Nitzavim Vayelech 5th Portion

7 Then Moses summoned Joshua and said to him in the presence of all Israel, “Be strong and courageous, for you must go with this people [the elders of the generation shall be with you—all will be according to their judgment and counsel] into the land that the Lord swore to their ancestors to give them, and you must divide it among them as their inheritance.

E.W. Bullinger’s Companion Bible Notes

Go with—Bring in.

Joseph Benson’s Commentary

Be strong and courageous—The same exhortation and promise are given to him in particular, that were before given to them all, because he was to bear the charge of them all, and the toil and burden of governing them, and conducting their affairs.

Whedon’s Commentary on the Bible

Summoned Joshua—Moses, in the presence of all Israel, calls Joshua, who is to be his successor, and with words of encouragement tells him he is to go with the people into the Land of Promise, and to divide it among them to possess it.

8 The Lord himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged.”

John Trapp Complete Commentary

He will never leave you—See on Deu 31:6.

Public Reading of the Law

9 So Moses wrote down this law and [when he finished writing all of it] gave it to [his tribe] the Levitical priests, who carried the ark of the covenant of the Lord, and to all the elders of Israel.

Commentary Critical and Explanatory on the Whole Bible—Unabridged

All the elders of Israel—They were assistants to the priests, and overseers to take care of the preservation, rehearsal, and observance of the law.

John Trapp Complete Commentary

To the . . . priests—God’s library-keepers, his depositaries.

To all the elders of Israel—As to the keepers of both tables.

John Wesley’s Explanatory Notes

This law—Largely so called, the whole law or doctrine delivered to Moses contained in these five books.

To the . . . priests—That they might keep it carefully and religiously, and bring it forth upon occasion, and read it, and instruct the people out of it.

The elders—Who were assistants to the priests, to take care that the law should be kept, and read, and observed.

Joseph Benson’s Commentary

Moses wrote . . . this law—Largely so called, comprehending not only the contents of this book of Deuteronomy, but the whole law or doctrine delivered to him, contained in these five books. Or rather it is probable the whole Pentateuch is here intended, which is the meaning of the word law in many parts of Scripture.

And gave it to the . . . priests—Who were in duty bound to be peculiarly conversant with it, to keep it carefully and religiously, and to bring it forth upon occasion, and instruct the people out of it.

And to all the elders—The magistrates, whose office it was to see that these laws of God were duly observed. The Jews allege that Moses, having delivered one copy unto the priests, gave one likewise to each tribe, which he committed to the care of the elders of it.

Matthew Poole’s English Annotations on the Holy Bible

This law—Largely so called, the whole law or doctrine delivered to Moses contained in these five books.

Gave it to the . . . priests—That they might keep it carefully and religiously, and bring it forth upon occasion, and read it, and instruct the people out of it.

The elders of Israel were assistants to the priests, and overseers to take care that the law should be kept, and read, and observed.

Rashi’s Commentary

And Moses then wrote down this law and gave it to the . . . priests—When it was completely finished he gave it to the sons of his tribe.

Whedon’s Commentary on the Bible

So Moses wrote . . . this law—This law need not mean the whole of the book of Deuteronomy, but only the most important part. At this time it was formally handed over to the priests for safe keeping.

10 Then Moses commanded them: “At the end of every seven years [in the first year of (the new) release (period), i.e., in the eighth year)], in the year for canceling debts [the laws of canceling debts still obtaining for the produce of the seventh year harvested in the eighth], during the Festival of Tabernacles,

E.W. Bullinger’s Companion Bible Notes

At the end, &c.—Compare Deu 15:1.

Tabernacles—Booths.

John Wesley’s Explanatory Notes on the Whole Bible

The year for canceling debts—When they were freed from debts and troubles, and cares of worldly matters, and thereby fitter to attend on God and his service.

Matthew Poole’s English Annotations on the Holy Bible

The year for canceling debts—When they were freed from debts and troubles, and cares of worldly matters, and thereby fitter to attend on God and his service.

Rashi’s Commentary

At the end of every seven years—This means in the first year of the new release-period—in the eighth year (Sotah 41a). But why does Scripture call it the “release-year,” which name usually implies the seventh year? Because the law of the “seventh year” still applies to it, viz., in connection with the harvest of the seventh year’s produce that actually goes forth into (takes place in) the year following the seventh year (the eighth year) (Rosh Hashanah 12b; cf. Rashi on Exo 34:21).

Rosh Hashanah 12b:11

It was taught in the mishna: Grain and olives are obligated in tithes from the time when they have reached one-third of their growth. The Gemara asks: From where are these matters derived, that the years of produce follow the first third of their growth? Rav Asi said that Rabbi Yoḥanan said, and some determined that this statement was said in the name of Rabbi Yosei HaGelili: The verse states: “At the end of every seven years, in the year for canceling debts, during the Festival of Tabernacles” (Deu 31:10). What is the purpose of the Sabbatical Year being mentioned with the Festival of Tabernacles? The Festival of Tabernacles is already the eighth year.

Sotah 41a:15

MISHNA: How is the portion of the Law that is read by the king recited at the assembly, when all the Jewish people would assemble? At the conclusion of the first day of the Festival of Tabernacles, on the eighth, after the conclusion of the Sabbatical Year, they make a wooden platform for the king in the Temple courtyard, and he sits on it, as it is stated: “At the end of every seven years, in the Festival of the Sabbatical Year” (Deu 31:10).

Sotah 41a:21

The verse describes in detail when the assembly takes place: “At the end of every seven years, in the Festival of the Sabbatical Year, during the Festival of Tabernacles, when all Israel comes to appear before the Lord your God” (Deu 31:10-11). The Gemara asks: And why do I need all these details?

Sotah 41a:22

The Gemara answers: All of these details are necessary, as, if the Merciful One had written only “at the end of every seven years” (Deu 31:10), I would have said that we count from now, i.e., from when this was said, and that the tally of years begins from the fortieth year in the wilderness, even though by this calculation the assembly would not occur in the Sabbatical Year. Therefore, the Merciful One writes: “The Sabbatical Year.”

Whedon’s Commentary on the Bible

The end of every seven years—At the return of the sabbatic year and during the feast of tabernacles, which was kept to commemorate the wilderness journey, this law was to be repeated.

11 when all Israel comes to appear before the Lord your God at the place he will choose, you shall read this law before them in their hearing [the king would read from the beginning of Deuteronomy on a wooden platform that they set up in the courtyard of the Temple].

Barnes’ Notes on the Whole Bible

Compare the marginal references. It is not to be supposed that the whole of the Pentateuch was read, nor does the letter of the command require that it should be so. This reading could not be primarily designed for the information and instruction of the people, since it only took place once in seven years; but was evidently a symbolic transaction, intended, as were so many others, to impress on the people the conditions on which they held possession of their privileges and blessings.

John Wesley's Explanatory Notes on the Whole Bible

You shall read—You shall cause it to be read by the priest or Levites; for he could not read it himself in the hearing of all Israel, but this was to be done by several persons, and so the people met in several congregations.

Sotah 41a:25

And if the Merciful One had written only: “During the Festival of Tabernacles,” I would have said that it could refer even to the last day of the Festival. Therefore, the Merciful One also writes: “When all Israel comes” (Deu 31:11).

12 Assemble the people—men [to learn], women [to hear] and children [to confer reward on those who bring them], and the foreigners residing in your towns—so they can listen and learn to fear the Lord your God and follow carefully all the words of this law.

Chagigah 3a:3

The Gemara asks: And there, with regard to the commandment of assembly, from where do we derive that a deaf person and a mute are exempt? As it is written there: “So they can listen and learn” (Deu 31:12), and it is taught in a baraita that the phrase “so they can listen” excludes one who speaks but does not hear; and the phrase “and learn” excludes one who hears but does not speak, as he is unable to learn.

Chagigah 3a:6

Mar Zutra said that one should read into the verse: Teach, instead of: “Learn” (Deu 31:12). Even if a mute person is able to learn he cannot teach others. Rav Ashi said that the verse is certainly to be read: Teach. As, if it enters your mind that one should read: “Teach,” as it is written, and you will explain that since he is not able to speak he is not able to learn, and similarly the reason for the exemption of a deaf person is that since he is not able to listen he is not able to learn, you will have erred. According to this interpretation, it is clear from the context that a deaf person is exempted by the phrase: “So they can listen,” not merely due to his lack of hearing but because his inability to listen prevents him from learning.

Chagigah 3a:17

They said to him that Rabbi Elazar ben Azarya interpreted the following verse: “Assemble the people—men, women and children” (Deu 31:12). This verse is puzzling: If men come to learn, and women, who might not understand, come at least to listen, why do children come? They come in order for God to give a reward to those who bring them, i.e., God credits those who bring their children to the assembly. Rabbi Yehoshua said to them: This good pearl of wisdom was in your hands, and you tried to conceal it from me?

E.W. Bullinger’s Companion Bible Notes

Children—Little ones.

Matthew Poole’s English Annotations on the Holy Bible

Foreigners—i.e. the proselytes, though others also were admitted.

Rashi’s Commentary

Men—men, in order to learn,

Women, in order to listen to the words of the Law,

Children—Why did they come? For no other purpose than that a reward should be given to those who bring them (Chagigah 3a).

13 Their children, who do not know this law, must hear it and learn to fear the Lord your God as long as you live in the land you are crossing the Jordan to possess.”

E.W. Bullinger’s Companion Bible Notes

Children—Sons.

As long as—All the days.