| Verse Code | Verse text | Rashi Rule | Rashi Subrule | Rashi Rule code | Derivation of Rashi Comment From Biblical Text Using the Rashi Rule and Subrule | Does Rashi Text Give the Derivation and Inference? | Is this Rashi inference straightforward and Explicit |
| Dt31-02a | I am 120- I cannot go out and come anymore [Because] God toldme that I will not lead. Joshua…[will lead] | Formatting | Paragraph | 7 | Sentence (A) I am 120 years old. Sentence (B) I cannot go out and come; Sentence (C) God told me that I will not lead. Rashi sees sentence (C) as the cause of sentence (B) - Because God commanded me I am not allowed to do it. Rashi points out that without sentence (C) I might think that sentence (B) is caused by sentence (A) - that is, Moses cannot come and go because he is old | Rashi explicitly connects the two sentence halves. Rashi also brings the CONTRADICTION Rule. If we interrpret sentence (A) to mean, I cant go and come because of old age, this would conttradict Dt34-07 Moses vision did not dim and he did not have old-age dryness. Since the sentence connection is primary I classified this as FORMATTING-PARAGRAPH not contradiction. There seem to be TWO Rashi comments here but I think it clearer to regard it as one Rashi comment | Explicit + Extra |
| Dt31-02b | See Dt31-02a | | | | | The Rashi text seems to treat Dt31-02a and Dt31-02b as two separate comments. However, it seems more logical to see them as one comment as shown in Dt31-02a | |
| Dt31-02c | I am 120 years old TODAY | Meaning | Database | 1 | The word TODAY is an ADVERB indicating that something JUST HAPPENED. Some examples are as follows: 1) Gn21-26 I heard this today = I just found out, 2) Gn41-09 I remember my sin TODAY = I just remembered this now 3)Gn30-32 TODAY let me go through your flocks and take...for wages = Lets just make this deal now. So Dt31-02 TODAY I am 120 = I just turned 120 = Today is my birthday | Rashi1) Does mention that Moses just turned 120, 2) Does not mention other verses with TODAY, 3) Adds another element - Moses years are complete and he expects to die today (But it is not in the text)) | Partially Explicit |
| Dt31-06a | God will not WEAKEN you and will NOT DESERT YOU | Contradiction | | 4 | We see that God does weaken the Jews when they sin (e.g. Lv26). This contradicts this verse that says God will not weaken.Lv26-44 resolves the contradiction. WHEN THEY ARE IN ENEMY HANDS IT WILL NOT DESPISE THEM ***TO*** DESTRUCTION BECAUSE I AM THEIR GOD AND I WILL REMEMBER MY FIRST CONVENANTS. So Rashi interprets Dt31-06a: God will not WEAKEN YOU [to the extent of] DESERTING YOU | Rashi does not mention the contradiction at all. He does not mention Lv26-44 at all. However, this appears to be the most reasonable way to approach this Rashi comment [Rashi gives no explanation] | Partially explicit |
| Dt31-07a | (Dt31-07) You will COME WITH this nation to Israel; (Dt31-23) You will BRING this nation to Israel | Contradiciton | | 4 | If the elders agree with Joshua, Joshua will COME WITH the nation (no disagreements); if not, Joshua will BRING the nation (steer them in the right direction) | Rashi1) Does cite the 2 verses 2) But does not regard them as a contradiction that is to be resolved 3) The Talmudic passage on which they are based regards them as two opinions 4) However Rashi does bring the resolution of the contradiction (if the elders are with you) | Partially explicit |
| Dt31-09a | Moses wrote this Torah and gave it to the Levites | Reference | Other verses | 1 | Moses wrote this Torah and WHEN IT WAS COMPLETED gave it to the Levites as it explicitly states in Dt31-24:26 When Moses COMPLETED writing this Torah UNTIL THE END, He commanded the Levites ..Take this Torah and place it in the ark | Rashi inserts the phrase WHEN IT WAS COMPLETED. Rashi does not cite the other verse Dt31-24:26 | Partiially explicit |
| Dt31-10a | At the end of seven years in the Shmitah Festival | Reference | Other Verses | 1 | Lv25-19:22 explicitly explains that the land is not worked in the 7th year and that in the 8th year people eat from the harvested grain of the 6th year. Thus the 6-7-8th year is a the shmitah festival years. When Dt31-10a says "At the end of seven years in the Shmitah Festival" it refers to the 8th year which is part of the 3 year shimtah festival | Rashi: i) Explains why the 8th year is called the shmitah festival ii) Does not explicitly cite Lv25-19:22 | Partiially explicit |
| Dt31-12a | Assemble the NATION for reading the Torah: a) Men b) Woman c) Children, d) Proselytes: IN ORDER that A) they listen, B) learn, C) Revere God, D) Observe the Torah | Parallelism | | 3 | Rashi corresponds: aB, bA, cC, dD. That is Men(a) listen to Torah to learn (B); Women (b) listen to listen (B). The children ( c ) listen to revere and respect God ( C ); the proselytes (d) listen to Observe (D). | Rashi mentions the aB and bA relationship. Rashi does not mention the dD relationship though it is obvious that proselytes come to observe. Rashi changes cC. The children © listen in order to give reward to their parents who bring them. But since the parallelism explains the a,b,d,A,B,D it seems reasonable to connect cC with Rashi's comments: Children listen to revere God and that is good for the parents who now find it easier to raise them. Nevertheless it is strange | Partially explicit |
| Dt31-12b | See Dt31-12a | | | | | | |
| Dt31-12c | See Dt31-12a | | | | | | |
| Dt31-14a | God tells Moses: Call Joshua and I will COMMAND him | Reference | Other Verse | 1 | God in Dt31-14 says He will COMMAND Joshua. This command is found in Dt31-23. But in Dt31-23 all God says is BE STRONG…SINCE YOU WILL BRING THIS NATION TO ISRAEL. Thus there is no command except to be strong. Hence Rashi explains that the COMMAND is to be DILIGENT | Rashi explicitly mentions Dt31-23 at Dt31-23. Since he mentions it, it is clear that there is no command for action but rather a command for resoluteness. The Rashi commentaries (e.g. Mizrachi) also mention this connection. | Explicit |
| Dt31-16a | This nation will deviate after the Gods of the FOREIGNERS of (their) lands | Meaning | Synonyms | 2 | Rashi explains the phrase FOREIGNERS OF THE LANDS to mean the NON JEWISH NATIONS OF THE LANDS (They are in). In other words the entire phrase THEY WILL DEVIATE AFTER THE gODS OF THE FOREIGNERS OF THE LAND means THEY WILL DEVIATE AFTER THE gODS OF THE NATIONS OF THE LANDS (They are in) | Rashi explicitly mentions the translation | Translation |
| Dt31-17a | And I (God) will hide my face from them | Contradiction | Broaden Meaning | 5 | It says that God wiill hide his face; but we know that God knows all and his eyes see all (E.g. Zach04-10). So what it means is that EVEN though God sees the suffereing He does not respond AS IF He doesn't see [So doesn't see refers not to lack of sight but lack of consequences on this sight] | Rashi mentions the resolution of the CONTRADICTION but does not explicitlyk mention the CONTRADICTION | Partially Explicit |
| Dt31-19a | Then THIS SONG will testify against the Jews who sin | Reference | Other verses | 1 | The phrase THIS SONG refers to Dt32-01:43 which in Torah Scrolls is written in poetic stanza format. | Rashi explicitly mentions Dt32-02:43 | Explicit |
| Dt31-19b | this song will testify against them BECAUSE IT WONT BE FORGOTTEN FROM ITS DESCENDANTS | Parallelism | | 3 | The verse has two halves: (A) This song will testify against them (the Jews who sin) (B) Because this song will not be forgotten. Rashi takes the two clauses as contrastive: EVEN though they sin and this song testifies against them, nevertheless they will not sin that far that the song (The Torah) will be forgotten. Hence Rashi says THIS IS GOOD NEWS...THE TORAH WILL NEVER BE FORGOTTEN | Rashi states the emotional reaction and the consequences of the contrast. THE TORAH WILL NOT BE FORGOTTEN---THAT IS GREAT. Rashi does not mention the parallelism explicitly | Partially explicit |
| Dt31-23a | He COMMANDED Joshua…BE STRONG… | See Dt31-14a | | | | | |
| Dt31-26a | BE INVOLVED IN TAKING this Torah and place it on the side of the ark | Grammar | Infinitive | 3 | The Hebrew form used LAKOACH indicates an INFINITIVE (taking). | The usual translation is COMMAND (Take). But the Bible doesn't say TAKE. It says (BE INVOLVED IN)TAKING. Rashi does not explain further here. However, in Ex13-03 Rashi states that the INFINITIVE INDICATES A DAILY ACTIVITY (vs a COMMAND WHICH INDICATES A ONE TIME ACTIVITY). So the intent here would be take the Torah and place it on the side of the ark and to make sure on each journey that it does not shift and is always kept there. | Elsewhere explicit |
| Dt31-26b | Place this Torah on the side of the ark | Non Verse | Spreadsheets | 9 | Rashi cites a controversy in the Talmud whether a) the Torah was placed on the side of the ark or b) whether an attachment was made to the ark (a sort of drawer) in which the Torah was placed. | Rashi cites the Talmud but does not give details. Here are the Talmudic details. Ex25-10 states the dimensions of the ark: 2.5 x 1.5 x 1.5. It seems reasonable to assume the two tablets of stone were 1 x 1 x 1. So each tablet was 1 x 1 x 0.5. If you place two of them side by side you get 2 x 1 x 0.5. Since the ark was 2.5 long, and you only used 2 for the tablets (which were in the ark) you have 0.5 left over, room enough for a scroll of the law. The other opinion argues that the units of measurement (cubit) was different for the ark and tablets resulting in no extra room and the Torah was therefore placed in a draw outside. | Explicit Citation |
| Dt31-28a | [Moses addressing the Levites] Congregate to me all your tribal elders and police and I will testify before them heaven and earth | Contradiction | Inference | 5 | Nu10 states YOU (MOSES) MAKE PERSONAL TRUMPETS BY WHICH YOU WILL CONGREGATE THE NATION. This contradicts our verse in which MOSES ASKS THE LEVITES TO CONGREGATE THE NATION. Why didn't Moses use the trumpets. Rashi answers: The trumpets were personal for Moses. Moses did not want to bequeath them to his student Joshua. So Moses hid them so Joshua couldn't get them and he hid tem just prior to his death. | Rashi explicitly mentions the alternative of trumpets (without citing the verse). The resolution of the contradiction: Trumpets were personal and he didn't want to give them to Joshua, that resoultion is reasonable but hypothesized. | Partially Explicit |
| Dt31-28b | Congregate to me the tribal elders and police and I will testify against them Heaven and Earth | Parallelism | Nuance | 3 | Dt30-19 states [MOSES TELLS JEWS THEY WILL LOSE ISRAEL IF THEY SIN AND CONTINUES] I WILL CAUSE HEAVEN AN EARTH TO BE WITNESSES; Dt31-29a states CONGREGATE TO ME …AND I WILL WITNESS AGAINST THEM HEAVEN AND EARTH; Dt32-01 states LISTEN HEAVEN, FOR I SPEAK, LET THE EARTH HEAR THE WORDS OF MY MOUTH. Rashi explains: Dt30-19 is the statement TO THE JEWS that Heaven and Earth will be witnesses while Dt32-01 is the statement of testimony to HEAVEN AND EARTH' | Rashi explicitly mentions the multiple verses and the nuanced resolution (TO JEWS vs TO HEAVEN EARTH) | Explicit |
| Dt31-29a | For I know that after my death (Moses' death) you (The Jews) will become corrupt | Contradiction | Broad | 5 | But Joshua 24:31 states THE JEWS WORSHIPED GOD ALL THE DAYS OF JOSHUA. Doesn't this contradict AFTER MY DEATH YOU WILL BE CORRUPT. Rashi explains: Joshua was Moses' student. The student is an extension of the master. So AFTER MY DEATH means AFTER MY DEATH AND THE DEATH OF MY STUDENT JOSHUA YOU WILL Be corrupt. | Rashi explicitly mention Johsua 24:31. Rashi explicitly mentions the resolution | Explicit |