֵם רַבִּים לֹא אוּכַל לְהוֹרִישָׁם, אַל תֹּאמַר כֵּן, **לא תירא מהם**, וְלֹא יִתָּכֵן לְפָרְשׁוֹ בְּאַחַת מִשְּׁאָר לְשׁוֹנוֹת שֶׁל כִּי שֶׁיִּפֹּל עָלָיו שׁוּב לֹא תִירָא מֵהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי תאמר בלבבך — You must admit that the word כי here denotes “perhaps": perhaps thou wilt say in thy heart, “Because they are many, I shall be unable to dispossess them". Do not speak thus, לא תירא מהם THOU SHALT NOT BE AFRAID OF THEM. — For it is not possible to explain it in one of the three other meanings of כי so that the words לא תירא מהם will then appropriately fit in with it.


###### Rashi on Deuteronomy 7:19:1
[Rashi on Deuteronomy 7:19:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:19:1)

**המסת.** נִסְיוֹנוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המסות means, THE TRIALS (cf. Rashi on 4:34).


###### Rashi on Deuteronomy 7:19:2
[Rashi on Deuteronomy 7:19:2](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:19:2)

**והאתת.** כְּגוֹן וַיְהִי לְנָחָשׁ (שמות ד'), וְהָיוּ לְדָם בַּיַּבָּשֶׁת (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והאתת AND THE SIGNS, for example (Exodus 4:3) “and it became a serpent”, and (Exodus 4:9) “It became blood on the dry land”. ...


###### Rashi on Deuteronomy 7:19:3
[Rashi on Deuteronomy 7:19:3](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:19:3)

**והמפתים.** הַמַּכּוֹת הַמֻּפְלָאוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והמפתים AND THE WONDERS, viz., the wondrous plagues.


###### Rashi on Deuteronomy 7:19:4
[Rashi on Deuteronomy 7:19:4](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:19:4)

**והיד החזקה.** זוֹ הַדֶּבֶר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיה החזקה AND THE STRONG HAND — this refers to the pestilence (Sifrei Bamidbar 115:1; cf. the Passover Haggadah).


###### Rashi on Deuteronomy 7:19:5
[Rashi on Deuteronomy 7:19:5](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:19:5)

**והזרע הנטויה.** זוֹ הַחֶרֶב שֶׁל מַכַּת בְּכוֹרוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והזרע הנטיה AND THE OUTSTRETCHED ARM, this refers to the sword for the smiting of the firstborn (Exodus 4:23).


###### Rashi on Deuteronomy 7:20:1
[Rashi on Deuteronomy 7:20:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:20:1)

**הצרעה.** מִין שֶׁרֶץ הָעוֹף שֶׁהָיְתָה זוֹרֶקֶת בָּהֶם מָרָה וּמְסָרַסְתָּן וּמְסַמְּאָה אֶת עֵינֵיהֶם בְּכָל מָקוֹם שֶׁהָיוּ נִסְתָּרִין שָׁם (סוטה ל"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הצרעה — a species of flying insect which injected poison into them, and castrated them and blinded their eyes wherever they hid themselves (Sotah 36a).


###### Rashi on Deuteronomy 7:22:1
[Rashi on Deuteronomy 7:22:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:22:1)

**פן תרבה עליך חית השדה.** וַהֲלֹא אִם עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם אֵין מִתְיָרְאִין מִן הַחַיָּה, שֶׁנֶּאֱמַר (איוב ה') וְחַיַּת הַשָּׂדֶה הָשְׁלְמָה לָּךְ? אֶלָּא גָּלוּי הָיָה לְפָנָיו שֶׁעֲתִידִין לַחֲטֹא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פן תרבה עליך חית השדה LEST THE BEASTS OF THE FIELD INCREASE UPON THEE — But is it not a fact that if people perform the will of the Omnipresent they will not have to fear the beasts, as it is said, (Job 5:23) “And the beasts of the field shall be at peace with thee”?! But it states this because it was manifest before Him that they would in future sin.


###### Rashi on Deuteronomy 7:23:1
[Rashi on Deuteronomy 7:23:1](https://torahapp.org/share/book/Rashi%20on%20Deuteronomy/r/7:23:1)

**והמם.** נָקוּד קָמָץ כֻּלּוֹ, לְפִי שֶׁאֵין מ"ם אַחֲרוֹנָה מִן הַיְסוֹד, וַהֲרֵי הוּא כְּמוֹ וְהָם אוֹתָם, אֲבָל "וְהָמַם גִּלְגַּל עֶגְלָתוֹ" (ישעיהו כ"ח) כֻּלּוֹ יְסוֹד, לְפִיכָךְ חֶצְיוֹ קָמָץ וְחֶצְיוֹ פַּתָּח, כִּשְׁאָר פֹּעַל שֶׁל שָׁלוֹשׁ אוֹתִיּוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והמם AND HE WILL CONFOUND THEM — This word is vowelled entirely (both syllables) with Kametz, because the last ם is not part of the root, and it is equivalent to וְהָם, “And he will confuse”, אותם “them”. But in (Isaiah 28:28) וְהָמַם גלגל עגלתו the verb המם consists entirely of root letters, therefore half of it (one syllable) has Kametz and half of it Patach, just like any other verb of three consonants.