Comentário sobre Deuteronômio 1:27

ותרגנו — This is an expression denoting slander. Similar is, (Proverbs 18:8) “The words of a נרגן” i.e. of a man who brings a false report (Sifrei Devarim 24:1).

בשנאת ה' אותנו, because we had worshipped idols while we were in Egypt.

ותרגנו, the word is derived from the same root as Proverbs 18,8 דברי נרגן כמתלהמים, “the words of a quarrelsome man are like afflictions.”

A popular proverb says, etc. Rashi intends to say that you should not ask how did the Israelites know that Hashem hated them. And therefore Rashi explains: Since they hated Hashem, they said that He also hated them, as a popular proverb says, etc.

V. 27. ותרגנו באהליכם וגו׳. Die Etymologie von רגן ist dunkel. Stellen wie ונרגן מפריד אלוף (Prov. 16, 28), באפם עצים תכבה אש ובאין נרגן ישתק מדון (daselbst 20) beweisen, dass רגן eine Streit erregende und Streit unterhaltende Tätigkeit bezeichnet. Es scheint Hetzen zu bedeuten, und הרגן: sich gegenseitig hetzen, und נרגן, ja auch Nifalform, einen solchen Hetzer, der, unter dem Scheine, seine eigene Sache zu führen und über selbst erlittenes Unrecht aufgebracht zu sein, oder die Kränkung des andern wie seine eigene zu fühlen, andere zum Streit aufgeregt. Daher denn der Satz: דברי נרגן כמתלהמים והם ירדו חדרי בטן (Pro. 26, 22): des Hetzers Worte klingen, als ob sie ihren eigenen Streit führen und gehen doch tief in das Innere des anderen hinab. In Mosche milder Weise erwähnt er nur das, was sie unter sich in ihren Zelten geredet (Bamidbar 14, 1), übergeht aber den Aufruhr und die förmliche Revolte gegen ihn und Gott (daselbst 2, 4).

הוציאנו מארץ מצרים, “He took us out of the land of Egypt;” Rashi, basing himself on Sifrey, says that G-d’s taking us out of Egypt was interpreted by the Israelites as an act of hatred; he quotes a parable with a king who owned two fields and had two sons. One field was very productive, as it was well irrigated, whereas the other one was far less so. He gave the productive one to his beloved son, and the inferior one to the son he disapproved of. The people of Israel were aware that Egypt was very well irrigated from the waters of the Nile, never depending on rainfall. On the other hand, Moses himself told them that the earth in the land of Israel depended on rainfall, and that by withholding rainfall this could make it very hard to work. They therefore reasoned that G-d must hate them why else would He expect them to exchange fertile Egypt for hilly Canaan?

בשנאת ה׳ אתנו BECAUSE THE LORD HATETH US — Really, however, He loved you, but you hated Him. A common proverb says: What is in your own mind about your friend, you imagine is what is in his mind about you (Sifrei Devarim 24:3).

He has now decided to deliver us into the hands of the Emorite even though He is perfectly capable to conquer the Emorites and to kill them, He will take revenge on us by delivering us into their hands.

What is in your heart regarding your friend, etc. I.e., whatever is in your heart — that you [subconsciously] hate your friend, you say about him — that he hates you.

בשנאת ה' אתנו הוציאנו מארץ מצרים BECAUSE THE LORD HATETH US HE HATH BROUGHT US FORTH FROM THE LAND OF EGYPT — His bringing us forth was out of hatred. A parable! It may be compared to an earthly king who had two sons, and who had two fields, one well-watered; the other arid (dependent upon rain only). To him whom he loved best of his sons he gave the well-watered field, and to him whom he loved less he gave the arid one. The land of Egypt is a well-watered country, for the Nile rises and irrigates it, whilst the land of Canaan is an arid country — and He brought us forth from well-watered Egypt to give us the arid land of Canaan (Numbers Rabbah 17:3).

[You imagine] is in his heart regarding yourself. I.e., whatever is in your friend’s heart — that he loves you, you say about yourself — that you love him.

His taking us out was an act of hatred, etc. Rashi answers the question: From the verse it seems that Hashem took them out of Egypt because He hated them. But, He performed many miracles for them in order to take them out to freedom. Therefore Rashi explains that they said, “His taking us out [in itself] was an act of hatred, etc.”

One of which was well-watered, and the other was dry, etc. Re”m writes: This is perplexing. Why does Rashi explain this verse as referring to a dry and a watered field? If it is to demonstrate that Hashem took the Jewish People out of Egypt because He hated them, the fact that He took them out to lead them into the hand of the Emorite and destroy them. is a greater proof of hatred. Re”m leaves this question unresolved. But it seems (to me) that Rashi is answering the following question: The verse should have said, “Because of Adonoy’s hatred of us, He took us out [in order] to deliver us into the hand of the Emorite.” Why is, “of the land of Egypt” needed? Rather, “He took us out of the land of Egypt,” must be to make the comparison to the dry field and watered field. And the verse should be understood as: “For one, because of Adonoy’s hatred of us etc.,” — this is for the comparison to the dry field and watered field. “And furthermore, in order to put us, etc.” The word בעל means a dry and arid land that requires irrigation.