Pay close attention so that you know and understand, etc. [“You will know today,”] does not mean that they will know something new today. For he told them nothing new here.

That I now speak, etc. For the word את [here] means the same as עם (with). Rashi adds, “That I now speak,” for without adding “That I now speak” the [meaning of the] verse cannot be understood. Therefore he needed to explain the word את means “with,” for the word עם applies only to one who is being spoken to. Also Rashi adds the word “now,” for without it the verse means that He would never speak with any of their offspring, only with these alone.

The ground sloped, funnel-like, etc. Rashi does not explain the verse in the order that it is written. [He explains “Amid all of Israel,” before explaining, “And all the sustenance, etc.”]**** The reason is: “Amid, etc.” also refers to, “You will know (v. 2).” [I.e.,] it is fitting to accept my reprimand since you witnessed all the signs He performed in Egypt, and what He did for you in the wilderness, and what He did for you when Dosson and Avirom were swallowed up amid all of Israel — the ground sloped (funnel-like), and no one from Israel fell in even if he were standing next to him, and this was a great miracle.

For it is not with your children, etc. The first כי (v. 2) in the verse means “for,” and the second כי means “rather.” As if it says, “Pay close attention so that you know and understand my reprimand, for it is not with your children that I now speak, etc.,” as Rashi explained above. “But rather with you… I am speaking.” And since it is not [grammatically] correct to say, “Rather with you, eyes have witnessed,” Rashi adds the words אשר (whose) before “eyes.”

This assurance was made to the Israelites [when they departed from Egypt], etc. Rashi is answering the question: Why is Egypt be mentioned here more than any other land? Rashi explains: This assurance, etc.

But perhaps Scripture speaks derogatorily, etc. Why should Moshe intend to speak derogatorily of Eretz Yisroel, God forbid? Were the spies not smitten for speaking derogatorily of Eretz Yisroel? Furthermore, how would we explain the verse following, “Rather, the Land where you are crossing to inherit [is a land of mountains and plains — ] by the rain of the skies will you drink water,” which is praising the Land? It seems that Rashi means to say, “But perhaps, etc.” i.e., even though Eretz Yisroel was superior to all other lands, including Mitzrayim, nevertheless Mitzrayim is superior on account that it grows crops perpetually, since it is constantly irrigated. But the Land that you are entering cannot be irrigated because it is a mountainous region. Furthermore, it needs to be irrigated many times, because the water flows down the mountain and does not saturate the land. Therefore, Eretz Yisroel does not grow crops naturally, but rather through Divine providence — supernaturally. This [statement] is praise to Eretz Yisroel that it is sustained by miracles, even though by natural means it is not as good as Mitzrayim. Therefore Rashi says, “But perhaps Scripture speaks derogatorily.” In other words, by describing its inferiority, the Land’s praiseworthiness is revealed.

The Torah therefore teaches, “Chevron was built seven years [before]...”, etc. I.e., Chevron was built seven years before Tzoan.

In Kesubos (112a) this is expounded differently, etc. [Regarding the verse, חברון שבע שנים נבנתה לפני וכו'] In the first explanation [here] each word is understood literally: שנים means “years,” נבנתה means “a physical building,” and לפני means “before (earlier in time).” But according to the explanation in Kesubos: The word שנים means שונים (times), and נבנתה is related to the term, “And I will be built also from her (Bereishis 30:3),” an expression referring to producing offspring. And לפני means, “preceding (superior)”.

Rather, it was built up seven times more than Tzoan. The word מבונה means “producing offspring,” as in the verse, “And I will be built also from her (ibid.),” as Rashi explains in Kesubos (112a). I.e., One portion of land in Chevron produces a crop that is equal to [the produce yielded by] seven portions [of land] in Tzoan.

Even the land of Raamses, etc. Otherwise why does it need to say, “From which you departed”?

To see what its needs are, etc. Otherwise what is the meaning of, “Until the year’s end”? For whatever is decreed on Rosh Hashanah will be carried out throughout the year! Furthermore it would be enough to write, “The eyes of Adonoy, your God [are always upon it].” Rather, [“From the year’s beginning, etc.” means] to modify the decrees that were decided on Rosh Hashanah according to what the people deserve. But it seems to me that Rashi is expounding from the word “always,” which implies that Hashem is constantly watching over the Land to initiate [decrees] according to its needs. The same inference is made in Maseches Rosh Hashanah 17b. (Gur Aryeh).

As stated in tractate Rosh Hashanah. If the Jewish People are wicked on Rosh Hashanah then He will decree scarce rainfall that year. [Even] if they repent during that year then He will not increase [the rainfall], for the decree was already made. Instead, He brings that scarce amount of rain upon the fields rather than upon the wilderness and other places that do not require rainfall. Also He brings the rain in its proper time. The converse is also true — if the Jewish People are meritorious on Rosh Hashanah, etc.

By the rain of the skies you will drink water. For if you heed, then “I will provide the rain of your land.” But if not then, “He will restrain the skies, etc.”

If you heed the old, etc. I.e., if you review what you already learned, then you will gain wisdom from it and understand new matters from the old. Rashi explains likewise in Succah (46b). Even though regarding [the seeming redundancy] הענק תענק (surely bestow a gift) we say that the Torah uses common speech, we expound the verse whenever we are able to (Re”m). Alternatively, here the word והיה (lit., it will be) is an expression of certainty, whereas the word אם (if) is an expression of doubt. Therefore, the verse is expounded.

This is as it is written in the scroll, etc. I.e., Megilas Storim, but it is not a verse found in any of the twenty-four books of Scripture. And in the Talmud Yerushalmi, an allegory is mentioned of two people taking leave of each other. One travels a day’s journey eastward, and the other travels a day’s journey westward. They will find themselves distanced from each other by a two days’ journey. The same is true about the Torah.

As if you heard them this very day. Otherwise why is, “today,” needed?

Rather, all that you fulfill, fulfill with love, etc. The word לאהבה (to love) should be understood as לאהבת ה' (for the love of Adonoy). It then follows that, "And to serve Him," is [also directly] connected to, “Should you thoroughly heed My commandments.” [According to this] it would be fitting for the verse to say ולעבדני (and to serve Me), except this is only a general exegesis.

One command is addressed to the individual, etc. I.e., if only one verse were written then we would think it addresses the community as a whole, but not the individual. Even though it is written, “With all your (singular) heart, and with all your (singular) soul,” we would think it is common for Scripture to use the singular when referring to the community, as in the verse, “Listen (singular) O Israel!” You might ask: Why is the individual warned here more than in other commandments, although there is no difference [here] between the individual and the community? The answer is: Regarding this commandment, the verse states many benefits which Hashem will do for fulfilling it: Harvesting grain, wine, olive oil, grass for animals, etc. Therefore I would have thought it is intended specifically for the community but not for the individual, thus the individual also needs to be included. And it teaches us that when the commandments are fulfilled out of love by individuals, He will also perform all these miracles for them (Ramban). And since this commandment addresses the community, it fits well that is not written here, “and with all your possessions,” as it is written above. For it is unlikely that the majority of the community would consider money more precious than life. However, this may be true of an individual (Mahara”i).

You fulfill your obligation, etc. Rashi is answering the question: Why does it say regarding this commandment there is so much reward, “I will provide the rain of your land in its time, fall rain and spring rain, etc.”? Yet above in Parshas Bechukosai (Vayikra 26:4) Scripture only writes, “I will provide your rain in their proper time”! Rashi answers: You fulfill your obligation, etc. In other words, you shall fulfill your obligation and you need not do more than this — to keep My commandments out of love. As it is written, “To love Adonoy ... and to serve Him, etc.” therefore I shall fulfill my obligation and pay you abundant reward. (Re”m).

On Shabbos eve, etc. Rashi [only] says, “On Shabbos eve,” but the Gemora (Taanis 23a) says, “On Shabbos eves and on the eves of the fourth weekday [Tuesday night],” because harmful forces reign on these two nights. The answer is: Rashi’s explanation is based on nowadays when these harmful forces are not common. Therefore, he only mentions, “On Shabbos eve.” Now it fits well that Rashi explains, “When everyone is at home,” rather than, “Because of harmful forces.” Rashi’s first explanation is problematic, for the verse should say בעתותם (in its times), since all nights are included. Therefore, Rashi says, “Another interpretation, etc.” But the other explanation is problematic, for it applies when harmful forces are common. However, when they are not common such as nowadays, then what is the meaning of “in its time” written in the verse? Therefore Rashi also says the first explanation.

Because it descends on the ears and on the stalks. I.e., the word מלקוש is a contraction of מלילות קשין. This explanation by itself is problematic, for the verse should say ומלילות (ears). Therefore, the first reason in needed. Yet the first reason is problematic, for the verse should say לקשיא (late ones). Therefore the second reason is also needed.

You will gather it into your home, etc. Rashi is answering the question: How is it a blessing that he must exert himself to work and harvest rather than having servants and maidservants? Rashi answers: You will gather, [implies you, but] not your enemies.

So that it will not be necessary for you to lead it to the desert. I.e., to the desert where there is pasture for the animals. Rather, grass for the animals will grow in your field. This is according to Rabbi Yehuda in the Sifrei. Rashi’s second interpretation, “You will reap, etc.” is according to Rabbi Shimon bar Yochai who explains that “Grass in your field,” refers to the grass [i.e., produce] of the field and not to pasture for the animals. And ולבהמתך means, “and also for your animals.” Because of its abundance you will reap it and feed it to your animals, and the remainder will be for human consumption. This is why Rashi offers both explanations.

This is a different blessing, etc. Rashi is answering the question: How does, “And you will eat and be full” relate to the first part of the verse? Is a person sated because there is food for his animals? Rashi answers: This is not related to the first part of the verse, but rather this is a different blessing, etc.

By abandoning the Torah, etc. In Scripture, every instance of “turn away” means, “to turn away from what was commanded to be done,” referring to a positive commandment. It is written (below 11:28), “And you turn away from the course, etc.,” and not, from what you were commanded to refrain from doing. Therefore, perforce, “turn away,” [here] means, “To turn away from the Torah that you were commanded to toil in it,” and the result will be, “You serve other gods, etc.” From here our Sages say, “For once a man abandons the Torah, etc.” (Re”m).

They are alien to those who worship them, etc. See Rashi’s commentary in Parshas Yisro (Shmos 20:3).

Even what you bring to it, etc. Otherwise why is the word יבולה (literally, “its produce”) necessary? For it is already written, “He will restrain the skies and there will be no rain.” It then follows that the soil will not yield its usual produce.

In addition to all the other suffering, etc. Rashi is answering the question: Just because there will be no rain and the soil will not yield its produce, is this why they will be swiftly removed? Therefore Rashi explains, “In addition, etc.”

Which caused you to sin, etc. The difficulty is: Why is the word, “good” needed? Instead it should have said, “From upon your land,” or, “From upon the land that Adonoy is giving you.” Why should its goodness be mentioned in the curse? Furthermore, it already says, “And the soil will not yield its produce.” If so, the goodness of the land has (already) been taken away. Rather the word “good” means to say: Its goodness that it had in the past is what caused you to sin. Therefore, I will exile you from it.

But you may ask, was not an extension granted, etc. You might ask: Was not an extension granted also to the Jewish People after they sinned? The answer is that Rashi is saying: As soon as the Jewish People’s measure of sin is full, He would immediately punish them. However, regarding the generation of the Flood, even though their measure was full, Hashem granted them a further extension. As it is written (Bereishis 6:3), “Adonoy said, ‘I will not judge… His days shall be a hundred and twenty years.” And Rashi comments [there], “Until 120 years I will extend my anger [i.e. be patient] with them, etc.”

[They] had no one from whom to learn, etc. Yet Rashi explained in the end of Parshas Bereishis (ibid v. 4), “Although they witnessed the generation of Enosh being destroyed, for the oceans rose up and flooded a third of the world, yet the generation of the Flood did not humble themselves to take a lesson from them”! The answer is: They attributed it to natural causes since only a third of the world was flooded.

Even after you are exiled, etc. Otherwise why should this be mentioned in connection with their exile? One cannot say that, “You are to place, etc.” and everything [written] afterwards applies [only] during exile. For if so, why does it say afterwards, “In order that they will be many… on the soil”? It must be that they will return to the land and live for many years there.

From the time that the son is able to speak, etc. Otherwise Scripture should write, “And you are to teach them to your sons to learn them (ללמוד).” Why does it say to, “To speak in them (לדבר בם)”?

Thus, we discover the derivation of the revival of the dead, etc. For the deceased themselves will rise and settle in the land.

Rather, cling to the disciples and the sages, etc. I.e., “Cling to Him,” cannot be interpreted as, “He is merciful — you should be merciful.” For the verse already has written, “To walk in all His ways,” which Rashi interprets as, “Just as He is merciful, etc.” Rather, “Cling to Him,” [here] must be expounded differently, as Rashi explains. This explanation answers the question: Why Rashi does not comment on the verse (10:20), “Cling to Him,” and also in Parshas Re’ey on the verse (below 13:5), “Cleave to Him”? [The answer is: Because neither verse says, “Walk in all His ways.”]

You have fulfilled your obligations, etc. The meaning of Rashi here is the same as I explained above (v. 14).

The Torah therefore teaches, “there will not stand up” — in any case, etc. I.e., if Scripture had written “איש לא יתיצב (A man will not stand up),” then we would understand it literally as, “a man.” Now that it is written**** לא יתיצב and afterwards איש, we interpret it as, “will not stand up — in any event.” And then it mentions, “a man,” to expound something different, as Rashi explains, “Even one like Og, king of Bashan.” Rashi explains this in Gittin (77a) regarding “ונתן בידה (and he puts into her hand),” and also in other places [such as] in Chulin (88b) (Mahari”tz). Furthermore since it is written here, “Fear of you and awe of you… upon the surface of the entire land,” which means that the entire world will be afraid of you. Therefore, it is obvious that “there will not stand up” means “in any case.” If so, what is the meaning of, “a man”? Even one like Og, king of Bashan (Re”m). Alternatively, Rashi is answering the question: Why is this matter repeated? For note that it says above (7:24), “no man will stand up to you, etc.” Rather it teaches us, “Even one like Og etc.

Even one like Og, king of Bashan. In other words: The man whose being and strength is so amazing that he could stand up against all of you, as the Gemora (Brachos 54b) says that he uprooted a mountain, [even] he will not stand up against you.

“Awe” denotes long term dread. Although Rashi [already] explained that, “fear” refers to those who are nearby, etc, he is now explaining the difference why “fear” refers to those who are nearby and “awe” refers to those who are distant.

To be pronounced at Mount Gerizim, etc. Rashi is answering the question: The curses have already been stated above in Parshas Bechukosai (Vayikra 26:14) and below in Parshas Ki Savo (Devarim 28:15) [but not here]! Rashi answers: “To be pronounced at Mount Gerizim, etc.” And “place” means, “to arrange before you today.”

On condition that you listen. Rashi is answering the question: The verse should have said אם תשמעו (if you heed), in the same manner as it is written afterwards, “And the curse — if you do not heed.” For אשר (that) implies that they will definitely obey the commandments. But this is not so, for everything is in the hands of Heaven besides the fear of Heaven (Berachos 33b), and so perhaps they may not obey. Therefore Rashi explains: “That you heed” means, “on condition etc.” Also, this [that אשר and אם are written together] explains why Rashi does not say that אשר (that) means אם (if), as he explains in Bereishis that the verse, “Any children that (אשר) you will have (Bereishis 48:6),” means, “if (אם) you will have more.” For in that verse it is not written אם (if). as it is written here, “And the curse — if (אם) you do not heed.” Therefore [regarding the blessing] Scripture should have written אם, since it is the same matter. But the verse here changes and writes אם regarding the curses, yet it uses the word — אשר — regarding the blessings, perforce we need to explain that אשר means, “on condition that you listen,” even though both words could mean “if.” Also, this [that אשר and אם are written together] answers the question posed by Re”m: Why does Rashi explain that אשר means, “on condition that, etc.,” instead of, “if,” since we find אם in place of אשר [i.e., these two words are interchangeable]?

Has strayed from the entire course commanded to Yisroel. The term הסרה always means, “turning away completely,” similar to [the word “send” in the verse], “And Adonoy Elohim sent him out of the Garden of Eden (Bereishis 3:23),” despite that the word מן (from) [usually] implies, “partially.”

From here it is derived that anyone who admits to idolatry, etc. I.e., since “The course,” mentioned here refers to the entire Torah, and then afterwards it says, “To follow other gods,” we learn [from this juxtaposition] that anyone who admits to idolatry is [considered] as if he denies the entire Torah.

As Targum [Onkelos] renders the blessers, etc. I.e., the Levites who will bless the Jewish People. For if הברכה refers literally to the blessing, then why is it written, “you shall place”? For a blessing is intangible [and cannot be placed]! Rather, it refers to the Levites. In other words, “Place the ones who will bless the Jewish People,” which refers to the Levites. Another explanation [why it does not refer to the blessing]: For if הברכה refers literally to the blessing, then the entire Jewish People should place the blessing on Mount Gerizim — which is not so. For in Parshas Ki Savo (below 27:12) [See Rashi and Sifsei Chachomim there] it says that only the Levites are to place the blessing. Rather, the commandment is for the entire Jewish People — they should place the Levites as the ones to bless, on Mount Gerizim. [According to this explanation] the reason is not because the word “place” does not apply to a blessing. For we find the verse (Vayikra 16:21), “And place them on the head of the goat,” which means “through speech.” (Re”m).

Towards Mount Gerizim, etc. For it is written in Parshas Ki Savo (below 27:12-13) that six tribes will stand on Mount Gerizim, and six on Mount Eival. If so, this indicates that the Jewish People stood on Mount Gerizim, and the Levites stood between the mountains.

They turned their faces and opened with the blessing, etc. Even though the verse in Parshas Ki Savo only says, “Cursed is the man who makes a sculpture, etc.,” and it does not say, “Blessed is the man, etc.” Nevertheless, since it is written here, “The blessers,” we can infer that there was a blessing. And it is logical to assume that they began with the blessing first.

This provides the landmarks. Rashi is answering the question: The word הלא usually implies a contradiction! For example, regarding Avraham and Sarah it is written (Bereishis 20:5): “Did he not (הלא) say to me, ‘She is my sister’?” But here it cannot be explained to mean that there is a contradiction. We also cannot explain it as in the verse (above 3:11), “Is it not (הלא) in Rabbas of the descendants of Ammon,” where it means to strengthen and reinforce his words. For here it is not applicable to reinforce his words, for it refers to the giving of the blessing and curse. [Therefore] Rashi answers: “This provides the landmarks,” and this is why it is written הלא [as if it said “behold”].

Far after the crossing of the Yardein, etc. I.e., the word “after,” is connected to the word, “Yardein,” and not to the words following, “along the route of the sunset.” Rashi states a proof for this: “The cantillation of the passage proves they are two matters, since they are punctuated with two cantillation symbols, etc.”

As indicated by the word “beyond.” Wherever אחרי**— “beyond” is mentioned, etc.** The word אחרי spelled with a yud refers to a great distance, as Rashi explains many times: “Wherever אחרי is mentioned is refers to a great distance.” It may refer to a time distance, such as regarding Avraham (Bereishis 22:20), “After these things.” Or it may refer to a geographical distance, such as here.

Beyond the Yardein toward the west, etc. I.e., “Along the route, etc.” is an independent statement. It is as if the verse said, “Are they not across the Yardein and far beyond, along the route of the sunset — which is westward.”

Since they are punctuated with two cantillation symbols: אחרי**(far beyond) is punctuated with the pashta symbol.**Pashta is one of the cantillation symbols that are called “kings,” and indicate a pause to separate [between this word and] the word following.

While דרך**(the route) is punctuated with the mishpal symbol and is dotted etc.**The mishpal is what we call the yasiv.

Then אחרי**(far beyond) would be punctuated with the meshares symbol — the reverse shofar.**The reverse shofar is what we call the mahpach, which is like a shofar. It is called meshares (servant), meaning that it connects the word to the word following. For this reason it is called *meshares —*because this word serves another word.

At a distance from Gilgal. Rashi is answering the question: Wherever is written מול, it denotes “opposite.” Yet sometimes it is nearby, and sometimes it is at a distance. But the verse gives an additional indication, “next to the Moreh Plain,” which means, “near the Moreh Plain,” we then understand that the word “opposite” here denotes at a distance. For if it were nearby then the verse should say, “Next to Gilgal and the Moreh Plain.”

This was Shechem, etc. Rashi is answering the question: Where do we find a place named Moreh Plain? Rashi answers: “This was Shechem, etc.” Although in Bereishis (12:6) it seems that Shechem and Moreh Plain are two distinct places, nevertheless we must say that because only one arrival is mentioned for both of them, we can infer that they are the same place. For if they were two places, then if Avraham arrived in Shechem he did not arrive in the Moreh Plain. Rather it is the same place. And the verses [in Bereishis] mean the following: “He arrived ... in Shechem, which is the Moreh Plain.” See Rashi’s explanation there.

The miracles at the Yardein, etc. Otherwise the verse should say, “You shall come to the land... you will inherit it... You will guard to fulfill, etc.” Furthermore, it already is written (v. 29), “When Adonoy ... has brought you.” If so then why is, “For you shall pass across,” needed? Rather [it indicates]: “The miracles, etc.”