Komentaryong Sumisipi para sa Deuteronomio 9:3

AND WHO SPOKE ‘LI’ (UNTO ME). Rashi comments: “The word li means ‘in my interest,’ just as in the verse, which He spoke ‘alai’ (concerning me).⁹⁴I Kings 2:4. In the same way, in every case where li and lo and lahem follow the word dibur (speaking), they are to be explained in the sense of al (concerning). For proper usage of the verb dibur [in the sense of speaking to a person, the pronouns li and lo and lahem are not appropriate, and] only eilai and eilav and aleihem are appropriate, and their renderings in the Targum are imi and imei and imhon. In the case of the word amirah, however, the expressions li and lo and lahem are appropriate.”
In the section of Vayeitzei Yaakov, Rashi brought [proof of his above mentioned principle which states that li or lecha, etc., following the word dibur, must be explained in the sense of al (concerning)] from that which is written there, that which ‘dibarti’ (I have spoken) ‘lach,’⁹⁵Further, 28:15. [which must be interpreted to mean “in thy interest and concerning thee”] since He had never spoken to Jacob before this occasion.
But this difference is not valid for we find: And now go, lead the people unto the place of which ‘dibarti’ (I have spoken) ‘lach’;⁹⁶Exodus 32:34. Here the word dibur is found in connection with lach, and yet it means “to you,” and not “concerning you,” as Rashi claimed. And the Chaldeans spoke to the king in Aramaic;⁹⁷Daniel 2:4. This too is a case similar to the above. And thou shalt drive them out, and make them to perish quickly, as the Eternal hath spoken unto thee.⁹⁸Deuteronomy 9:3. This too is similar to the above. Similarly the verb amirah is used with both li and eilai: And they shall say ‘li’ (to me), What is His name? What shall I say ‘aleihem’ (to them)?⁹⁹Exodus 3:13. And as for [the verse which Rashi mentioned as his proof], that which ‘dibarti’ (I have spoken) ‘lach,’⁹⁵Further, 28:15. [which must mean, as Rashi said, “concerning thee,” since He had never spoken to Jacob before this occasion], its interpretation is as follows: “that which I have said to you now that I will give the land to you and to your seed, and I will bless you.” [Thus the word lach (to you) follows the understood verb “give” and is not related to dibarti.]

פן תורש, so that you will not be driven from the land due to the famine. The root ירש of which the word תורש is a derivative occurs in the sense of disposing, expelling in Deut. 9,3 והורשתם ואבדתם מהר, “you will expel them and destroy them quickly.” It also occurs in a slightly different form in Deut. 7,23 פן תוקש בו, “so that you will not be trapped by it.” There the root is יקש. [as long as two of the root letters match there is a strong conceptual linkage between the two roots. Ed.]

THOU MAYEST NOT BE ABLE TO CONSUME THEM SPEEDILY. He is assuring them that G-d will destroy them all and send the hornet among them to destroy they that are left and they that hide themselves,⁴¹Verse 20. and thus they will all [ultimately] perish. He states, however, that He will not completely destroy them in war in one day, nor will He drive them out of the Land in one year, lest the Land become desolate, and the beasts of the field multiply against thee.⁴²Exodus 23:29. And He assured them further that those [of the peoples] that are left, will not be the majority, but that G-d shall confound them with a great confusion⁴³Verse 23. and most of them will be destroyed by the hand of Israel. And so he said, He will destroy them, and He will bring them down before thee; so shalt thou drive them out, and make them to perish quickly,⁴⁴Further, 9:3. [meaning] that you will destroy most of them quickly, but they will not be completely vanquished until thou be increased, and inherit the Land.⁴⁵Exodus 23:30.