Comentários de Citação sobre Deuteronômio 31:1

to rival a fellow wife, in the sense of “her rival provoked her” [I Samuel 1:6]. The upcoming parasha of Qedoshim does not mention the punishment for having sexual relations with two sisters, just as it does not mention the punishment for sexual relations with a granddaughter. The commentator erred who said that Raḥel and Leah could not have been actual sisters, on the grounds that all human beings are alike forbidden to commit incest. You may ask, “How can God punish someone for committing crimes about which he was not warned?” — but he would answer that the descendants of Noaḥ were commanded not to engage in any of the incestuous practices listed here. His evidence is the phrase “all these abominations” [:27], which implies that non-Jews are held accountable for all of the abovementioned prohibitions. As others have already pointed out, however, this evidence is not conclusive. Scripture uses the phrase “all these abominations” in a general way, to denote most of these abominations — not literally all of them. You will come to know my own opinion on these matters in the parasha of Vayyelekh [comment on Deuteronomy 31:16].

AND IT CAME TO PASS, WHEN MOSES HAD FINISHED WRITING [THE WORDS OF THIS LAW]. The meaning thereof is that, at first, he wrote the Law and delivered it unto the priests as is stated above,⁵²Above, Verse 9. but he did not tell them where they were to put it. Afterwards he was commanded concerning this Song — he wrote it and taught it the children of Israel⁵³Verse 22. that same day, and thus added it to the Law. And it came to pass, when Moses had finished writing everything in the Book of the Law, then he commanded the priests, Take this Book of the Law, and put it by the side of the ark of the covenant of the Eternal your G-d,⁵⁴Verse 26. meaning that it should remain in the ark at the side [of the Tablets], for henceforth they would not even touch it to add [thereto] or to diminish [from it]. This is the sense of the verse, And it came to pass, when Moses had finished writing [the words of this Law in a book] until they were completed. Therefore Rabbi Abraham ibn Ezra commented that [Seder] V’zoth Habrachah⁵⁵Further, Chapter 33. was [written] earlier, and its proper place is above as it is stated And Moses went and spoke these words unto all Israel.⁵⁶Above, Verse 1. Ibn Ezra holds that at the time when he informed them of his impending death, he also blessed them, as recorded in Seder V’zoth Habrachah.
It is possible that after he wrote the Song and taught it the children of Israel⁵³Verse 22. one by one according to their tribes as he had them brought before him to the House of Learning, he wrote it in the Book of the Law and commanded the priests Take this Book of the Law,⁵⁴Verse 26. meaning that the Song too, should remain in the ark with the Law, for it is part of the Law since it is there as a testimony. Then Moses told them to assemble before him again — all the elders of the tribes and the officers⁵⁷See further, Verse 28. — and that the people should join them, for so it is stated at the end, And Moses came and spoke all the words of this Song in the ears of the people.⁵⁸Further, 32:44. Now the priests did so and they assembled the entire people before him and he called heaven and earth to witness against them in assembly⁵⁹Thus in addition to teaching the Song to the individual tribes, he now taught it again in an assembly of the entire people. in the hearing of the priests and all the people. Then G-d, blessed be He, told him Get thee up into this mountain of Abarim.⁶⁰Ibid., Verse 49. This he was bound to do immediately, and so he stood up and blessed them: ‘V’zoth Habrachah’ (And this is the blessing).⁶¹Ibid., 33:1. He then wrote it at the end of the book which he gave to the priests. Then the priests did as he commanded them — they placed the complete book by the side of the ark of the covenant.⁶²In accordance with Ramban’s interpretation at the beginning of the verse that the Law was placed “in the ark at the side [of the Tablets]” the language here too must mean: “[inside] by the side of the ark of the covenant.” This is the opinion of Rabbi Meir (Baba Bathra 14a). Thus everything took place in the order stated in the Torah.⁶³See a similar approach of Ramban in Leviticus 8:2 (Vol. III, p. 91-93).
Ha’azinu

To perform all of these deeds: i.e. transferring the duties of the firstborns unto the Leviim. And be aware that this is a serious matter. And it bothered them that they were no longer trusted to remove the firstborns from the Kohanim and give it all up to Moshe's family alone. All of this occurred during the sin of the Golden Calf for then they were seen as complete when they surpassed the firstborns who were worshiping since they were then the priests. And the Leviim killed the worshipers of the Calf. And there is here a question whose answer is in Parshas Vayeilech.