This denotes constancy, etc. Meaning, you should always keep this commandment. It is not an expression that denotes a command because if so, it would have been punctuated with a shevaunderneath the שי"ן. You also cannot say that it is an infinitive because then it should have said שמור תשמור, as in פתוח תפתח (above 15:8), נתון תתן (ibid. v. 10). (Re”m)

There were three kinds of stones, etc. Nothing can be proved from the verses here. Rather, everything is proved from the verses in Yehoshua. It is written there (4:2) that they erected twelve stones in the Jordan at the place where the kohanim's feet stood, and they erected twelve stones in Gilgal, the first place they sojourned in the Land of Israel. And on those stones [of Gilgal] Yehoshua had previously written the whole Torah at Mount Eival. Because sefer Yehoshua mentions these two types of stones, i.e. those of the Jordan and those of the Gilgal, Rashi therefore mentions them first, even though they [i.e. the ones of Gilgal] were first erected at Mount Eival. But because they removed them, and took and erected them in Gilgal, Rashi mentions them [those of the Jordan and the Gilgal] together. Regarding this Rashi writes “As stated in Tractate Sotah,” because that is where the verses of sefer Yehoshua are cited. And when Rashi writes “three kinds of stones,” he means [two kinds at] three different sites. This answers the questions raised by Re”m against Rashi from Tractate** Sotah Chapter Eilu Ne'emarin.

In seventy languages. See above in parshas Devarim (1:5) where I explained this (Minchas Yehuda). The reason it was written in seventy languages is explained in Tractate Sotah (35) that it is to enable the nations to copy it (Nachalas Yaakov).

Each day let it appear to you, etc. Rashi explains that because it is written “you have become a people to Adonoy, your God,” instead of writing “you will become,” it indicates that it is referring to a previous covenant. And by writing “this day,” it hints that “Each day let it appear to you as if, on that very day, etc.” (Re”m). It seems to me that this is deduced from “this day,” as in the verse “This very day, Adonoy, your God, commands you (26:16).” You cannot understand it according to its straightforward meaning, because on that day they accepted upon themselves the blessings and curses that would be said at Mount Gerizim and Mount Eival. And if that is the reason it says “this day” here, it should have first said, “Moshe commanded the people, etc.,” which is the parsha of curses, and afterwards it should say the parsha of “This very day.” It is not relevant to apply here [the rule], “There is no earlier or later in the Torah,” [i.e., the Torah was not written in chronological order] because this is the main reason that “This very day” is said.

The Levi’im directed their faces toward Mount Gerizim, and began the blessing, etc. You might ask: It is written “(The following will stand to bless the people, etc.) Shimon and Levi and Yehudah, [and Yisachar and Yoseif and Binyomin,]” and this implies that these six tribes said the blessing, not only the tribe of Levi! The answer is that that it is written, “And the following will stand on (על) the curse at Mount Eival.” “On the curse” must mean “next to the curse,” that is, that the Levi'im turned their faces to them and therefore they are called “next to” [the Levi'im] more than those standing on Mount Gerizim, even though the Levi'im were equidistant from both. You cannot explain the verse according to its straightforward meaning, because you cannot say “the following will stand on the curse,” as a curse is not something tangible that can be stood upon. Therefore, (על) must mean “next to the curse,” i.e. next to those who say the curse. All this indicates that they themselves did not say the curses. Consequently, when it says [earlier], “These will stand to bless, etc.,” here too the tribes are not the ones who are actually saying the blessings. And now it is logical to say that they [the ones who said the blessing] were the tribe of Levi because it is written, “The Levi’im are to respond, etc.,” and it is written afterwards [i.e. it says regarding those who stand by the curse who are mentioned after those who stand by the blessing] that they themselves did not say the blessing. You might ask: [If so], what is the meaning of what is written, “The following will stand to bless the people, etc.,” which implies that they themselves said the blessings”? The answer is that it means that the following should stand next to the Levi'im on Mount Gerizim when the Levi'im stand to bless the people, Shimon, etc. (This I found in the name of one of the gedolim). It seems to me that his proof [that the Levites said the blessing] is because it is written, “The Levi’im are to respond and say to every man of Yisroel, etc.” This indicates that the Levi'im said the curses, and similarly they are the ones who said the blessings, because before saying “cursed is the man” they would say “blessed is the man.” You cannot say that when it is written, “The Levi'im are to respond” it means that the Levi'im proclaim [the blessing] first, and the people [respond] after them, because if so it should have said, “The Levi'im and every man of Yisroel are to proclaim and say, etc.” And also, what is the meaning of the verse “say to every man of Yisroel” if they [Yisroel] themselves were among those saying the curse? Perforce the Levi'im were the ones who said the blessings and curses, and they directed their faces as Rashi explains. And when it says, “The following will stand to bless the people, etc.,” it is as if it said, “These will stand on Mount Gerizim when the Levi'im come to bless the people.” And who are the ones to stand on Mount Gerizim? “Shimon and Levi, etc.” You might ask that it is written, “The following will stand to bless the people, etc. Levi and Yehudah, etc.,” which indicates that Levi too stood on Mount Gerizim just like the other tribes, so how could Rashi explain that “the kohanim and Levi’im and the ark [were] below, at the center”? The answer is that there are two kinds of Levi'im, those who are fit to serve, which is until they reach fifty years, and those who are not fit to serve, which is from fifty upwards. Those who were fit to serve stood below, while those who were not fit to serve stood on the mountain (Beraisa in Chapter Eilu Ne'emarin, Sotah 37a).

Blind concerning a particular matter, and he offers ill advice. We derive [our case of one who] misleads from misleads [i.e., the case of not putting a stumbling block before the blind] in parshasKedoshim. And from where we derive that case itself? See parshas Kedoshim (Vayikra 19:14).

This refers to slander, etc. Otherwise, why is it written “in secret”? If one would hit someone in public would it be permitted?! Is it not written, “He may not add; lest he additionally [flog him over these],” in parshas Ki Seitzei (above 25:3)?

I have seen [this] in R’ Moshe Hadarshan’s commentary, etc. You might ask: Why does Rashi mention [the comment of] R. Moshe Hadarshan for [the verse] “whoever strikes his fellow in secret”? The answer is that without this comment [i.e., saying that this verse is in regard to slander] the fact that the Torah writes eleven curses is no difficulty, as one could suggest it was done in order to remove Reuvein from [being represented among] the cursed because it is written, “Cursed is whoever has relations with his father’s-in-law wife,” and he disturbed his father's sleeping arrangement (Bereishis 35:22). Therefore there are only eleven curses in order to exclude Reuvein [who in any case is hinted at in this curse]. But now that we explain that striking one's fellow in secret refers to slander, if so, the Torah should have only said ten curses and [also] exclude Yoseif who slandered his brothers and spoke slander against them. Rashi answers, “I have seen, etc.” This is easy to understand. I have seen texts where Rashi writes “I have seen, etc.” on (v. 26), “Cursed is whoever does not uphold, etc.” The explanation of this [why he cites R' Moshe Hadarshan there] is as follows: “I have seen [this] in R’ Moshe Hadarshan’s commentary: There are eleven curses, etc. he, therefore, did not want to curse him.” [Rashi is answering that] you might ask: There are twelve curses, etc. if you include “Cursed is whoever does not uphold, etc.” Rashi explains that the verse here, “Cursed is whoever does not uphold etc,” encompasses the entire Torah and all the above curses are included in “Cursed is whoever does not uphold, etc.” But if so, you might ask that the above curses are superfluous and why were they written? But certainly [the answer is] as “I have seen in R’ Moshe Hadarshan’s commentary,” [that the eleven curses correspond to the tribes].