Tafsiran yang Mengutip untuk Ulangan 17:7

Moshe said, “I am only mortal and tomorrow I may die, etc. If you ask: Why does Rashi in parshas Nitzovim (Devarim 30:19) offer a different reason for the verse, “I invoke, as witnesses against you this day, heaven and earth”? One can answer that above, regarding the warning, the witnesses are required to admonish the person who wants to commit the sin, in order that he will [listen to them and] not sin. If so, it is difficult [to understand], how can heaven and earth give warning? They are unable to speak! One cannot explain that Moshe warned Yisroel before heaven and earth in order that they should not sin, because at that time [when Moshe warned them] they were not intending to sin. It would have been considered a doubtful warning, which is not considered an adequate warning. Therefore Rashi explains [there] “Gaze at the heavens, etc. This type of gazing is considered as if [heaven and earth] were delivering a verbal warning. However, here in this song, [Moshe] is speaking of the punishments for Yisroel, if they transgress Hashem’s mitzvos and worship idols. And regarding punishment it is written, (Devarim 17:7) “Let the hand of the witnesses against him be first” [to punish the sinners]. Therefore [Rashi] gives a different explanation here.

Wherefore, He has entrusted the prosecution and conviction of the wicked destroyers of civilization to mankind, that they should by their nature eradicate them and remove the evil from amongst them (Deuteronomy 17:7). But when evil overcomes good and there is no law and justice (Job 36:17) in the land and the human race becomes fish-like, it is they themselves who have brought this evil upon them. Why should they be angry with God if it was their own stupidity that led them astray?

כי ימצא בקרבך, “If there will be found in your midst,” etc. Mention of the word בקרבך both here and at the end of this paragraph (verse 7) reflects the fact that most sinners try and commit their sins in secret; this is why extensive investigations have to be made to bring the facts to light. Once found out, these sinners who are equated with the evil they did have to be destroyed like the leavened matters before Pesach which has to be cleaned out of all the cracks in the walls and in the floor. This is why the Torah writes ובערת, “you are to destroy,” coupled with the word מקרבך, “from deep inside you.”
It is also possible to understand the word מקרבך as an allusion to the relatives of the sinner, as if the Torah had written מקרוביך, “from among your kin.” When someone observes a family member sinning (purposely) he is to shame him and be the first one to administer the punishment when it is imposed; he must neither allow feelings of kinship nor embarrassment to cause him to cover up such sins. This is the meaning of Psalms 15,3: “he must not be afraid to bear reproach for his relative’s acts and therefore cover up for him” (compare Rashi).