Rashi

באתת. כָּל דֶּגֶל יִהְיֶה לוֹ אוֹת מַפָּה צְבוּעָה תְלוּיָה בוֹ, צִבְעוֹ שֶׁל זֶה לֹא כְצִבְעוֹ שֶׁל זֶה, צֶבַע כָּל אֶחָד כְּגוֹן אַבְנוֹ הַקְּבוּעָה בַחֹשֶׁן, וּמִתּוֹךְ כָּךְ יַכִּיר כָּל אֶחָד אֶת דִּגְלוֹ; דָּ"אַ: בְּאוֹתוֹת לְבֵית אֲבוֹתָם, בְּאוֹת שֶׁמָּסַר לָהֶם יַעֲקֹב אֲבִיהֶם כְּשֶׁנְּשָׂאוּהוּ מִמִּצְרַיִם שֶׁנֶּאֱמַר (בראשית נ') "וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם, יְהוּדָה וְיִשָּׂשכָר וּזְבוּלוּן יִשָּׂאוּהוּ מִן הַמִּזְרָח, וּרְאוּבֵן וְשִׁמְעוֹן וְגָד מִן הַדָּרוֹם וְכוּ'", כִּדְאִיתָא בְתַנְחוּמָא בְּפַרָשָׁה זוֹ:

באתת [EVERY MAN OF THE CHILDREN OF ISRAEL SHALL ENCAMP BY HIS OWN STANDARD] WITH THE SIGNS [OF THEIR FATHERS’ HOUSES] — Each banner shall have a different sign — a piece of coloured cloth hanging on it, the colour of the one not being the same as the colour of another, but the colour of each tribe shall be like that of his stone that is fixed in the breastplate (of. Exodus 28:21), and by this means everybody will be able to recognise his banner . Another explanation of באתת לבית אבתם is: by the signs (i.e., following the signs) which their father Jacob gave them severally when they carried him out from Egypt, as it is said, (Genesis 50:12) “And his sons did unto him exactly as he had commanded them”. For he had commanded that Judah, Issachar and Zebulun should carry him, having their position at the east side of the bier, Reuben, Simeon and Gad at the south side, etc., — as it is related in Tanchuma on this section (Midrash Tanchuma, Bamidbar 12; cf. Rashi on Genesis 50:12).

Rashi on Numbers 2:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ואלה תולדת אהרן ומשה. וְאֵינוֹ מַזְכִּיר אֶלָּא בְנֵי אַהֲרֹן וְנִקְרְאוּ תוֹלְדוֹת מֹשֶׁה, לְפִי שֶׁלִּמְּדָן תּוֹרָה, מְלַמֵּד שֶׁכָּל הַמְלַמֵּד אֶת בֶּן חֲבֵרוֹ תּוֹרָה מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ יְלָדוֹ (סנהדרין י"ט):

ואלה תולדת אהרן ומשה AND THESE ARE THE OFFSPRING OF AARON AND MOSES — But it mentions only the sons of Aaron! But they also are called the sons of Moses because he taught them the Torah. This tells us that whoever teaches the Torah to the son of his fellow man Scripture regards it to him as though he had begotten him (Sanhedrin 19b).

Rashi on Numbers 3:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

נשא את ראש וגו'. מְנֵה מֵהֶם אֶת הָרְאוּיִין לַעֲבוֹדַת מַשָּׂא, וְהֵם מִבֶּן שְׁלֹשִׁים וְעַד בֶּן חֲמִשִּׁים שָׁנָה, וְהַפָּחוּת מִשְּׁלֹשִׁים לֹא נִתְמַלֵּא כֹחוֹ, מִכָּאן אָמְרוּ (אבות פ"ה) "בֶּן שְׁלֹשִׁים לַכֹּחַ", וְהַיּוֹתֵר עַל בֶּן חֲמִשִּׁים כֹּחוֹ מַכְחִישׁ מֵעַתָּה:

נשא את ראש וגו׳ TAKE THE SUM OF [THE SONS OF KOHATH] — Count those that are fit among them for the service of carrying, and these are the men from thirty to fifty years, for a person less than thirty has not yet attained his full strength, — hence they (the Rabbis) said (Avot 5:21) “a man of thirty has reached the age when he enters into full strength”, — as for one who is older than fifty, his strength gradually diminishes from then.

Rashi on Numbers 4:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

צו את בני ישראל וגו'. פָּרָשָׁה זוֹ נֶאֶמְרָה בַּיּוֹם שֶׁהוּקַם הַמִּשְׁכָּן, וּשְׁמוֹנֶה פָרָשִׁיּוֹת נֶאֶמְרוּ בוֹ בַיּוֹם, כִּדְאִיתָא בְּמַסֶּכֶת גִּטִּין בְּפֶרֶק הַנִּזָּקִין (גיטין דף ס'):

צו את בני ישראל וגו׳ COMMAND THE CHILDREN OF ISRAEL etc. — This section was spoken on the day when the Tabernacle was erected; there were eight sections spoken on that day, as is related in Treatise Gittin 60a, in the chapter beginning with the word הנזקין.

Rashi on Numbers 5:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כי יפלא. יַפְרִישׁ; לָמָּה נִסְמְכָה פָרָשַׁת נָזִיר לְפָרָשַׁת סוֹטָה? לוֹמַר לְךָ שֶׁכָּל הָרוֹאֶה סוֹטָה בְקִלְקוּלָהּ יַזִּיר עַצְמוֹ מִן הַיַּיִן, שֶׁהוּא מֵבִיא לִידֵי נִאוּף (סוטה ב'):

כי יפלא means, IF HE CLEARLY UTTERS (cf. Rashi on Leviticus 22:21 and Note thereon). — Why is the section dealing with the Nazarite placed in juxtaposition to the section dealing with the סוטה? To tell you that he who has once seen a סוטה in her disgrace should abstain from wine, because it may lead to adultery (Sotah 2a).

Rashi on Numbers 6:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויהי ביום כלות משה. כלת כְּתִיב — יוֹם הֲקָמַת הַמִּשְׁכָּן הָיוּ יִשְׂרָאֵל כְּכַלָּה הַנִּכְנֶסֶת לַחֻפָּה (פסיקתא; תנחומא):

ויהי ביום כלות משה AND IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED [RAISING THE TABERNACLE] — The word כלות is written defective (without ו after the ל) thus indicating: on the day that the Tabernacle was erected Israel was like a bride (כלה) who goes beneath the marriage canopy (Midrash Tanchuma, Nasso 20). (Cf. Rashi on Exodus 31:18.)

Rashi on Numbers 7:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

בהעלתך. לָמָּה נִסְמְכָה פָרָשַׁת הַמְּנוֹרָה לְפָרָשַׁת הַנְּשִׂיאִים? לְפִי שֶׁכְּשָׁרָאָה אַהֲרֹן חֲנֻכַּת הַנְּשִׂיאִים חָלְשָׁה אָז דַּעְתּוֹ, שֶׁלֹּא הָיָה עִמָּהֶם בַּחֲנֻכָּה לֹא הוּא וְלֹא שִׁבְטוֹ, אָמַר לוֹ הַקָּבָּ"ה חַיֶּיךָ שֶׁלְּךָ גְדוֹלָה מִשֶּׁלָּהֶם, שֶׁאַתָּה מַדְלִיק וּמֵטִיב אֶת הַנֵּרוֹת (עי' תנחומא):

בהעלתך WHEN THOU LIGHTEST [THE LAMPS] — Why is the section treating of the candelabrum put in juxtaposition with the section dealing with the offerings of the princes? Because when Aaron saw the dedication offerings of the princes, he felt distressed because neither he nor his tribe was with them in the dedication, whereupon the Holy One, blessed be He, said to him, “By your life! Your part is of greater importance than theirs, for you will kindle and set in order the lamps” (cf. Midrash Tanchuma, Beha'alotcha 5; see also Nachmanides).

Rashi on Numbers 8:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

בחדש הראשון. פָּרָשָׁה שֶׁבְּרֹאשׁ הַסֵּפֶר לֹא נֶאֶמְרָה עַד אִיָּר, לָמַדְתָּ שֶׁאֵין סֵדֶר מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה, וְלָמָּה לֹא פָתַח בְּזוֹ? מִפְּנֵי שֶׁהִיא גְנוּתָן שֶׁל יִשְׂרָאֵל, שֶׁכָּל אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִדְבָּר לֹא הִקְרִיבוּ אֶלָּא פֶּסַח זוֹ בִּלְבָד (ספרי; תוספתא קידושין ל"ח):

בחדש הראשון [AND THE LORD SPAKE UNTO MOSES] IN THE FIRST MONTH — The section which appears at the commencement of this Book was not spoken before Eyar (the second month; cf. Numbers 1:1): you learn, therefore, that there is no “earlier” or “later” (no chronological order) in the Torah. But why, indeed, did not Scripture open the Book with this section? Because it implies something disparaging to Israel (Sifrei Bamidbar 64:1) — that during all the forty years they were in the wilderness they offered only this single Passover sacrifice (Tosafot on Kiddushin 38b s. v. הואיל)

Rashi on Numbers 9:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

(עשה לך. שֶׁיִּהְיוּ תוֹקְעִין לְפָנֶיךָ כְּמֶלֶךְ, כְּמוֹ שֶׁנֶּאֱמַר "וַיְהִי בִישֻׁרוּן מֶלֶךְ":

עשה לך MAKE THEE etc. — make לך, “for thyself” (on thy own behalf) suggests that they shall blow them in your presence, as before a king, as it is said, (with reference to Moses) (Deuteronomy 33:5) ויהי בישרון מלך “and he was king in Jeshurun”.

Rashi on Numbers 10:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויהי העם כמתאננים. אֵין הָעָם אֶלָּא רְשָׁעִים, וְכֵן הוּא אוֹמֵר "מָה אֶעֱשֶׂה לָעָם הַזֶּה" (שמות י"ז), וְאוֹמֵר "הָעָם הַזֶּה הָרָע" (ירמיהו י"ג); וּכְשֶׁהֵם כְּשֵׁרִים קְרוּאִים "עַמִּי", שֶׁנֶּאֱמַר "שַׁלַּח עַמִּי" (שמות ח׳:ט״ז), "עַמִּי מֶה עָשִׂיתִי לְךָ" (מיכה ו'):

ויהי העם כמתאננים AND THE PEOPLE WERE COMPLAINING — The term העם “the people” always denotes wicked men. Similarly it states, (Exodus 17:4) “what shall I do unto this people (לעם הזה)? [yet a little and they will stone me]”, and it further states, ( 13:10) “This evil people [which refuses to hear my words]”. But when they are worthy men who are spoken of they are called עמי “My people”, as it is said, (Exodus 5:1) “Let My people go”; (Micah 6:3) “O My people, what have I done unto thee” (Sifrei Bamidbar 85).

Rashi on Numbers 11:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ותדבר. אֵין דִּבּוּר בְּכָל מָקוֹם אֶלָּא לָשׁוֹן קָשָׁה, וְכֵן הוּא אוֹמֵר "דִּבֶּר הָאִישׁ אֲדֹנֵי הָאָרֶץ אִתָּנוּ קָשׁוֹת" (בראשית מ"ב), וְאֵין אֲמִירָה בְּכָל מָקוֹם אֶלָּא לְשׁוֹן תַּחֲנוּנִים, וְכֵן הוּא אוֹמֵר "וַיֹּאמַר אַל נָא אַחַי תָּרֵעוּ" (בראשית י"ט), "וַיֹּאמֶר שִׁמְעוּ נָא דְבָרָי" (פסוק ו), כָּל נָא לְשׁוֹן בַּקָּשָׁה (ספרי):

ותדבר AND [MIRIAM AND AARON] SPAKE — The term דבר in every passage where it is used implies harsh language, for so it states, (Genesis 42:30) “The man, the lord of the land spake (דבר) roughly to us”. The term אמר, however, is always an expression denoting supplication, for so it states, (Genesis 19:7) “And he said (ויאמר) ‘I beg of you (נא), my brethren, do not so wickedly” ; (verse 6 of this chapter) “And He said (ויאמר), Hear, I pray you (נא), My words’ — for the word נא always expresses supplication (Sifrei Bamidbar 99).

Rashi on Numbers 12:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

שלח לך אנשים. לָמָּה נִסְמְכָה פָרָשַׁת מְרַגְּלִים לְפָרָשַׁת מִרְיָם? לְפִי שֶׁלָּקְתָה עַל עִסְקֵי דִבָּה, שֶׁדִּבְּרָה בְאָחִיהָ, וּרְשָׁעִים הַלָּלוּ רָאוּ וְלֹא לָקְחוּ מוּסָר (תנחומא):

שלח לך אנשים SEND THOU MEN — Why is the section dealing with the spies put in juxtaposition with the section dealing with Miriam’s punishment? To show the grievousness of the spies’ sin: because she (Miriam) was punished on account of the slander which she uttered against her brother, and these sinners witnessed it and yet they did not take a lesson from her (Midrash Tanchuma, Sh'lach 5).

Rashi on Numbers 13:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כל העדה. סַנְהֶדְרָאוֹת (תנחומא יב):

כל העדה ALL THE CONGREGATION — This refers to the Sanhedrin (Midrash Tanchuma, Sh'lach 12; cf. Rashi on Leviticus 4:13 and Note thereon).

Rashi on Numbers 14:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

‬כי תבאו. בִּשֵּׂר לָהֶם שֶׁיִּכָּנְסוּ לָאָרֶץ:

כי תבאו WHEN YE ARE COME [INTO THE LAND] — He brought them the good tidings that they would enter the land.

Rashi on Numbers 15:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויקח קרח. פָּרָשָׁה זוֹ יָפֶה נִדְרֶשֶׁת בְּמִדְרַשׁ רַבִּי תַנְחוּמָא:

ויקח קרח — This section is beautifully expounded in the Midrash of Rabbi Tanchuma.

Rashi on Numbers 16:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ואת האש. שֶׁבְּתוֹךְ הַמַּחְתּוֹת:

ואת האש AND THE FIRE — that is in the censers (not, as might be assumed, that of the burning materials — the שרפה just mentioned).

Rashi on Numbers 17:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויאמר ה' אל אהרן. לְמֹשֶׁה אָמַר שֶׁיֹּאמַר לְאַהֲרֹן, לְהַזְהִירוֹ עַל תַּקָּנַת יִשְׂרָאֵל שֶׁלֹּא יִכָּנְסוּ לַמִּקְדָּשׁ:

ויאמר ה' אל אהרן AND GOD SAID UNTO AARON — i.e. He said it to Moses that he in turn should speak to Aaron to admonish him regarding the precautions to be taken for the benefit of the Israelites in order that they might not enter the Sanctuary (cf. Rashi on Leviticus 1:1 s. v. אליו and Note thereon).

Rashi on Numbers 18:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

זאת חקת התורה. לְפִי שֶׁהַשָּׂטָן וְאֻמּוֹת הָעוֹלָם מוֹנִין אֶת יִשְׂרָאֵל, לוֹמַר מַה הַמִּצְוָה הַזֹּאת וּמַה טַּעַם יֵשׁ בָּהּ? לְפִיכָךְ כָּתַב בָּהּ חֻקָּה — גְּזֵרָה הִיא מִלְּפָנַי, אֵין לְךָ רְשׁוּת לְהַרְהֵר אַחֲרֶיהָ (יומא ס"ז):

וזאת חקת התורה THIS IS THE ORDINANCE OF THE LAW — Because Satan and the nations of the world taunt Israel, saying, “What is this command and what reason is there for it”, on this account it (Scripture) writes (uses) the term חקה about it, implying: It is an enactment from before Me; you have no right to criticize it (Yoma 67b; cf. Midrash Tanchuma, Chukat 7).

Rashi on Numbers 19:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כל העדה. עֵדָה הַשְּׁלֵמָה, שֶׁכְּבָר מֵתוּ מֵתֵי מִדְבָּר וְאֵלּוּ פֵרְשׁוּ לַחַיִּים:

כל העדה [THE CHILDREN OF ISRAEL], EVEN THE WHOLE CONGREGATION — The congregation in its entirety, for those who were to die in the wilderness in consequence of their sin had already died, but these had been expressly mentioned for life (cf. Rashi on v. 22).

Rashi on Numbers 20:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וישמע הכנעני. שָׁמַע שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עַנְנֵי כָבוֹד כו', כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה (דף ג'), וַעֲמָלֵק מֵעוֹלָם רְצוּעַת מַרְדּוּת לְיִשְׂרָאֵל, מְזֻמָּן בְּכָל עֵת לְפֻרְעָנוּת:

וישמע הכנעני AND THE CANAANITE HEARD — He heard that Aaron had died and that the clouds of glory had disappeared and he believed that now he was at liberty to wage war against Israel, as it is related in Rosh Hashana 3a; Amalek was from olden times a whip for chastising Israel — always held in readiness to be God's agent for Israels punishment (Midrash Tanchuma, Chukat 18).

Rashi on Numbers 21:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וירא בלק בן צפור את כל אשר עשה ישראל לאמרי. אָמַר, אֵלּוּ שְׁנֵי מְלָכִים שֶׁהָיִינוּ בְטוּחִים עֲלֵיהֶם לֹא עָמְדוּ בִּפְנֵיהֶם, אָנוּ עַל אַחַת כַּמָּה וְכַמָּה, לְפִיכָךְ "וַיָּגָר מוֹאָב" (תנחומא):

וירא בלק ... את כל אשר עשה ישראל לאמרי AND BALAK … SAW ALL THAT ISRAEL HAD DONE TO THE AMORITES — He said to his people: Those two kings (Sihon and Og) on whom we relied (see Rashi on Numbers 21:23) could not resist them; how much less can we do so; on this account (because he said this to his people) ויגר מואב MOAB (the whole people) WAS SORE AFRAID (Midrash Tanchuma, Balak 2).

Rashi on Numbers 22:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אולי יקרה ה' לקראתי. אֵינוֹ רָגִיל לְדַבֵּר עִמִּי בַּיּוֹם:

'אולי יקרה ה‎‎ לקראתי PERHAPS THE LORD WILL HAPPEN TO MEET ME — Perhaps: He is not accustomed to speak with me by day.

Rashi on Numbers 23:3:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וירא בלעם כי טוב וגו'. אָמַר אֵינִי צָרִיךְ לִבְדֹּק עוֹד בְּהַקָּבָּ"ה, כִּי לֹא יַחְפֹּץ לְקַלְּלָם:

וירא בלעם כי טוב וגו׳ AND BALAAM SAW THAT IT WAS GOOD, etc. He said: I do not need to put the Holy One, blessed be He, to a further test for it is evident that He does not wish to curse them.

Rashi on Numbers 24:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לזנות אל בנות מואב. עַל יְדֵי עֲצַת בִּלְעָם, כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ו):

לזנות אל בנות מואב TO COMMIT WHOREDOM WITH THE DAUGHTERS OF MOAB — by the advice of Balaam, — as is related in the chapter חלק (Sanhedrin 106a).

Rashi on Numbers 25:1:2 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויהי אחרי המגפה וגו'. מָשָׁל לְרוֹעֶה שֶׁנִּכְנְסוּ זְאֵבִים לְתוֹךְ עֶדְרוֹ וְהָרְגוּ בָהֶן וְהוּא מוֹנֶה אוֹתָן לֵידַע מִנְיַן הַנּוֹתָרוֹת; דָּבָר אַחֵר — כְּשֶׁיָּצְאוּ מִמִּצְרַיִם וְנִמְסְרוּ לְמֹשֶׁה נִמְסְרוּ לוֹ בְּמִנְיָן, עַכְשָׁו שֶׁקָּרַב לָמוּת וּלְהַחֲזִיר צֹאנוֹ מַחֲזִירָן בְּמִנְיָן (תנחומא):

ויהי אחרי המגפה AND IT CAME TO PASS AFTER THE PESTILENCE [THAT THE LORD SPOKE TO MOSES … TAKE THE SUM OF ALL THE CONGREGATION] — A parable! This may be compared to the case of a shepherd amongst whose flock wolves found their way and slew some of them, and he counted them to discover the number of those that were left. — Another explanation: When they left Egypt and were entrusted to Moses' care, they were entrusted to him by number, now when he is close to death and has to hand back his sheep, he hands them back by number (Midrash Tanchuma, Pinchas 4).

Rashi on Numbers 26:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

למשפחת מנשה בן יוסף. לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר בן מנשה, אֶלָּא לוֹמַר לְךָ, יוֹסֵף חִבֵּב אֶת הָאָרֶץ, שֶׁנֶּאֱמַר "וְהַעֲלִתֶם אֶת עַצְמֹתַי" וְגוֹ' (בראשית נ') וּבְנוֹתָיו חִבְּבוּ אֶת הָאָרֶץ, שֶׁנֶּאֱמַר תְּנָה לָּנוּ אֲחֻזָּה, וּלְלַמֶּדְךָ שֶׁהָיוּ כֻלָּם צַדִּיקִים, שֶׁכָּל מִי שֶׁמַּעֲשָׂיו וּמַעֲשֵׂה אֲבוֹתָיו סְתוּמִים וּפֵרֵט לְךָ הַכָּתוּב בְּאֶחָד מֵהֶם לְיַחֲסוֹ לְשֶׁבַח, הֲרֵי זֶה צַדִּיק בֶּן צַדִּיק, וְאִם יִחֲסוֹ לִגְנַאי, כְּגוֹן "בָּא יִשְׁמָעֵאל בֶּן נְתַנְיָה בֶּן אֱלִישָׁמָע" (מלכים ב כ"ה), בְיָדוּעַ שֶׁכָּל הַנִּזְכָּרִים עִמּוֹ רְשָׁעִים הָיוּ (ספרי):

למשפחת מנשה בן יוסף OF THE FAMILIES OF MANASSEH THE SON OF JOSEPH — Why is this stated? Has it not already been said בן מנשה, and consequently we know that they belonged to the family of Manasseh the son of Joseph?! But it is to suggest the following idea to you: Just as Joseph held the Promised Land dear, as it is said, (Genesis 50:25) “And ye shall bring my bones up (to Palestine) from hence”, so, too, his daughters held the Land dear, as it is said, (v. 4) “Give us an inheritance”; and further to teach you that they were righteous all of them (everyone here mentioned in the pedigree), for in every case where a person’s doings and his ancestors’ doings are nowhere plainly described and Scripture somewhere enters into the details of the pedigree in respect to one of them, tracing his genealogy back to someone worthy of praise, it is evident that the person in question is himself a righteous man and a son of a righteous father. But if it gives his genealogy in connection with something deserving of reprobation, — as, for example, (2 Kings 25:25) “Ishmael the son of Nethanian the son of Elishama came … and smote Gedaliah”, then it is quite certain that all who are mentioned in connection with him were wicked people (Sifrei Bamidbar 133:1).

Rashi on Numbers 27:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

צו את בני ישראל. מָה אָמוּר לְמַעְלָה? יִפְקֹד ה', אָמַר לוֹ הַקָּבָּ"ה עַד שֶׁאַתָּה מְצַוֵּנִי עַל בָּנַי, צַוֵּה אֶת בָּנַי עָלַי, מָשָׁל לְבַת מֶלֶךְ שֶׁהָיְתָה נִפְטֶרֶת מִן הָעוֹלָם וְהָיְתָה מְפַקֶּדֶת בַּעְלָהּ עַל בָּנֶיהָ וְכוּ' כִּדְאִיתָא בְסִפְרֵי:

צו את בני ישראל COMMAND THE CHILDREN OF ISRAEL — What is said above? Moses said, “Let the Lord set [a man over the congregation]” (Numbers 27:16). The Holy One, blessed be He, said to him, “Instead of giving Me a command regarding My children, command My children regarding Me!” A parable! It may be compared to the case of a princess who was departing this world and gave her husband charge concerning her children, etc., as it is related in Sifrei Bamidbar 142:1.

Rashi on Numbers 28:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

מלבד עלת החדש. מוּסְפֵי רֹאשׁ חֹדֶשׁ שֶׁהוּא בְיוֹם רֹאשׁ הַשָּׁנָה:

מלבד עלת החדש BESIDES THE BURNT OFFERING OF THE NEW MOON — besides the additional offerings of the New Moon which is on the New Year Festival (the New Moon of the seventh month).

Rashi on Numbers 29:6:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויאמר משה אל בני ישראל. לְהַפְסִיק הָעִנְיָן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל, לְפִי שֶׁעַד כָּאן דְּבָרָיו שֶׁל מָקוֹם וּפָרָשַׁת נְדָרִים מַתְחֶלֶת בְּדִבּוּרוֹ שֶׁל מֹשֶׁה, הֻצְרַךְ לְהַפְסִיק תְּחִלָּה וְלוֹמַר שֶׁחָזַר מֹשֶׁה וְאֲמָרָהּ פָרָשָׁה זוֹ לְיִשְׂרָאֵל, שֶׁאִם לֹא כֵן, יֵשׁ בְּמַשְׁמַע שֶׁלֹּא אָמַר לָהֶם זוֹ, אֶלָּא בְּפָרָשַׁת נְדָרִים הִתְחִיל דְּבָרָיו:

ויאמר משה אל בני ישראל AND MOSES TOLD THE CHILDREN OF ISRAEL — This is stated to separate this subject (of sacrifies) from the following (vows). Such is the opinion of R. Ishmael. What it means is: since up to now we have the words of the Omnipresent to Moses (Numbers 28:1—2: “And the Lord said to Moses, ‘Command the children of Israel, etc.’ ”) and the chapter about vows that follows begins with an utterance of Moses (“And Moses spake”), it is necessary first to make a break by stating that Moses in turn told this section to Israel (“And Moses told etc.”), for if this were not done it would imply that he did not tell them this section about the sacrifices, but began his address with the chapter about vows (Sifrei Bamidbar 152).

Rashi on Numbers 30:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

מאת המדינים. וְלֹא מֵאֵת הַמּוֹאָבִים, שֶׁהַמּוֹאָבִים נִכְנְסוּ לַדָּבָר מֵחֲמַת יִרְאָה, שֶׁהָיוּ יְרֵאִים מֵהֶם שֶׁיִּהְיוּ שׁוֹלְלִים אוֹתָם, שֶׁלֹּא נֶאֱמַר אֶלָּא "וְאַל תִּתְגָּר בָּם מִלְחָמָה" (דברים ב'), אֲבָל מִדְיָנִים נִתְעַבְּרוּ עַל רִיב לֹא לָהֶם; דָּ"אַ, מִפְּנֵי שְׁנֵי פְרֵידוֹת טוֹבוֹת שֶׁיֵּשׁ לִי לְהוֹצִיא מֵהֶם — רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעַמּוֹנִית (בבא קמא ל"ח):

מאת המדינים [AVENGE THE CHILDREN OF ISRAEL] OF THE MIDIANITES — but not of the Moabites, for the Moabites entered into the matter out of fear, because they feared that they might plunder them, since about them it was stated only, (Deuteronomy 2:9) “Do not contend with them in battle”; but the Midianites, however, had got excited (had interfered) in a quarrel that did not concern them. Another explanation of why God forbade them to wage war against the Moabites, and which explains at the same time why they had been forbidden to wage war against the Ammonites (cf. Deuteronomy 2:19): because, said He, of the two goodly doves (virtuous women) which I am to bring forth from them, — Ruth the Moabitess, and Naamah the Ammonitess [Solomon's wife] (Bava Kamma 38b).

Rashi on Numbers 31:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

עטרות ודיבן וגו'. מֵאֶרֶץ סִיחוֹן וְעוֹג הָיוּ:

עטרות ודיבון וגו׳ ATOROTH AND DIBON etc. — These belonged to the land of Sihon and Og.

Rashi on Numbers 32:3:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אלה מסעי. לָמָּה נִכְתְּבוּ הַמַּסָּעוֹת הַלָּלוּ? לְהוֹדִיעַ חֲסָדָיו שֶׁל מָקוֹם, שֶׁאַעַ"פִּ שֶׁגָּזַר עֲלֵיהֶם לְטַלְטְלַם וְלַהֲנִיעָם בַּמִּדְבָּר, לֹא תֹאמַר שֶׁהָיוּ נָעִים וּמְטֻלְטָלִים מִמַּסָּע לְמַסָּע כָּל אַרְבָּעִים שָׁנָה וְלֹא הָיְתָה לָהֶם מְנוּחָה, שֶׁהֲרֵי אֵין כָּאן אֶלָּא אַרְבָּעִים וּשְׁתַּיִם מַסָּעוֹת, צֵא מֵהֶם י"ד שֶׁכֻּלָּם הָיוּ בְּשָׁנָה רִאשׁוֹנָה קֹדֶם גְּזֵרָה, מִשֶּׁנָּסְעוּ מֵרַעְמְסֵס עַד שֶׁבָּאוּ לְרִתְמָה שֶׁמִּשָּׁם נִשְׁתַּלְּחוּ מְרַגְּלִים, שֶׁנֶּאֱמַר "וְאַחַר נָסְעוּ הָעָם מֵחֲצֵרוֹת" וְגוֹ' (במדבר י"ב), "שְׁלַח לְךָ אֲנָשִׁים" וְגוֹ' (שם י"ג), וְכָאן (פסוק י"ח) הוּא אוֹמֵר "וַיִּסְעוּ מֵחֲצֵרֹת וַיַּחֲנוּ בְּרִתְמָה", לָמַדְתָּ שֶׁהִיא בְמִדְבַּר פָּארָן; וְעוֹד הוֹצֵא מִשָּׁם ח' מַסָּעוֹת שֶׁהָיוּ לְאַחַר מִיתַת אַהֲרֹן — מֵהֹר הָהָר עַד עַרְבוֹת מוֹאָב — בִּשְׁנַת הָאַרְבָּעִים, נִמְצָא שֶׁכָּל שְׁמוֹנֶה וּשְׁלֹשִׁים שָׁנָה לֹא נָסְעוּ אֶלָּא עֶשְׂרִים מַסָּעוֹת, זֶה מִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה. וְרַבִּי תַנְחוּמָא דָרַשׁ בּוֹ דְּרָשָׁה אַחֶרֶת: מָשָׁל לְמֶלֶךְ שֶׁהָיָה בְנוֹ חוֹלֶה וְהוֹלִיכוֹ לְמָקוֹם רָחוֹק לְרַפֹּאתוֹ, כֵּיוָן שֶׁהָיוּ חוֹזְרִין הִתְחִיל אָבִיו מוֹנֶה כָל הַמַּסָּעוֹת, אָמַר לוֹ, כָּאן יָשַׁנְנוּ, כָּאן הוֹקַרְנוּ, כָּאן חָשַׁשְׁתָּ אֶת רֹאשְׁךָ וְכוּ':

אלה מסעי THESE ARE THE JOURNEYS (STAGES) [OF THE CHILDREN OF ISRAEL] — Why are these stations recorded here? In order to make known the loving acts of the Omnipresent: that although He had decreed against them to make them move about and wander in the wilderness, you should not think that they wandered and moved about without cessation from one station to another station all the forty years, and that they had no rest, for you see that there are here only forty-two stages. Deduct from them fourteen, all of which were their stopping places in the first year after they left Egypt, before the decree was made, viz., from the time when they journeyed from Rameses until when they came to Rithmah whence the spies were sent out — as it is said. (Numbers 12:16): “And afterwards the people journeyed from Hazeroth, [and encamped in the wilderness of Paran], whereupon the Lord said unto Moses, (Numbers 13:2) "Send thee men [who may search out the land]”; and here (v. 18) it states, “and they journeyed from Hazeroth and they encamped in Rithmah”, so you learn that it (Rithmah) is in the wilderness of Paran. — Further deduct from them the eight stages which were after Aaron’s death viz., those from Mount Hor to the plains of Moab in the fourtieth year (v. 38). It follows that during the whole of the thirty eight years they made only twenty journeys. This is excerpted from the work of R. Moses the Preacher. — R. Tanchuma gave another explanation of it (of the question why these stages are here recorded). A parable! It may be compared to the case of a king whose son was ill and whom he took to a distant place to cure him. When they returned home the father began to enumerate all the stages, saying to him, “Here we slept, here we caught cold, here you had the head-ache, etc.” (Midrash Tanchuma 4:10:3.

Rashi on Numbers 33:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

זאת הארץ אשר תפל לכם וגו'. לְפִי שֶׁהַרְבֵּה מִצְוֹת נוֹהֲגוֹת בָּאָרֶץ וְאֵין נוֹהֲגוֹת בְּחוּצָה לָאָרֶץ, הֻצְרַךְ לִכְתֹּב מִצְרָנֵי גְבוּלֵי רוּחוֹתֶיהָ סָבִיב, לוֹמַר לְךָ מִן הַגְּבוּלִים הַלָּלוּ וְלִפְנִים הַמִּצְוֹת נוֹהֲגוֹת (עי' גיטין ח'):

ואת הארץ אשר תפול לכם וגו׳ THIS IS THE LAND THAT SHALL FALL TO YOU [FOR AN INHERITANCE] — Since many divine commandments have to be practised in the Land of Canaan and are not to be practised outside the Land, it (Scripture) feels compelled to describe the limiting lines of the boundaries of its sides all round, in order to tell you: from these boundaries and inward the divine commands have to be practised (cf. Gittin 8a).

Rashi on Numbers 34:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ומגרש. רֶוַח מָקוֹם חָלָק חוּץ לָעִיר סָבִיב, לִהְיוֹת לְנוֹי לָעִיר, וְאֵין רַשָּׁאִין לִבְנוֹת שָׁם בַּיִת וְלֹא לִנְטֹעַ כֶּרֶם וְלֹא לִזְרֹעַ זְרִיעָה:

ומגרש AND OPEN LAND — an area consisting of an open space round about the city outside it, serving to beautify the city. It was not permitted to build houses there nor to plant vineyards nor to sow a plantation (cf. Arakhin 33b).

Rashi on Numbers 35:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ונוסף על נחלת המטה. שֶׁהֲרֵי בְנָהּ יוֹרְשָׁהּ, וְהַבֵּן מִתְיַחֵס עַל שֵׁבֶט אָבִיו:

ונוסף על נחלת המטה AND IF THEY BECOME WIVES TO ANY SONS OF THE OTHER TRIBES … THEN WILL THEIR INHERITANCE] BE ADDED TO THE INHERITANCE OF THE TRIBE [WHEREUNTO THEY SHALL BELONG] — for her son will be her heir and the son reckons his pedigree after his father’s tribe.

Rashi on Numbers 36:3:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אלה הדברים. לְפִי שֶׁהֵן דִּבְרֵי תוֹכָחוֹת וּמָנָה כָאן כָּל הַמְּקוֹמוֹת שֶׁהִכְעִיסוּ לִפְנֵי הַמָּקוֹם בָּהֶן, לְפִיכָךְ סָתַם אֶת הַדְּבָרִים וְהִזְכִּירָם בְּרֶמֶז מִפְּנֵי כְבוֹדָן שֶׁל יִשְׂרָאֵל (עי' ספרי):

אלה הדברים THESE ARE THE WORDS — Because these are words of reproof and he is enumerating here all the places where they provoked God to anger, therefore he suppresses all mention of the matters in which they sinned and refers to them only by a mere allusion contained in the names of these places out of regard for Israel (cf. Sifrei Devarim 1:1; Onkelos and Targum Jonathan).

Rashi on Deuteronomy 1:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ונפן ונסע המדברה. אִלּוּ לֹא חָטְאוּ הָיוּ עוֹבְרִים דֶּרֶךְ הַר שֵׂעִיר לִכָּנֵס לָאָרֶץ מִן דְּרוֹמוֹ לִצְפוֹנוֹ, וּבִשְׁבִיל שֶׁקִּלְקְלוּ הָפְכוּ לְצַד הַמִּדְבָּר, שֶׁהוּא בֵין יַם סוּף לִדְרוֹמוֹ שֶׁל הַר שֵׂעִיר, וְהָלְכוּ אֵצֶל דְּרוֹמוֹ מִן הַמַּעֲרָב לַמִּזְרָח דרך ים סוף. דֶּרֶךְ יְצִיאָתָן מִמִּצְרַיִם שֶׁהוּא בְּמִקְצוֹעַ דְּרוֹמִית מַעֲרָבִית; מִשָּׁם הָיוּ הוֹלְכִים לְצַד הַמִּזְרָח:

ונפן ונסע המדברה THEN WE TURNED AND JOURNEYED INTO THE WILDERNESS — If they had not sinned, they would have passed by the way of Mount Seir to enter the Land from its south to its north, but because they became degenerate they had to turn towards the wilderness which is between the Red Sea and the south of Mount Seir, and they proceeded along its southern side from the west to the east, דרך ים סוף BY THE ROUTE FROM THE RED SEA — i.e. by the route which they had taken on leaving Egypt which is at the south-west corner. From there (where they were at that moment) they went towards the east.

Rashi on Deuteronomy 2:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ונפן ונעל. כָּל צַד צָפוֹן הוּא עֲלִיָּה:

ונפן ונעל AND WE TURNED AND WENT UP — every journey towards the north (from the wilderness towards Canaan) is “uphill”.

Rashi on Deuteronomy 3:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לא תספו. כְּגוֹן חָמֵשׁ פָּרָשִׁיּוֹת בַּתְּפִלִּין, חֲמֵשֶׁת מִינִין בַּלּוּלָב, וְחָמֵשׁ צִיצִיּוֹת, וְכֵן "לֹא תִגְרְעוּ" (ע' ספרי פ' ראה):

לא תספו YE SHALL NOT ADD — For instance, to place five chapters in the Tephillin, to employ five species of fruit and plants in the fulfilment of the command of Lulab And to place five fringes on one’s garment. Thus, too, must we explain the following words ולא תגרעו, Ye shall not diminish [from it]" (Sifrei Devarim 82:4).

Rashi on Deuteronomy 4:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לא את אבתינו בִּלְבַד כרת ה' וגו'. כי אתנו וגו':

לא את אבתינו NOT WITH OUR FATHERS — i.e. not with them alone, כרת ה׳ וגו׳ DID THE LORD MAKE [THIS COVENANT], כי אתנו BUT WITH US etc.

Rashi on Deuteronomy 5:3:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ה' אלהינו ה' אחד. ה' שֶׁהוּא אֱלֹהֵינוּ עַתָּה, וְלֹא אֱלֹהֵי הָאֻמּוֹת, הוּא עָתִיד לִהְיוֹת ה' אֶחָד, שֶׁנֶּאֱמַר (צפניה ג') כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה', וְנֶאֱמַר (זכריה י"ד) בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד (ע' ספרי):

ה׳ אלהינו ה' אחד means, The Lord who is now our God and not the God of the other peoples of the world, He will at some future time be the One (sole) ה׳, as it is said, (Zephaniah 3:9) “For then I will turn to the peoples a pure language that they may all call upon the name of the Lord", and it is further said, (Zechariah 14:9) “In that day shall the Lord be One (אחד) and His name One" (cf. Sifrei Devarim 31:10).

Rashi on Deuteronomy 6:4:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

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

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 7:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כל המצוה. כִּפְשׁוּטוֹ; וּמִדְרַשׁ אַגָּדָה אִם הִתְחַלְתָּ בְּמִצְוָה גְּמֹר אוֹתָהּ, שֶׁאֵינָהּ נִקְרֵאת אֶלָּא עַל שֵׁם הַגּוֹמְרָהּ, שֶׁנֶּאֱמַר "וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם קָבְרוּ בִשְׁכֶם" (יהושע כ"ד), וַהֲלֹא מֹשֶׁה לְבַדּוֹ נִתְעַסֵּק בָּהֶם לְהַעֲלוֹתָם? אֶלָּא לְפִי שֶׁלֹּא הִסְפִּיק לְגָמְרָהּ וּגְמָרוּהָ יִשְׂרָאֵל נִקְרֵאת עַל שְׁמָם (תנחומא):

כל המצוה — Explain this in its plain sense: EVERY COMMANDMENT. — And a Midrashic explanation is (taking it to mean, “the whole of the commandment … shall ye be heedful to do”): If thou hast once made a beginning with a meritorious deed, carry it out to the end, because it bears the name only of him (it is attributed only to him) who does the last part of it, as it is said, (Joshua 24:32) "And the bones of Joseph which the children of Israel brought up from Egypt they buried in Shechem”. But did not Moses alone busy himself with them to bring them up (cf. Exodus 13:19)? But because he had no opportunity to complete this (to inter them), the children of Israel completed it, it was called by their name (Midrash Tanchuma, Eikev 6).

Rashi on Deuteronomy 8:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

גדלים ועצמים ממך. אַתָּה עָצוּם וְהֵם עֲצוּמִים מִמְּךָ (ספרי דברים י"א):

גדלים ועצמים ממך [NATIONS] GREATER AND MIGHTIER THAN THYSELF — Ye are mighty but they are still mightier than you (cf. Rashi on Deuteronomy 11:24).

Rashi on Deuteronomy 9:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

בעת ההוא. לְסוֹף אַרְבָּעִים יוֹם נִתְרַצָּה לִי וְאָמַר לִי פסל לך, וְאַחַר כָּךְ ועשית לך ארון, וַאֲנִי עָשִׂיתִי אָרוֹן תְּחִלָּה, שֶׁכְּשֶׁאָבֹא וְהַלּוּחוֹת בְּיָדִי הֵיכָן אֶתְּנֵם? וְלֹא זֶה הוּא הָאָרוֹן שֶׁעָשָׂה בְצַלְאֵל, שֶׁהֲרֵי מִשְׁכָּן לֹא נִתְעַסְּקוּ בוֹ עַד לְאַחַר יוֹם הַכִּפּוּרִים, כִּי בְּרִדְתּוֹ מִן הָהָר צִוָּה לָהֶם עַל מְלֶאכֶת הַמִּשְׁכָּן, וּבְצַלְאֵל עָשָׂה מִשְׁכָּן תְּחִלָּה וְאַחַר כָּךְ אָרוֹן וְכֵלִים, נִמְצָא זֶה אָרוֹן אַחֵר הָיָה, וְזֶהוּ שֶׁהָיָה יוֹצֵא עִמָּהֶם לַמִּלְחָמָה, וְאוֹתוֹ שֶׁעָשָׂה בְצַלְאֵל לֹא יָצָא לַמִּלְחָמָה, אֶלָּא בִּימֵי עֵלִי, וְנֶעֶנְשׁוּ עָלָיו וְנִשְׁבָּה (תלמוד ירושלמי שקלים ו):

בעת ההוא AT THAT TIME — At the end of forty days He was reconciled with me and said to me, פסל לך HEW FOR THYSELF [TWO TABLETS] and afterwards, ועשית לך ארון עץ MAKE THEE AN ARK OF WOOD. I, however, (see v. 3) made the Ark first (Midrash Tanchuma, Eikev 1), because when I came with the tablets in my hand where could I place them? Now this was not the Ark which Bezaleel made for the Tabernacle, because with the Tabernacle they did not occupy themselves until after the Day of Atonement, for only when he came down from the mountain on that day did he give them the command regarding the construction of the Tabernacle, and Bezaleel made the Tabernacle first and afterwards the Ark and the other articles (Berakhot 55a). It follows, therefore, that this was another Ark; and it was this, that went forth with them to battle, whilst that which Bezaleel made went forth to battle only once, in the days of Eli — and they were punished for this, for it was captured by the Philistines (cf. Jerusalem Talmud Shekalim 6:1).

Rashi on Deuteronomy 10:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וידעתם היום. תְּנוּ לֵב לָדַעַת וּלְהָבִין ולְקַבֵּל תּוֹכַחְתִּי:

וידעתם היום AND KNOW YE THIS DAY — Set your heart to know and comprehend, and to accept my reproof.

Rashi on Deuteronomy 11:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

אבד תאבדון. אַבֵּד וְאַחַר כָּךְ תְּאַבְּדוּן, מִכָּאן לָעוֹקֵר עֲ"זָ שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ (עבודה זרה מ"ה):

אבד תאבדון YE SHALL UTTERLY DESTROY — Destroy and again destroy! (i.e. utterly destroy). From here we learn that he who eradicates an object of idol-worship must thoroughly uproot it (i.e. remove every trace of it) (Sifrei Devarim 60:1).

Rashi on Deuteronomy 12:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

את כל הדבר. קַלָּה כַּחֲמוּרָה (שם):

את כל הדבר EVERYTHING [I COMMAND YOU] — light precepts as well as grave ones (Sifrei Devarim 82:1),

Rashi on Deuteronomy 13:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לא תתגדדו. לֹא תִתְּנוּ גְדִידָה וְשֶׂרֶט בִּבְשַׂרְכֶם עַל מֵת כְּדֶרֶךְ שֶׁהָאֱמוֹרִיִּים עוֹשִׂין, לְפִי שֶׁאַתֶּם בָּנָיו שֶׁל מָקוֹם וְאַתֶּם רְאוּיִין לִהְיוֹת נָאִים וְלֹא גְּדוּדִים וּמְקֹרָחִים:

לא תתגדדו YE SHALL NOT CUT YOURSELVES — i.e. you shall not make cuttings and incisions in your flesh for the dead in the way the Amorites do (Sifrei Devarim 96:11), because you are children of the Lord and it is therefore becoming for you to be comely and not cut about and with hair torn out.

Rashi on Deuteronomy 14:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

מקץ שבע שנים. יָכוֹל שֶׁבַע שָׁנִים לְכָל מִלְוָה וּמִלְוָה, תַּ"לֹ "קָרְבָה שְׁנַת הַשֶּׁבַע", וְאִם אַתָּה אוֹמֵר שֶׁבַע שָׁנִים לְכָל מִלְוָה וּמִלְוָה, לְהַלְוָאוֹת כָּל אֶחָד וְאֶחָד, הֵיאַךְ הִיא קְרֵבָה? הָא לָמַדְתָּ שֶׁבַע שָׁנִים לְמִנְיַן הַשְּׁמִטָּה (ספרי):

מקץ שבע שנים AT THE END OF SEVEN YEARS [THOU SHALT MAKE A REMISSION] — One might think that this means seven years after each individual loan! Scripture, however, states, (v. 9) “[Take heed unto thyself lest there be in thy heart a word of worthlessness, saying], The seventh year … approacheth [and thine eye be evil against thy brother and thou givest him nought]”! Now, if you say that the seven years spoken of here mean seven years after each individual loan, i.e., after the granting of the loan to each individual person, how can one say, at the time the request for a loan is being made, “it (the seventh year) is coming near?” Consequently you must learn from this that Scripture means seven years according to the reckoning of the Sh’mitta-period (Sifrei Devarim 111:8).

Rashi on Deuteronomy 15:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

שמור את חדש האביב. מִקֹּדֶם בּוֹאוֹ שְׁמֹר שֶׁיְּהֵא רָאוּי לְאָבִיב – לְהַקְרִיב בּוֹ אֶת מִנְחַת הָעֹמֶר, וְאִם לָאו עַבֵּר אֶת הַשָּׁנָה (עי' סנהדרין י"א):

שמור את חדש האביב WATCH THE MONTH OF ABIB — This means: Before it comes watch whether it will be capable of producing ripe ears (אביב), so that one may offer the Omer meal-offering during it, and if not (i.e. if you observe that the ears will not be ripe by the 16th of Nisan), then intercalate the year (i.e. add a month to the winter-period, so that the month Abib falls later than it otherwise would, by which time the ears will be ripened) (cf. Sanhedrin 11b and Note 4 on p. 191 of Leviticus in the Silbermann edition of the Pentateuch).

Rashi on Deuteronomy 16:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לא תזבח … כל דבר רע. אַזְהָרָה לַמְפַגֵּל בַּקֳּדָשִׁים עַ"יְ דִּבּוּר רָע. וְעוֹד נִדְרְשׁוּ בוֹ שְׁאָר דְּרָשׁוֹת בִּשְׁחִיטַת קָדָשִׁים (זבחים ל"ו):

לא תזבח ... כל דבר רע THOU SHALT NOT SACRIFICE [UNTO THE LORD THY GOD ANY OF THE HERD OR FLOCK WHEREIN IS BLEMISH OR] ANY EVIL THING — This is an admonition to one who would make sacrifices abominable through an evil utterance (דבר רע). (See Rashi on Leviticus 7:18; cf. Sifrei Devarim 147:5). Besides this, other Halachas have been derived from it in the Treatise on “The slaughtering of Sacrifices” (Zevachim 36).

Rashi on Deuteronomy 17:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כל שבט לוי. בֵּין תְּמִימִין בֵּין בַּעֲלֵי מוּמִין (ספרי):

כל שבט לוי [THE PRIESTS THE LEVITES] NAMELY ALL THE TRIBE OF LEVI [SHALL HAVE NO PORTION … WITH ISRAEL] — all the tribe, whether they be able-bodied or whether they be blemished (Sifrei Devarim 163:1).

Rashi on Deuteronomy 18:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

תכין לך הדרך. "מִקְלָט", "מִקְלָט" הָיָה כָתוּב עַל פָּרָשַׁת דְּרָכִים (מכות י'):

תכין לך הדרך THOU SHALT PREPARE THEE A WAY — “Refuge!” "Refuge!" was inscribed at each crossroad (to point the way to the nearest city of refuge) (Makkot 10b).

Rashi on Deuteronomy 19:3:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כי תצא למלחמה. סָמַךְ הַכָּתוּב יְצִיאַת מִלְחָמָה לְכָאן, לוֹמַר לְךָ שֶׁאֵין מְחֻסַּר אֵבֶר יוֹצֵא לַמִּלְחָמָה (עי' ספרי); דָּבָר אַחֵר, לוֹמַר לְךָ אִם עָשִׂיתָ מִשְׁפַּט צֶדֶק, אַתָּה מֻבְטָח שֶׁאִם תֵּצֵא לַמִּלְחָמָה אַתָּה נוֹצֵחַ, וְכֵן דָוִד הוּא אוֹמֵר (תהילים קי"ט) עָשִׂיתִי מִשְׁפָּט וָצֶדֶק בַּל תַּנִּיחֵנִי לְעוֹשְׁקָי (תנחומא):

כי תצא למלחמה WHEN THOU GOEST OUT TO WAR — Scripture places the going out to war in juxtaposition to this section here (to עין בעין וכו׳) in order to tell you that no person lacking a limb goes out to war (cf. Sifrei Devarim 190:17). Another explanation of why these two sections are put in juxtaposition to each other: it is to tell you that if you execute just judgment you may be confident that if you go to war you will be victorious. Similarly does David say, (Psalms 119:121) “I have done judgement and justice; Thou wilt not leave me to my oppressors” (Midrash Tanchuma, Shoftim 15).

Rashi on Deuteronomy 20:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ויצאו זקניך. מְיֻחָדִים שֶׁבִּזְקֵנֶיךָ, אֵלּוּ סַנְהֶדְרֵי גְדוֹלָה (סוטה מ"ד):

ויצאו זקניך THEN THE ELDERS [AND THE JUDGES] SHALL GO FORTH — i.e. the distinguished amongst thy elders, these are the Great Sanhedrin (Sotah 44b).

Rashi on Deuteronomy 21:2:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

והתעלמת. כּוֹבֵשׁ עַיִן כְּאִלּוּ אֵינוֹ רוֹאֵהוּ:

והתעלמת [THOU SHALT NOT SEE ANY OF THY BROTHER'S HERD … GO ASTRAY] AND HIDE THYSELF [FROM THEM] — i.e. one, as it were closes his eyes tight as though one does not see it.

Rashi on Deuteronomy 22:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

לא יקח. אֵין לוֹ בָּהּ לִקּוּחִין וְאֵין קִדּוּשִׁין תּוֹפְסִין בָּהּ (עי' קידושין ס"ז):

לא יקח — This does not mean “he shall not take” but “he cannot take” his father’s wife: there can be no question of a legal marriage for him in regard to her, because the marriage ceremony (קדושין) has no legal hold on her (cannot make her his wife: it is no marriage) (Kiddushin 67b; cf. Rashi on Kiddushin 67b s. v. לא יקח)

Rashi on Deuteronomy 23:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כי מצא בה ערות דבר. מִצְוָה עָלָיו לְגָרְשָׁהּ, שֶׁלֹּא תִמְצָא חֵן בְּעֵינָיו (גיט' צ'):

כי מצא בה ערות דבר [WHEN A MAN HATH TAKEN A WIFE, AND MARRIED HER, AND IT COMES TO PASS THAT SHE FINDS NO FAVOUR IN HIS EYES.] BECAUSE HE HATH FOUND SOME SCANDALOUS THING IN HER; [THEN LET HIM WRITE A BILL OF DIVORCEMENT … AND SEND HER AWAY …] — it is his duty to divorce her because she should not find favour in his eyes (cf. Gittin 90b).

Rashi on Deuteronomy 24:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

כי יהיה ריב. סוֹפָם לִהְיוֹת נִגָּשִׁים אֶל הַמִּשְׁפָּט. אֱמֹר מֵעַתָּה אֵין שָׁלוֹם יוֹצֵא מִתּוֹךְ מְרִיבָה, מִי גָּרַם לְלוֹט לִפְרֹשׁ מִן הַצַּדִּיק? הֱוֵי אוֹמֵר זוֹ מְרִיבָה:

כי יהיה ריב IF THERE BE A QUARREL [BETWEEN MEN] they will in the end have to approach the judges (because of a bodily injury inflicted by one on the other, since Scripture goes on to state, “and if the wicked man be worthy of lashes”, a punishment that can only follow, in the case of a quarrel, upon one of the parties receiving a blow). You must thus come to the conclusion that nothing good can come out of a quarrel. Just think: what was it that caused Lot to leave the righteous man (Abraham)? You must admit it was a mere quarrel (cf. Genesis 13:7—11; Sifrei Devarim 286:1).

Rashi on Deuteronomy 25:1:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934