Sifrei Devarim Reader

It is not written "to give to you," but "to give to them (your forefathers)" — whence we see (proof of) the resurrection in the Torah.

"as the days of the heavens upon the earth": The faces of the righteous will (then) shine as the day (i.e., the sun). And thus is it written (Judges 5:31) "and His lovers, like the sun emerging in its strength." (Psalms 16:11) "… with seven joys, Your face": With seven joys the faces of the righteous are destined to receive the Face of the Shechinah in the world to come: [1] "His lovers like the sun emerging in its strength", [2] (Song of Songs 6:10) "fair as the moon", [3] (Daniel 12:3) "and the wise ones will shine as the brightness of the firmament", [4] "and they that turn the many to righteousness (will shine) as the stars forever", [5] (Nachum 2:4) "and like lightnings shall they run", [6] (Psalms 45:1) "To the chief musician upon shoshanim (the righteous, whose faces are like shoshanim (lilies)", [7] (Hoshea 14:7) "and his beauty will be as that of the olive tree."

It is not written here (Psalms 121:1) "a song of the ascents," but "a song to the ascents" — to Him who is destined to assign ascents to the righteous in time to come. Rebbi says: It is not written here "a song of the ascents," but "a song to the ascents" — thirty ascents, one above the other. Because there are (thirty) ascents, one higher than the other, I might think that there is hatred, envy, and rivalry among them; it is, therefore, written (Daniel 12:3) "and they that turn the many to righteousness (will shine) as the stars forever."

Just as there is no hatred, envy, or rivalry among the stars, so, there will be no hatred, envy, or rivalry among the righteous. And just as with the stars, the light of one is not like the light of the other, so, with the righteous. Variantly: (Ibid.) "and the wise ones will shine as the brightness of the firmament": This is a judge who renders a judgment in accordance with the pure truth.

"and they that turn the many to righteousness": These are the charity trustees. R. Shimon b. Menassia says: And thus is it written (Judges 5:31) "and His lovers, like the sun emerging in its strength." Who is greater? His lovers (i.e., the elders)? or those who cause Him to be beloved (by others)? Naturally, the second. And it is written "and His lovers, like the sun emerging in its strength" — How much more so, those (the charity trustees), who cause Him to be beloved (by others)!

"and they that turn the many to righteousness (will shine) as the stars forever": Just as the stars are high and exalted above all mortals, so, the righteous. And just as the light of the stars can be seen from one end of the world to the other, so, the light of the righteous. And just as the stars are sometimes revealed and sometimes concealed, so, the righteous. And just as there are innumerable "coteries" of stars, so, there are innumerable coteries of the righteous. If Israel do the will of the L-rd, they are like the stars; if not, they are like the dust. And thus is it written ((II Kings 13:7) "for the king of Aram had destroyed them and made them like the dust for threshing."

Variantly: "as the days of the heavens upon the earth": They (the righteous) will live and endure for ever and ever. And thus is it written (Isaiah 66:22) "For as the new heavens and the new earth that I will make will remain before Me, says the L-rd, etc." Now does this not follow a fortiori, viz.: If the heavens and the earth, which were created only for the honor of the righteous, will live and endure forever, how much more so, the righteous themselves, for whose sake the world was created!

R. Yehoshua b. Karchah says (Ibid. 65:22) "For as the days of the tree are the days of My people." "the tree" is Torah, viz. (Proverbs 3:18) "It (Torah) is a tree of life to those who hold fast to it." Now does this not follow a fortiori, viz.: If the Torah, which was created only for the honor of the righteous, lives and endures forever, how much more so, the righteous themselves, for whose sake the Torah was created!

R. Yehoshua b. Karchah says: (Koheleth 1:4) "A generation goes and a generation comes, and the earth stands forever.": What was created for what? The earth (was created) for the generation (of men). It should be written, thus: "The earth goes and the earth comes, and the generation stands forever!" But because they changed (i.e., corrupted) their ways, the Holy One Blessed be He changed because of them the ordinance of creation.

And thus is it written (Hoshea 2:1) "And the number of the children of Israel shall be as the sand of the sea, which cannot be measured and which cannot be numbered!" (The resolution:) When Israel do the will of the L-rd, they are as the sand of the sea, which cannot be measured and which cannot be numbered. And if not, then the number of the children of Israel shall be." And it is written (Isaiah 30:17) "… until you will be left as a beacon on the top of a mountain," and (Amos 5:3) "For thus said the L-rd G-d: The city that went out with a thousand shall leave a hundred, and that which went out with a hundred shall leave ten, to the house of Israel."

Variantly: "And the number of the children of Israel shall be" — This is the number of Heaven (i.e., Only G-d can give the exact number.) "as the sand of the sea, etc." — This is the number of man, (who is not capable of counting them).

(Devarim 11:22) "For if you keep, keep, all of this mitzvah": What is the intent of this (repetition)? Scripture is hereby stressing that just as one must take care that his sela (a coin) not go lost, so must he take care that his learning not go lost. And thus is it written (Proverbs 2:4) "If you search for it (Torah) like silver, etc." Just as it is difficult to acquire silver, so it is difficult to acquire words of Torah. — But perhaps just as it is difficult to lose silver (i.e., silver is not readily broken), so it is difficult to lose Torah! It is, therefore, written (Job 28:17) "Gold and fine glass cannot be compared to it." It is as difficult to acquire them (words of Torah) as gold, and as easy to lose them as vessels of glass.

R. Shimon was wont to say on (Devarim 4:9) "Only take heed to yourself, and heed your soul exceedingly": An analogy: A king hunted a bird and gave it to his servant, telling him "Take care (to watch) this bird for my son. If you lose it, let it not seem to you as if you have lost a bird worth an issar, but as if you have lost your soul!" And thus is it written (Ibid. 21:47) "For it is not an empty thing for you, for it is your life, etc."

R. Shimon b. Yochai says: An analogy: Two brothers are counting money after their father's (death). One exchanges a dinar (for food) and eats it; the other exchanges it and sets (the exchange) aside. The first remains with nothing; the other, after some time, finds himself wealthy. Thus with a Torah scholar: If he learns two or three things a day, two or three chapters a week, two or three sections a month, after some time he finds himself "wealthy." Of such a one it is written (Proverbs 13:11) "… That (treasure) gathered with the hand will increase." And if one says "Today I will study (Torah)"; "Tomorrow I will study"; "Today I will learn (Mishnah)"; "Tomorrow I will learn," in the end he remains with nothing. Of such a one it is written (Ibid. 10:5) "One who sleeps in harvest time is a shameful son," and (Ibid. 20:4) "Because of the (cold of) winter, the sluggard will not plow." And it is written (Ibid. 24:30) "By the field of a lazy man I passed": This is one who acquired a field in the past; "and by the vineyard of a man lacking a heart": This is one who acquired a vineyard (in the past). Since he acquired a field and acquired a vineyard, and did not work in them, whence is it derived that he is bound to be called "lazy"? From "By the field of a lazy man I passed and by the vineyard of a man lacking a heart." Why is he called "lacking a heart"? Because he acquired a field and a vineyard and did not work in them. And whence is it derived that he (such a Torah scholar) is bound to leave (unlearned) two or three things in a section? From (Ibid. 31) "and, behold, it was all grown over with thorns." And whence is it derived that he will seek the opening of a section and not find it? From "nettles had covered (i.e., concealed) its face ('opening')." And it is written further "and its stone wall was broken down." Because it ("its face") is not ready to hand, he sits and rules unclean what is clean, and clean what is unclean, and he breaks down the fences of the sages. What is the punishment of such a one? Solomon came and delineated it through the tradition (kabbalah), (Koheleth 10:8) "and the breaker of a fence will be bitten by a snake." For all who break the fences of the sages are destined to be punished.

R. Shimon b. Yochai says: It is written (Proverbs 27:7) "The sated soul will tread down a honeycomb": This is a Torah scholar who did not learn from the beginning; "but to the hungry soul all bitter is sweet": This is one who did learn (from the beginning). Variantly: "The sated soul will tread down a honeycomb (nofeth)": Just as a sieve extracts flour by itself, bran flour by itself, and wheat flour by itself, so, a Torah scholar sits and scrutinizes words of Torah and weighs them — This sage forbids, this sage permits; this sage rules unclean; this sage rules clean.

R. Yehudah says: An exemplary Torah scholar is like a sponge, which soaks up everything. One second to him is like a cotton wad which soaks up only what he needs — one who says "What my teacher taught me is enough for me." R. Shimon b. Yochai says: It is written (Proverbs 5:15) "Drink water (i.e., Torah) from borecha": from him (a Torah sage [though not necessarily a great one]) who is with you in your city ("be'ircha," like "borecha"), and afterwards from afar.

And thus is it written (Ibid. 31:14) "She ('the woman of valor') was like the merchant's ships, bringing her bread (Torah) from afar." R. Shimon b. Menassia says: Drink water from borecha," from the waters (i.e., Torah) of borecha ("your Creator"); and do not drink "sullied" waters, lest you be drawn after the words of the heretics. R. Akiva says: It is written: "Drink waters from your pit." A pit, in the beginning, is unable to supply a drop of water of its own, containing, as it does, only what is put into it.

So, a Torah scholar, in the beginning, has learned and reviewed only what his teacher has taught him. (Ibid.) "and flowing waters from your well": Just as a well flows living waters from all of its sides, so, disciples come and learn from him (the "flowing" Torah scholar). And thus is it written (Ibid. 16) "Your fountains will spread abroad." Words of Torah are compared to water. Just as water is life for the world, so, words of Torah, as it is written (Ibid. 4:22) "For they are life to those who find them, and healing to all of his flesh."

And just as water raises a man from his uncleanliness, so, words of Torah raise a man from uncleanliness to cleanliness, as it is written (Psalms 19:10) "The fear of the L-rd is pure." And just as water restores a man's soul, so, words of Torah restore a man's soul from the path of evil to that of good, viz. (Ibid. 8) "The Torah of the L-rd is whole, restoring the soul." And just as water is free for the world, so words of Torah are free for the world, viz. (Isaiah 55:1) "Ho! all who thirst, go to the waters!" — But perhaps, just as water has no value, so Torah has no value; it is, therefore, written (Proverbs 3:15) "It is more precious than pearls, and all of your desires cannot be compared to it."

— But perhaps, just as water does not rejoice the heart of one who has learned, so words of Torah do not rejoice (the heart); it is, therefore, written (Song of Songs 1:2) "for Your love is better than wine." Just as wine rejoices, so words of Torah rejoice, as it is written (Psalms 18:9) "The statutes of the L-rd are just, rejoicing the heart." And just as with wine, you taste the flavor of wine from the beginning, but the more it ages in the bottle, the more its flavor is enhanced, so, words of Torah — the older they grow in the body, the more their "flavor" is enhanced, viz. (Job 12:12) "With the aged there is wisdom, and with length of days, understanding."

And just as wine is not preserved in vessels of gold or in vessels of silver, but in the basest of vessels, those of clay, so, words of Torah are preserved only in one who lowers himself.

— But perhaps, just as wine is sometimes bad for the head and for the body, so, words of Torah; it is, therefore, written (Song of Songs 1:3) "For fragrance Your oils are good; poured-forth oil is Your name." Just as oil is good for the head and good for the body, so, words of Torah, as it is written (Proverbs 3:8) "It is healing for your navel and marrow for your bones," and (Ibid. 4;9) "It will give your head an adornment of grace; a crown of glory will it accord you." Words of Torah are compared to oil and honey, viz. (Psalms 19:11) "and they are sweeter than honey and the honeycomb."

Variantly (Devarim 11:22) "For if you will keep, keep all of this mitzvah": Whence is it derived that if a man heard a word (i.e., a command) of the words of the Torah first and he fulfilled it, then just as the first was fulfilled by him, so, the others will be fulfilled by him? From "If you keep (the first), then you will keep all of this mitzvah." The same applies (conversely [i.e., that he will forget them]) to one who learned the first things and forgot them. — But perhaps (the intent is [not the above]), but because he learned the first ones and forgot them, then just as the first ones will not be fulfilled by him, then the later ones, too, will not be fulfilled by him; it is, therefore, written (Ibid. 8:19) "And if you forget, you shall forget."

You will not raise your eyes from it before it vanishes, as it is written (Proverbs 23:5) "If you close your eyes over it, it will be gone. For it will make wings for itself like an eagle, and it will fly heavenwards." And it is written in Megillath Chassidim: "If you forsake me for a day, I will forsake you for two days."

An analogy: Two men meet, and they do not separate from each other until one has walked a mil, and the other, a mil, at which time they are found to be at a distance of two mills from each other. Variantly: Lest you say: There are the sons of the elders, there are the sons of the great ones, there are the sons of the prophets (i.e., Let them study the Torah!) It is, therefore, written "For if keep, you (plural [i.e., all of you]) shall keep all of this mitzvah."

We are hereby taught that all are equal in (the mitzvah of studying) Torah. And thus is it written (Devarim 33:4) "Torah was commanded to us by Moses, the inheritance of the congregation of Jacob": It is not written "Cohanim, Levites, and Israelites," but "the congregation of Jacob." And thus is it written (Ibid. 29:9) "You are standing this day, all of you, before the L-rd your G-d, your heads of your tribes, your elders and your officers, all the men of Israel."

If not for (all of) these, who stood and fulfilled Torah in Israel, would Torah not have been forgotten in Israel? And if Shafan in his time (viz. II Kings 22) and Ezra in his time and R. Akiva in his time had not stood up (on behalf of Torah), would Torah not have been forgotten in Israel? And it is written (Proverbs 15:3) "A thing in its time — how good!" The thing that this one (i.e., each one of those in his time) said is over and against all!

It is written (Amos 8:12) "They will wander to seek the word of the L-rd and they will not find it": As a tourist, who goes from city to city and from province to province, so is a woman destined to make the rounds of the houses of prayer and the houses of study about a sheretz (a creeping thing) that had touched a loaf to determine whether (this is an instance of) first-degree or second-degree tumah (uncleanliness).

R. Shimon b. Yochai says: G-d forbid (to say) that Torah will be forgotten from Israel. Is it not written (Devarim 31:21) "for it will not be forgotten from the mouth of their seed"? How, then, am I to understand "They will wander to seek the word of the L-rd and they will not find it"? They will not find a clear halachah in one place, but one man will forbid, and another permit; one man will rule unclean, and another, clean, and they will not find a clear thing.

Variantly: "For if you keep, keep, all of this mitzvah": Lest you say: I shall learn (only) this formidable section and leave this simple one, it is, therefore, written (Ibid. 32:47) "For it is not an empty thing from you." Something that you call "empty" is empty only from (i.e., because of) you. What you are calling "empty" is (Ibid.) "your lives" and length of days. Do not say "I have learned the halachoth; that is enough for me."

It is, therefore, written "if you keep, keep, all of this mitzvah." Learn all of the mitzvah — midrash (Sifra and Sifrei), halachoth, and aggadoth. And thus is it written (Ibid. 8:3) "to make it known to you that not through bread alone shall a man live": "bread" is midrash. (Ibid.) "but by all that issues from the mouth of the L-rd shall a man live": These are halachoth and aggadoth. And thus is it written (Proverbs 27:11) "Grow wise, my son, and rejoice my heart, and I will answer my shamers in kind," and (Ibid. 23:15) "My son, when your heart becomes wise, then my heart, too, will rejoice."

R. Shimon b. Yochai says: This tells me only of his father on earth. Whence do I derive (that this holds true also for) his Father in heaven? From "my heart, too, shall rejoice" — to include his Father in heaven.

(Devarim 11:22) "… that I command you to do": Why is this written? Because it is written (Ibid. 28:1) "And it shall be if you shall hear, etc." I might think that if one hears words of Torah, he may sit and do nothing; it is, therefore, written (Ibid. 11:22) "you shall keep … to do it" — you shall revert to doing it. If one learned Torah, he has one mitzvah. If he learned and kept, he has two. If he learned and kept and did, there is nothing higher than this.

(Ibid.). "to love the L-rd your G-d": Lest you say: I will learn in order to sit in sessions; so that I merit eternal life in the world to come; it is, therefore, written "to love the L-rd your G-d" — Learn in any event; honor will come as a matter of course. And thus is it written (Proverbs 4:12) "For they (words of Torah) are life to those who find them, and to all his flesh, healing," and (Ibid. 3:18) "It (Torah) is a tree of life to those who hold fast to it, and happy are those who uphold it," and (Ibid. 4:9) "It will give your head an ornament of grace": in this world; "a crown of glory will it accord you": in the world to come. R. Eliezer b. R. Tzaddok says: "Do things (mitzvoth) for the sake of doing them, and speak of them for their own sakes." And thus does Hillel say: "One who makes use of the 'Crown' (for his own purposes) passes away" (from the world.) And thus was he wont to say: "Now if Belshazzar, who made use of the Temple vessels, which were chol (i.e., mundane), was uprooted from this world and the world to come, how much more so, one who makes use of (i.e., exploits) the vessel (Torah) with which this world and the world to come were created!"

(Devarim 11:22) "to walk in His ways": Which are the ways of the Holy One Blessed be He? (Shemoth 34:6-7) "The L-rd, the L-rd, G-d of mercy and grace, slow to wrath and abundant in mercy and truth, keeping lovingkindness for thousands, forgiving transgression, offense, and sin, and cleansing …" And it is written (Yoel 3:5) "All who will be called by the name of the L-rd will escape": Now how is it possible for a man to be called by the name of the Holy One Blessed be He?

But, (the intent is) just as the L-rd is called "merciful and gracious," you, too, be merciful and gracious, and give gratuitously to all. Just as the Holy One Blessed be He is called "righteous," viz. (Psalms 145:17) "Righteous is the L-rd in all His ways and saintly in all His acts" — you, too, be righteous. Just as the Holy One Blessed be He is called "saintly," — you, too, be saintly. This is the intent of "All who will be called by the name of the L-rd will escape."

And it is written (Isaiah 43:7) "… everyone that is called by My name. For My honor I have created him, and formed him, and fashioned him." And it is written (Proverbs 16:4) "The L-rd has created all for His sake." (Devarim, Ibid.)

"and to cleave to Him": How is it possible for a man to ascend the heights and cleave to Him? Is it not written (Ibid. 4:24) "For the L-rd your G-d is a consuming fire"? and (Daniel 8:9) "His throne was like a fiery flame and its wheels like burning fire"? But, (the intent is) cleave to the sages and to the disciples, and I will account it to you as if you had ascended the heights and had taken it (the Torah). And not as if you had taken it peacefully, but as if you had waged war and taken it. And thus is it written (Psalms 68:19) "You ascended on high; you took spoils; you took gifts for man."

The expounders of metaphor say: Do you wish to recognize the One who spoke and brought the world into being? Learn haggadah. For if you do so, you will come to recognize the Holy One Blessed be He and cleave to His ways. And if you do yours, then I will do Mine, (Devarim 11:23) "and the L-rd will drive out, etc."

(Devarim 11:23) "and the L-rd will drive out": The L-rd drives out, and not flesh and blood.

"all the nations": I might think, literally; it is, therefore, written "these" (i.e., the seven nations). This tells me only of the nations. Whence do I derive (the same for) their abettors? From "all the nations." "from before you": You will progressively increase and they will progressively diminish.

And thus is it written (Shemoth 23:30) "Little by little I will drive them out from before you," and (Ibid. 21) "I will not drive them out from before you in one year." These are the words of R. Yitzchak. R. Elazar b. Azaryah said: If Israel are righteous, why are they afraid of wild animals? Is it not written (Job 5:23) "For with the stones of the field will be your covenant, and the animals of the field will make peace with you"?

And if you ask, why did Joshua undergo all of those exertions (to conquer the nations)? (The answer:) When Israel sinned, they came under the decree of "Little by little I will drive them out from before you." (For it was known to Him that they would sin.)

(Devarim, Ibid.) "and you will inherit nations greater and mightier than you": "great" in stature, and "mighty" in strength. "than you": You, too, are great and mighty, but they are greater than you. R. Eliezer b. Yaakov says: As when one says: "That man is stronger than this one." (The intent is:) This one, too, is strong, but the other is stronger.

Variantly: "and mightier than you (plural)." Why is this written again? Is it not already written (Ibid. 7:1) "seven nations more numerous and mightier than you (singular)"? To teach that one of the seven nations was greater and more formidable than all of Israel. And thus is it written (Amos 2:9) "And I destroyed the Emori from before them whose height was like the height of the cedars and who was strong as the oaks."

(Devarim 11:24) "Every place where the soles of your feet tread will be yours": If (the purpose of this is) to teach about the boundaries of Eretz Yisrael, this is already written, viz. (Ibid.) "From the desert and the Levanon, from the river, the river Yerath, until the western sea shall be your border." What, then, is the intent of "where the soles of your feet tread"? He told them: Every place that you conquer, aside from these (specified) places shall be yours. — But perhaps this gives them license to conquer outside Eretz Yisrael before they have conquered Eretz Yisrael proper!

It is, therefore, (first) written "and you will inherit nations greater and mightier than you," and (only) afterwards "Every place where the soles of your feet tread shall be yours" — that Eretz Yisrael not be polluted with their idolatries while you are (busy) conquering outside of it. But, after you conquer Eretz Yisrael, you are permitted to conquer outside of it. After they conquer outside of Eretz Yisrael, whence is it derived that mitzvoth obtain there?

It follows thus: It is written here (in respect to the land outside of Eretz Yisrael proper) "shall be" (viz. "shall be your border). Just as there, mitzvoth obtain, so, here, mitzvoth obtain. And if you would ask: How is it that David conquered Aram Naharayim and Aram Tzovah and mitzvoth do not obtain there? They said: David did not act in accordance with the Torah.

The Torah said: After you conquer Eretz Yisrael, you are permitted to conquer outside of it. He did not do so, but he turned back and conquered Aram Naharayim and Aram Tzovah, not having driven out the Yevussi, who were close to Jerusalem. The Holy One Blessed be He said to him: If you did not drive out those close to your palace, how could you turn back and conquer Aram Naharayim and Aram Tzovah!

Those (lands) that they conquered outside of Eretz Yisrael — Whence is it derived that those opposite them (that they conquered) in the west are theirs? From (Devarim 11:24) "From the desert and the Levanon, from the river, the river Perath, until the western sea shall be your border." "From the desert"; but the desert (itself) is not your border. But if you conquered (outside of Eretz Yisrael) near the desert, then the desert itself is your border. " from the river"; but the river (itself) is not your border.

But if you conquered (outside of Eretz Yisrael) near the river, then the river itself is your border. "until the western sea"; but the sea (itself) is not your border. But if you conquered (outside of Eretz Yisrael near the sea), then the sea itself is your border. And thus is it written (Bamidbar 34:6) "And (what is) the western border? The Great Sea (the Mediterranean) and the bounds (i.e., the islands within it) shall be for you.

This shall be the western border for you." We find, then, that every place that those who came up from Bavel seized from Eretz Yisrael until Keziv — (the fruits of shevi'ith) are not eaten and (the land) is not worked. Those who came up from Egypt — (the fruits) are eaten, but (the land) is not worked, (by rabbinical enactment).

The bounds of Eretz Yisrael until the place seized by those who came up from Bavel: (The translator has omitted the place names that follow, assuming that they will be as unknown to almost all (if not all) of his readers as they are to him.)

(Devarim 11:25) "No man will stand up against you": This tells me only of a man. Whence do I derive (the same for) a people, or a family, or a woman with her witchcraft? From (Devarim 7:24) "And He will deliver their kings into your hand, and you shall cause their names to go lost from under the heavens. A man will not stand up against you until you have destroyed them." If so, why is it written "No man"? Even one like Og the king of Bashan.

"Your terror and your fear": If they are terrified, they are certainly afraid! (i.e., why need "fear" be mentioned?) — "Your terror," on the part of those near you; "and your fear," on the part of those distant. And thus is it written (Joshua 5:1) "And it was, when the kings of the Emori on the side of the Jordan to the west heard, etc." And Rachav, likewise, said (Ibid. 2:10) "For we heard how the L-rd dried up the waters of the Red sea before you … (11) and when we heard, our hearts melted and no spirit remained anymore in any man before you."

And if you would ask: But perhaps the men of Jericho were not great (in stature) and strong — is it not written (Ibid. 2:1) "And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying: Go, spy out the land and Jericho." Now Jericho was part of the land. Why, then, was it singled out for special mention? We hereby infer that they (the men of Jericho) were more formidable than all of them.

Similarly, (II Samuel 2:30) "And there were lacking of David's servants, nineteen men and Asahel." Now was not Asahel included (in "David's servants")? Why, then, was he singled out for special mention? We hereby infer that he was more formidable than all of them.

Similarly, (I Kings 11:1) "And King Solomon loved many foreign women and the daughter of Pharaoh." Now was the daughter of Pharaoh not included (among the women)? Why, then, was she singled out for special mention? We hereby infer that she was more beloved than all, and, vis-à-vis sin, that she caused him to sin more than all.

They said: On the day that Solomon wed Pharaoh's daughter, Gavriel descended and stuck a reed in the sea, which raised a sandbank upon which was built the great city of Rome. And on the day when Yeravam set up the two calves, Ramilo and Romolo and his son built two cities in Rome.

(Devarim 11:25) "Your terror and your fear will the L-rd your G-d place on the face of all the land": Why is this mentioned? Because it is written (Ibid. 16:16) "Three times a year shall appear each of your males in the presence of the L-rd your G-d in the place that He chooses," lest Israel say: When we go up to bow down, who will protect our land for us, the Holy One Blessed be He told them: Go up, and I will guard what is yours.

As it is written (Shemoth 24:24) "And no man will desire your land when you go up to appear before the L-rd your G-d three times in the year." If it is not desirable in his eyes, why should he come to take his property and his beasts? And, what is more, they are afraid of you, as it is written "Your terror and your fear, etc." And thus do you find with Israel when they do G-d's will. What did Na'aman (the leper of Aram) say to Elisha (II Kings 5:17) "Will there not be given to your servant two mules' burden of earth?"

Now does this not follow a fortiori, viz.: If he is afraid to take earth from Eretz Yisrael without permission, how would he come to take his (an Israelite's) property and beasts! This is the intent of "Your terror and your fear will the L-rd your G-d place on the face of all the land where you tread." "as He spoke to you": When did He speak thus? (Shemoth 23:27) "My fear will I send before you, and I shall confound all the people to whom you come."

(Devarim 11:26) "Behold, I set before you this day blessing and curse": Because it is written (Ibid. 30:19) "The life and the death have I set before you, the blessing and the curse," lest Israel say: Since the Holy One Blessed be He has set before us two ways, the way of life and the way of death, we can choose whichever we wish; it is, therefore, written (Ibid.) "and you shall choose the life, you and your seed."

An analogy: A man is sitting at the crossroads, with two paths stretching before him, one, whose beginning is level and whose end is thorns, and one whose beginning is thorns and whose end is level. He apprises the passersby: This path whose beginning you see to be level — for two or three steps you will walk on level ground, and, in the end, on thorns. And this path whose beginning you see to be thorny — for two or three steps you will walk in thorns, and in the end you will walk on level ground.

Thus did Moses speak to Israel: You see the wicked prospering — For two or three days they will prosper in this world, and in the end, they will be cast away, as it is written (Proverbs 24:20) "For there is no (good) end for the wicked one," and (Koheleth 4:1) "Behold, the tears of the oppressed (in Gehinnom)." And (Ibid. 5) "The fool folds his hands together (in contentment), and, (in the end) he eats his own flesh."

And it is written (Proverbs 4:19) "The way of the wicked is pitch darkness." They see the righteous suffering in this world. Their end is to rejoice, viz. (Devarim 8:16) "to benefit you in your latter end." And it is written (Koheleth 7:8) "Better the end of a thing than its beginning."

And (Jeremiah 29:11) "For I (the L-rd) know the thoughts that I think concerning you … to give to you a (goodly) end and a hope." And it is written (Psalms 97:11) "Light is sown for the righteous one," and (Proverbs 4:18) "The path of the righteous is like shining light."

R. Yehoshua b. Karcha says: An analogy: A king gives a feast and invites guests. His loved one is sitting among them and he tells him to take a choice portion; but he (the guest) lacks the power to discriminate. Seeing that this is so, the king takes his hand and places it on the choice portion. This is the intent of (Psalms 11:5-6) "The L-rd is my portion and my cup.

You hold my lot. The choicest lot has fallen to me. My inheritance, too, is beauteous to me." Some are given their portion but are not happy with it.

But Israel rejoice and glory (in their portion). For there is no portion as choice as theirs and no heritage like theirs and no lot like theirs. And they acknowledge this and praise (the L-rd) for it, viz. "The choicest lot has fallen to me. I shall bless the L-rd who has counseled me."

(Devarim 11:26-27) "blessing and curse": "blessing" — that you hearken; "curse" — that you do not hearken." Similarly (Bereshith 4:7) "If you (Cain) do right, you will bear (a blessing)," and if you do not do right, you will bear (a curse)." R. Eliezer the son of R. Yossi Haglili says: Who "whispers" to you that in "blessing and curse" the Torah meant that the blessing is your hearkening, and the curse, your not hearkening?

Compare (Proverbs 18:29) "Death and life are in the power of the tongue; and those who love it will eat its fruit" — The lover of good will eat its fruit and the lover of evil will eat its fruit! R. Eliezer, the son of R. Yossi Haglili says: Who "whispered" it to you? Scripture states (Psalms 24:13-14) "Who is the man who wants life, who loves days to see good? Guard your tongue from evil and your lips from speaking deceit."

Similarly, (Proverbs 11:31) "If there is retribution for the righteous one in the land, how much more so for the evildoer and the sinner!" R. Eliezer, the son of R. Yossi Haglili says: Who "whispered" it to you? Scripture states (Ibid. 16:4) "The L-rd created all for His own sake — even the evildoer for the day of retribution."

"And the curse, if you do not hearken": From this we can learn that Moses did not command the Jews until his last days when he was about to die and had witnessed all the miracles. Therefore it states "After he had smitten...(Devarim 1:4)".

(Devarim, Ibid. 28) "And the curse, if you do not hearken … and you turn away from the way": from the way of life to the way of death.

"that I command you this day, to go after other gods": From here it was derived: If one acknowledges idolatry, it is as if he denies the entire Torah; and if one denies idolatry, it is as if he acknowledges the entire Torah.

(Devarim 11:29) "And it shall be, when the L-rd your G-d brings you": "And it shall be" connotes immediacy. "when He brings you": Take upon yourself the mitzvah stated herein, in reward for which you will come and inherit.

"then you shall deliver the blessing on Mount Gerizim." What is the intent of this? If to teach that the blessing is on Mount Gerizim and the curse on Mount Eival, has this not already been stated? (viz. Ibid. 27:12-13) Its intent is that blessing is to precede cursing. I might then think that all of the blessings are to precede all of the curses; it is, therefore, written "the blessing," and "the curse."

One blessing precedes one curse, and all of the blessings do not precede all of the curses. And blessing is hereby being likened to curse, viz.: Just as the curses were indited by the Levites, so, the blessings. And just as the curses were indited loudly, so, the blessings. And just as the curses were indited in the holy tongue, so, the blessings.

And just as the curses, generically and specifically, so, the blessings, generically and specifically. And just as with the curses, all answered Amen, so, with the blessings. They turned their faces at the time of the blessings to Mount Eival, and, at the time of the curses, to Mount Gerizim.

(Devarim 11:30) "Are they not across the Jordan?": across the Jordan and beyond. These are the words of R. Yehudah.

"after the way of the coming of the sun": the place from which the sun shines (i.e., rises).

"in the land of the Canaani, who inhabits the plain": This refers to Mount Gerizim and Mount Eival, which are inhabited by Cuthites. "opposite Gilgal": near Gilgal. "near the terebinths of Moreh": This is Shechem. It is written here "the terebinths of Moreh," and, elsewhere, (Bereshith 12:6) "And Avram passed through the land, until the place of Shechem, until the terebinths of Moreh." Just as "the terebinths of Moreh" there, is in Shechem, so, here, (Shechem is intended). R. Elazar b. R. Yossi said: I said to the Cuthite scribes: You falsified the Torah and "brought up" (i.e., originated) nothing. For you wrote "near the terebinths of Moreh near Shechem," (this ["near Shechem"] being the addition of the Cuthites). We, too, agree that it is Shechem. We learn it from a gezeirah shavah, (identity [i.e., we learn it by way of the oral law, to which you do not subscribe]), it being written "Are they not across the Jordan," and, elsewhere "And Avram passed through the land, etc." Just as "the terebinths of Moreh" there, is Shechem, so, here (Shechem is intended). How did you derive it!

R. Elazar says: These are not the Mount Eival and Mount Gerizim between the Cuthites, it being written "Are they not across the Jordan" — near the Jordan. "after the way of the coming of the sun" — the place where the sun sets. "in the land of the Canaani": But is it not the land of the Chivi? "who inhabits the plain": But do they not dwell among mountains and hills? "opposite Gilgal": But is the Gilgal not seen from there? — R. Eliezer b. Yaakov says: The purpose of Scripture (here) is (not to give an exact description, but) to teach them the way to return as he showed them in the beginning (viz. Bamidbar 13:17-20), viz. ("after the way") — Go by the way (i.e., by the beaten path) and do not go through the fields. "who inhabits" — Go through the habitation and not through the desert. "in the plain" — Go by way of the plain and not by way of the mountains.

(Devarim 11:31) "When you cross the Jordan": When you cross the Jordan, you will know that you will inherit the land.

"which the L-rd your G-d gives to you": in your merit.

"and you will inherit it and you will dwell in it": in reward for inheriting, you will dwell.

(Devarim 11:32) "And you shall observe": This is Mishnah (i.e., learning). "to do": This is act (i.e., performance of the mitzvoth). "all the statutes": These are the medrashoth (i.e., exegetical derivations). "and the judgments": These are the laws … "that I set before you this day": Let them be as beloved by you as if you had received them this day at Mount Sinai, and let them be as fluent in your mouth as if you had heard them just today.

(Devarim 12:1) "These are the statutes": These are the medrashoth.

"in the land": I might think that all of the mitzvoth are to be performed outside of Eretz Yisrael. It is, therefore, written "to do in the land which the L-rd, the G-d of your fathers, gave you to inherit." I might then think that all of the mitzvoth are to be performed only in Eretz Yisrael. It is, therefore, written "all the days that you live upon the earth."

Now that Scripture has included (viz. "all the days that you live upon the earth" [i.e., even outside Eretz Yisrael]) and excluded (viz. "to do in the land" [i.e., only in Eretz Yisrael]), derive the rule from what is stated in this regard, (viz. Ibid. 2) "Destroy shall you destroy all the places where the nations worshipped." Just as (the mitzvah to destroy) idolatry is characterized by its devolving upon the "body" (of the observer), is not dependent upon the land, and obtains both in the land and outside of it, so, all such mitzvoth obtain both in Eretz Yisrael and outside of it, with the exclusion of arlah (viz. Vayikra 19:23) and kilayim (viz. Vayikra 19:19), (which are also forbidden outside the land). R. Eliezer says: Also (forbidden is) chadash (viz. Vayikra 23:10-14).

(Devarim 12:2) Whence is it derived that if an asheirah (a tree devoted to idolatry) were cut down and grew again it must be cut down again — even ten times? From "Destroy shall you destroy."