Comentario sobre Deuteronómio 31:16
וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה הִנְּךָ֥ שֹׁכֵ֖ב עִם־אֲבֹתֶ֑יךָ וְקָם֩ הָעָ֨ם הַזֶּ֜ה וְזָנָ֣ה ׀ אַחֲרֵ֣י ׀ אֱלֹהֵ֣י נֵֽכַר־הָאָ֗רֶץ אֲשֶׁ֨ר ה֤וּא בָא־שָׁ֙מָּה֙ בְּקִרְבּ֔וֹ וַעֲזָבַ֕נִי וְהֵפֵר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אִתּֽוֹ׃
Y SEÑOR dijo á Moisés: He aquí tú vas á dormir con tus padres, y este pueblo se levantará y fornicará tras los dioses ajenos de la tierra adonde va, en estando en medio de ella; y me dejará, é invalidará mi pacto que he concertado con él:
Rashi on Deuteronomy
נכר הארץ [THIS PEOPLE WILL … GO ASTRAY AFTER THE GODS OF] נכר הארץ — i.e., [after the gods of] the peoples of the land (Onkelos).
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Ramban on Deuteronomy
THE GODS OF ‘NEICHAR’ OF THE LAND — “the gods of the [foreign] peoples of the Land.” This is Rashi’s language. But it is not correct.23Ramban understood Rashi’s words to mean that the term neichar (foreign) applies to the peoples — “the gods of the foreign peoples.” Ramban contends that the term “foreign” applies to the gods, as will be explained. Rather, it means “the gods that are foreign to this Land,” for the Glorious Name24Above, 28:58. is called the G-d of the Land, similar to what is stated, because they know not the manner of the G-d of the Land.25II Kings 17:26. Similarly, And they spoke of the G-d of Jerusalem, as concerning the gods of the peoples of the earth26II Chronicles 32:19. and it is further written, They shall not dwell in the Eternal’s Land.27Hosea 9:3. Rabbi Abraham ibn Ezra mentioned this [here], and I have already explained it.28See Genesis 24:3 (Vol. I, p. 294); Leviticus 18:25. (Vol. III, pp. 268-275).
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Or HaChaim on Deuteronomy
וקם העם הזה וזנו אחרי אלוהי נכר, "and this nation will arise and stray after idols, etc." How can Moses describe such a deviation as a קימה, "a rising," instead of as a ירידה, "a descent, a degradation?" Perhaps we may relate the description וקמו to 32,15 where Moses described the Israelites as first waxing fat and as a result "kicking." Up until that point Israel had been referred to as "Yeshurun." At this point Moses pointedly speaks about העם, the common people rising. The coarsening of the Jewish people was due to their material blessing which G'd had showered upon the nation deserving of the distinctive appellation "Yeshurun."
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