Comentários de Citação sobre Deuteronômio 27:18

“The Lord alone did lead him, and there was no strange god with him.” In Tractate Berachot (6), they interpreted the verse You have declared the Lord today (Deuteronomy 27:17). You have made Me a unique treasure in the world, as it is said (Deuteronomy 6:4), Hear O Israel, the Lord our God, the Lord is One. And the Lord has declared you, etc. (Deuteronomy 27:18), to make you a unique treasure in the world, as it is said (1 Chronicles 17:21), And who is like Your people Israel, one nation in the earth. This is what is meant by The Lord alone did lead him — meaning that He made Israel a unique treasure in the world, for He led them alone, as it is written (Numbers 23:9), Lo, it is a people that shall dwell alone. And alone refers to Israel, whom He separated from the nations to be one people dedicated to Him, blessed be He. They alone are separate, not the other nations. But this is conditional on there was no strange god with him — with Israel — meaning that they would make Him, blessed be He, a unique treasure in the world. Then God has made the one as well as the other (Ecclesiastes 7:14).

Advice which is unsuitable for him. You might ask, how does Rashi know this? Perhaps the explanation of the verse is according to it its plain meaning? The answer is that Rashi himself answers [this by saying], “’You shall fear your God,’ since this matter is not given over to people, etc.” If you said that “before a blind person” is explained according to its simple meaning, this then is a matter that can be detected by others that this person’s intent is evil, because he put an obstacle by the blind person’s feet. The phrase “you shall fear your God” is inapplicable in a matter that can be detected by others. Therefore, the explanation is certainly not according to its plain meaning. [However], you might ask [on this answer] that when the verse says “you shall fear your God,” it is speaking of a case where no one sees [the person putting the stumbling block before the blind person]. Therefore, it seems that we learn this from “whoever misleads the blind about the way” (Devarim 27:18) in parshas Ki Savo, and there itself from where do we know [that it speaking about bad advice?] See there, where I explained it. (R. Yaakov Taryosh)