Rashi

והיה כי תבוא … וירשתה וישבת בה. מַגִּיד שֶׁלֹּא נִתְחַיְּבוּ בְּבִכּוּרִים עַד שֶׁכָּבְשׁוּ אֶת הָאָרֶץ וְחִלְּקוּהָ (עי' קידושין ל"ז ע"ב):

והיה כי תבוא … וירשתה וישבת בה AND IT SHALL BE, WHEN YOU COME IN [UNTO THE LAND …] AND POSSESS IT AND SETTLE THEREIN — This tells us that they (the Israelites) were not under the obligation to bring first fruits until they had conquered the land and divided it (cf. Kiddushin 37b).

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

שמר את כל המצוה. לְשׁוֹן הוֹוֶה, גרדנ"ט בְּלַעַז:

שמר את כל המצוה — The word שמור is a frequentative present tense, gardant in old French, keeping in English

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

שגר אלפיך. וַלְדוֹת בְּקָרְךָ, שֶׁהַבְּהֵמָה מְשַׁגֶּרֶת מִמֵּעֶיהָ:

שגר אלפיך means the young of thy cattle which the animal casts out (שגר) of its womb.

Rashi on Deuteronomy 28:4:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ולא נתן ה' לכם לב לדעת. לְהַכִּיר אֶת חַסְדֵי הַקָּבָּ"ה וְלִדַּבֵּק בּוֹ:

ולא נתן ה' לכם לב לדעת YET THE LORD HATH NOT GIVEN YOU A HEART TO KNOW — i.e. to understand the loving-kindnesses of the Omnipresent and to cleave unto Him.

Rashi on Deuteronomy 29:3:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

ושב ה' אלהיך את שבותך. הָיָה לוֹ לִכְתֹּב "וְהֵשִׁיב" אֶת שְׁבוּתְךָ, רַבּוֹתֵינוּ לָמְדוּ מִכָּאן כִּבְיָכוֹל שֶׁהַשְּׁכִינָה שְׁרוּיָה עִם יִשְׂרָאֵל בְּצָרַת גָּלוּתָם, וּכְשֶׁנִּגְאָלִין הִכְתִּיב גְּאֻלָּה לְעַצְמוֹ — שֶׁהוּא יָשׁוּב עִמָּהֶם. וְעוֹד יֵשׁ לוֹמַר שֶׁגָּדוֹל יוֹם קִבּוּץ גָּלֻיּוֹת וּבְקֹשִׁי, כְּאִלּוּ הוּא עַצְמוֹ צָרִיךְ לִהְיוֹת אוֹחֵז בְּיָדָיו מַמָּשׁ אִישׁ אִישׁ מִמְּקוֹמוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיהו כ"ז) "וְאַתֶּם תְּלֻקְּטוּ לְאַחַד אֶחָד בְּנֵי יִשְׂרָאֵל", וְאַף בְּגָלֻיּוֹת שְׁאָר הָאֻמּוֹת מָצִינוּ כֵן (ירמיהו מ"ח) "וְשַׁבְתִּי שְׁבוּת מוֹאָב":

ושב ה' אלהיך את שבותך THEN THE LORD THY GOD WILL TURN THY CAPTIVITY — To express this idea it ought to have written והשיב את שבותך, “then He will bring back thy captivity”. But our Rabbis learned from this that, if one can say so of God, His Divine presence dwells with Israel in all the misery of their exile, so that when they are redeemed (i.e. when He speaks of their being redeemed), He makes Scripture write “Redemption” of Himself (i.e. He makes it state that He will be redeemed) — that He will return with them (Megillah 29a). Furthermore the following may be said in explaining the strange form ושב ... את, — that the day of the gathering of the exiles is so important and is attended with such difficulty that it is as though He (God) Himself must actually seize hold of each individual’s hands dragging him from his place (so that God Himself returns with the exile), as it is said, (Isaiah 27:12) “And ye shall be gathered one by one, O ye children of Israel”. We find, however, the same expression in connection with the gathering of the exiles of other nations also, as e.g. (Jeremiah 48:47): ושבתי שבות מואב "And I shall bring back the exiles of Moab".

Rashi on Deuteronomy 30:3:1 · Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

וילך משה וגו', אנכי היום. הַיּוֹם מָלאוּ יָמַי וּשְׁנוֹתַי, בְּיוֹם זֶה נוֹלַדְתִּי וּבְיוֹם זֶה אָמוּת (סוטה י"ג):

וילך משה וגו' ... אנכי היום AND MOSES WENT ... I AM [HUNDRED AND TWENTY YEARS OLD] THIS DAY — Today my days and my years become full: for on this day (the seventh of Adar; cf. Rashi on Deuteronomy 1:3) I was born and on this day I must die (Sotah 13b).

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

האזינו השמים. שֶׁאֲנִי מַתְרֶה בָהֶם בְּיִשְׂרָאֵל וְתִהְיוּ עֵדִים בַּדָּבָר, שֶׁכָּךְ אָמַרְתִּי לָהֶם שֶׁאַתֶּם תִּהְיוּ עֵדִים, וְכֵן ותשמע הארץ. וְלָמָּה הֵעִיד בָּהֶם שָׁמַיִם וָאָרֶץ? אָמַר מֹשֶׁה: אֲנִי בָּשָׂר וָדָם, לְמָחָר אֲנִי מֵת, אִם יֹאמְרוּ יִשְׂרָאֵל לֹא קִבַּלְנוּ עָלֵינוּ הַבְּרִית, מִי בָא וּמַכְחִישָׁם? לְפִיכָךְ הֵעִיד בָּהֶם שָׁמַיִם וָאָרֶץ — עֵדִים שֶׁהֵן קַיָּמִים לְעוֹלָם. וְעוֹד, שֶׁאִם יִזְכּוּ יָבֹאוּ הָעֵדִים וְיִתְּנוּ שְׂכָרָם, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ וְהַשָּׁמַיִם יִתְּנוּ טַלָּם, וְאִם יִתְחַיְּבוּ תִּהְיֶה בָהֶם יַד הָעֵדִים תְּחִלָּה — "וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ" (דברים י"ז), וְאַחַר כָּךְ "וַאֲבַדְתֶּם מְהֵרָה" (שם י"א) עַל יְדֵי הָאֻמּוֹת:

האזינו השמים HEAR YE HEAVENS that I warn Israel, and be ye witnesses to this matter; for so I have told them that ye will be witnesses (cf. Rashi on Deuteronomy 31:28). Similar is the meaning of ותשמע הארץ (i.e. the verb has the force of an imperative: AND LET THE EARTH HEAR). And why did He call heaven and earth as witnesses against them? Moses thought: “I am a being of flesh and blood (mortal); tomorrow I shall be dead. If the Israelites will once say, ‘We have never accepted the covenant’, who can come and refute them?” Therefore he called heaven and earth as witnesses against them — witnesses that endure forever (Sifrei Devarim 306:15). And a further reason was that if they should act worthily, the witnesses might come and give them their reward: the vine might yield its fruit, the ground give its increase, the heaven bestow its dew; while if they should act sinfully, the hand of the witnesses might first be against them (Rashi uses a phrase similar to that used of human witnesses; cf. e.g. Deuteronomy 13:10): “and He will restrain the heaven, that there be no rain, and the earth will not give its increase; and you shall perish quickly” (Deuteronomy 11:17) — through the attacks of other nations (Tanchuma 5:10:1).

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

וזאת הברכה … לפני מותו. סָמוּךְ לְמִיתָתוֹ, שֶׁאִם לֹא עַכְשָׁו אֵימָתַי (שם):

וזאת הברכה … לפני מותו AND THIS IS THE BLESSING [WHEREWITH MOSES … BLESSED THE CHILDREN OF ISRAEL] BEFORE HIS DEATH — i.e., quite near to his death. “For” said he, “if not now, when?” (Sifrei Devarim 342:7).

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

מערבת מואב אל הר נבו. כַּמָּה מַעֲלוֹת הָיוּ וּפְסָעָן מֹשֶׁה בִּפְסִיעָה אַחַת (סוטה י"ג):

מערבת מואב אל הר נבו [AND MOSES WENT UP] FROM THE PLAINS OF MOAB TO MOUNT NEBO — There were several levels leading from the plain to the summit, but Moses covered them in one step (Sotah 13b).

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