First Reading, Second Reading, Third Reading, Fourth Reading, Fifth Reading, Sixth Reading, Seventh Reading|
First Reading, Second Reading, Third Reading, Fourth Reading, Fifth Reading, Sixth Reading, Seventh Reading, Last Reading|
||First Reading First Reading|
Today you are all standing before God your Lord - your leaders, your tribal chiefs, your elders, your law enforcers, every Israelite man,
Atem nitsavim hayom kulechem lifney Adonay Eloheychem rasheychem shivteychem zikneychem veshotreychem kol ish Yisra'el.
||your children, your women, and the proselytes in your camp - even your woodcutters and water drawers.
Tapechem nesheychem vegerecha asher bekerev machaneycha mechotev etseycha ad sho'ev meymecha.
||You are thus being brought into the covenant of God your Lord, and [accepting] the dread oath that He is making with you today.
Le'overecha bivrit Adonay Eloheycha uve'alato asher Adonay Eloheycha koret imcha hayom.
But in the future, you will be scattered throughout the Promised Land (Baaley Tosafoth on Deuteronomy 29:11; Abarbanel). See Deuteronomy 29:1 (Rashbam).
Some say that this denotes the area around the Ark (Ibn Ezra).
|your leaders, your tribal chiefs|
(Targum Yonathan; Lekach Tov; cf. Ibn Ezra). Some say that the tribal chiefs are the ones who were to supervise the division of the land (Numbers 34:18-28; Lekach Tov). Or, 'the leaders of your tribes' (Rashi; Septuagint). Or, 'Your leaders, your tribes -' (Ramban).
|even your woodcutters...|
Some say that these were Canaanites who came to embrace Judaism, just as in the time of Joshua (Tanchuma 2; Rashi); cf. Joshua 9:21-27. Others say that they were the mixed multitude (Exodus 12:38; Ramban), or the Israelites' slaves (Baaley Tosafoth; Chizzkuni).
In addition to the covenant at Sinai. Some say that a new covenant was needed because the original one was violated with the Golden Calf (Tanchuma 3; Bachya). Others say that this covenant was to make the Israelites into a nation (Ralbag; Sforno; see Deuteronomy 27:9). Others say that it was a covenant with regard to the Promised Land (Abarbanel). According to another opinion, it was to prevent the Israelites from assimilating the idolatrous practices of the Canaanites (Rashi, Ramban on Deuteronomy 29:17). Some say that this covenant involved the same elements as that in Exodus 24:4-8 (Ramban).
(Yerushalmi, Sotah 2:5; Lekach Tov). Alah in Hebrew. Or, 'curse' indicating the curse at Sinai (cf. Leviticus 26:18; Midrash HaGadol) or that on Mount Ebal (Chizzkuni).