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Do not say in your heart, when Hashem your God pushes these nations away from before you, that it is because of your righteousness that Hashem has brought you to inherit this land. Rather, it is because of the evilness of these nations that Hashem is driving them out before you. The Torah is warning the Jewish people not to become arrogant and think, "It is my righteousness that has caused Hashem to give me this land." Instead, it is the wickedness of the nations living there that is the cause for their being driven out. Hashem is making it clear that the merit is not yours, but rather the failings of the nations that are currently in the land. This is a strong warning against self-righteousness and taking credit for Hashem's actions.

Rashi explains on the words Al Tomar Bilvavecha—do not say in your heart—"My righteousness and the evilness of these idol worshippers is what caused this." In other words, do not think that it is your own merit alone, or even a combination of your merit and their wickedness, that is the reason for inheriting the land. The Torah is warning against attributing the conquest to your own righteousness.

Not with your righteousness and the correctness of your heart are you coming to inherit their land. Rather, it is because of the evilness of these nations that Hashem your God is driving them out from before you, and also in order to fulfill the word that Hashem swore to your fathers, to Avraham, to Yitzchok, and to Yaakov. The Torah repeats the point: it is not because of your righteousness or the uprightness of your heart that you are inheriting the land. Instead, it is because of the wickedness of the nations, and also to fulfill the promise Hashem made to the Avos. This is a double reason: the failings of the nations and the fulfillment of Hashem's oath to the forefathers. The Torah is emphasizing that the Jewish people should not become arrogant and think it is their own merit, but rather Hashem's plan and the wickedness of the nations.

Rashi explains on the words Lo BeTzidkascha—not with your righteousness—and Ki BeRishas HaGoyim—but because of the wickedness of the nations. Rashi says that the word ki here serves as a word meaning "but." In other words, the verse is not just giving a reason, but is contrasting: not because of your merit, but because of their wickedness. This is a grammatical point, showing that ki can sometimes mean "but" and not just "because."

And you shall know that it is not due to your righteousness that Hashem your God gives you this good land to inherit, for you are a stubborn nation. The Torah is repeating again that it is not because of your righteousness that Hashem is giving you the land. Instead, you are a stubborn people—am k'shei oref. This is a strong rebuke, reminding the Jewish people of their stubbornness and that they should not think they are deserving on their own merit. The Torah is emphasizing humility and the need to recognize Hashem's kindness and the real reasons for their success.

Remember, do not forget, how you angered Hashem your God in the desert. From the day you left the land of Egypt until you came to this place, you have been rebellious with Hashem. Moshe Rabbeinu is reminding the people of their history: from the very beginning, from the day they left Mitzrayim, they have been provoking Hashem. This is not just a one-time event, but a pattern of behavior—being rebellious and causing Hashem anger throughout their journey in the desert. The Torah is telling us to remember our failings and not to become arrogant or forget our past mistakes.

At Chorev (Har Sinai), you angered Hashem, and Hashem became angry with you to destroy you. This is referring to the sin of the Eigel HaZahav, the Golden Calf. The Torah is reminding us that the Jewish people provoked Hashem even at the most holy place and time—at Har Sinai, right after receiving the Torah. Hashem was so angry that He wanted to destroy the people. This is a continuation of the theme that the people are not inheriting the land because of their own merit, but despite their stubbornness and repeated failings.

When I went up to the mountain to take the tablets of stone—the tablets of the covenant that Hashem made with you—I stayed on the mountain for forty days and forty nights. Bread I did not eat, and water I did not drink. Moshe is recounting how he went up to Har Sinai to receive the Luchos HaAvonim, the tablets of the covenant. He stayed there for forty days and forty nights, without eating bread or drinking water. This was a miraculous period, showing Moshe's total dedication and the seriousness of the moment. The Torah is emphasizing the effort and sacrifice involved in receiving the Torah, and setting the stage for the events that followed, including the sin of the Eigel and the breaking of the Luchos.

Rashi on Va'eshev BaHar: Rashi explains that the word yeshiva here does not literally mean sitting, but rather it means staying or remaining. So when it says, 'I sat on the mountain,' it doesn't mean Moshe was sitting, but that he stayed there on the mountain for that period.

The verse says, 'And Hashem gave to me the two tablets of stone, written with the finger of God, and on them were all the words that Hashem spoke with you on the mountain from the midst of the fire on the day of the assembly.' The teacher explains that Hashem gave Moshe the two tablets of stone, and they were written with Hashem's finger. Everything that Hashem had spoken to the Jewish people at Har Sinai, from the fire, on the day of the great gathering, was written on these tablets. The teacher emphasizes that these were not just any stones, but the actual luchos—the tablets of the covenant, containing all the words Hashem had spoken.

This verse says, 'And it was at the end of forty days and forty nights, Hashem gave me the two tablets of stone, the tablets of the covenant.' The teacher explains that after Moshe was on the mountain for forty days and forty nights, Hashem gave him the two tablets of stone, which are called the tablets of the covenant. He repeats that these were the luchos haBris, the tablets of the covenant, which Hashem had made with the Jewish people.

Rashi on Luchos: Rashi notes that the word luchos is written without a vav after the ches, which is an unusual spelling. He explains that this teaches us that both tablets were equal—shneihem shavos—they were both the same.

The verse says, 'And Hashem said to me, Get up, go down quickly from here, for your nation that you brought out from Egypt has become corrupt. They have quickly turned away from the path that I commanded them; they have made for themselves a molten image.' The teacher explains that Hashem tells Moshe to get up and descend quickly from the mountain because the people have corrupted themselves. They have quickly turned away from the path that Hashem commanded, and they made for themselves a masseicha, a molten image, referring to the Golden Calf. The teacher translates and explains each phrase: Hashem is telling Moshe that his nation, whom he brought out of Egypt, has already gone astray and made an idol.

This verse says, 'And Hashem said to me, saying, I have seen this people, and behold, it is a stiff-necked people.' The teacher explains that Hashem is telling Moshe that He sees the Jewish people and recognizes that they are a stubborn nation—am k'shei oref. This is a description of their stubbornness and unwillingness to change their ways, even after all the miracles and guidance they received.

The verse says, 'Let Me alone, and I will destroy them and erase their name from under the heavens, and I will make you into a nation mightier and greater than they.' The teacher explains that Hashem is telling Moshe to leave Him alone so that He can destroy the Jewish people and erase their name from under the sky. Hashem says He will make Moshe into a great and mighty nation, even greater than the current one. The teacher translates and elaborates on each phrase, emphasizing the gravity of Hashem's threat and the potential for Moshe to become the father of a new nation.

Moshe describes how he turned and descended from the mountain, and the mountain was burning with fire. He was holding the two tablets of the covenant in his hands. The teacher explains that Moshe is recounting the scene after the forty days and forty nights on the mountain, emphasizing the dramatic moment: the mountain itself was still burning with fire, and Moshe was carrying the two Luchos HaBris, the tablets of the covenant, in his hands as he came down to the people.

Moshe continues, saying, "And I saw, and behold, you had sinned to Hashem your G-d. You made for yourselves a molten calf. You turned aside quickly from the way that Hashem commanded you." The teacher explains that Moshe is confronting the people about their sin: they did not just make a mistake, but actively made for themselves an Egel Maseicha, a molten calf, and turned away quickly from the path that Hashem had commanded them. The emphasis is on how quickly they deviated after all they had seen and experienced.

Moshe says, "And I grabbed the two tablets, and I threw them from my two hands, and I broke them before your eyes." The teacher explains that Moshe, upon seeing the sin of the people, took hold of the two Luchos and threw them down, breaking them in front of everyone. This act was not done in private; it was a public demonstration, showing the gravity of their sin and the breaking of the covenant. The teacher emphasizes the drama and significance of Moshe's action, making clear that the breaking of the tablets was a direct response to the people's actions.

Moshe continues, "And I fell before Hashem as at the first, forty days and forty nights. Bread I did not eat, and water I did not drink, because of all your sin that you sinned, to do evil in the eyes of Hashem to anger Him." The teacher explains that Moshe is describing his intense prayer and fasting on behalf of the people. Just as he had done the first time, he again spent forty days and forty nights without eating or drinking, pleading with Hashem because of the people's sin. The teacher notes the severity of the situation: Moshe is not just recounting a historical event, but showing the depth of his intercession and the seriousness of the people's wrongdoing, which was to do evil in Hashem's eyes and provoke His anger.

The Rashi here explains the sequence and timing of Moshe's prayers and the giving of the tablets. Rashi says that when the verse says, "And I fell before Hashem as at the first, forty days," it refers to the verse in Shemos, "And now I will go up to Hashem, perhaps I will atone." In that ascent, Moshe stayed for forty days. Those forty days concluded on the twenty-ninth of Av, since Moshe went up on the eighteenth of Tammuz. On that day, Hashem was appeased for the Jewish people and told Moshe, "Carve for yourself two tablets." Moshe then spent another forty days, which concluded on Yom Kippur. On that day, Hashem was appeased for the Jewish people with joy and said to Moshe, "I have forgiven as you have requested." This is why Yom Kippur was established as a day of forgiveness and atonement. How do we know that Hashem was appeased with complete willingness? Because regarding the forty days of the second tablets, it says, "And I stood on the mountain as in the first days." Just as the first days were with Hashem's will, so too the last ones. Therefore, the middle forty days were with Hashem's anger. The teacher walks through this chronology, explaining how the three sets of forty days correspond to different stages: the first with Hashem's will, the middle with anger, and the last with appeasement and forgiveness, culminating in Yom Kippur as a day of joy and atonement for the Jewish people.

Moshe says, "For I was afraid because of the anger and the wrath with which Hashem was angry against you to destroy you, and Hashem listened to me also at that time." The teacher explains that Moshe is expressing his fear and anxiety over Hashem's anger towards the people, to the point that Hashem wanted to destroy them. Moshe emphasizes that he prayed, and Hashem listened to him even then, showing the power of Moshe's prayer and Hashem's willingness to forgive despite the severity of the sin.

Moshe continues, "And with Aharon, Hashem was very angry to destroy him, and I prayed also for Aharon at that time." The teacher explains that Hashem was very angry with Aharon because he listened to the people and was involved in the making of the calf. The phrase "to destroy him" means, as Rashi explains elsewhere, to destroy his children so that he would have no descendants. Moshe says that he also prayed for Aharon at that time, and his prayer was effective to atone for half, so that only two of Aharon's sons died and two remained. The teacher elaborates that Moshe's prayer was crucial in saving Aharon from total destruction, and this shows the importance and effectiveness of Moshe's intercession.

On the Rashi, "UveAharon Hisanef Hashem"—and on Aharon, Hashem became angry—Rashi explains: Why did Hashem get angry at Aharon? It was "lefi sheshama lachem"—because he listened to you. In other words, Hashem's anger towards Aharon was not because of something he did independently, but because he listened to the people, to the Jews, when they pressured him regarding the Golden Calf. The teacher emphasizes that Aharon's involvement was a result of responding to the people's demands, and that's why Hashem was angry with him.

On the Rashi for "Lehashmido"—to destroy him—Rashi says this means "zeh kiluy banim," this refers to the destruction of children, that he would lose his children. The teacher explains that this is not just about Aharon himself being destroyed, but rather that his children would die. Rashi brings a proof from the verse in Amos: "Va'ashmid piryo mi'ma'al"—I will destroy his fruit from above—which means his children. So, the threat to Aharon was that his children would be lost as a result of Hashem's anger.

On the Rashi for "Ve'espalel gam ba'ad Aharon"—and I prayed also for Aharon—Rashi explains that Moshe's prayer helped to atone for half. The teacher elaborates: Moshe's prayer was effective, but only partially. Two of Aharon's sons died, and two remained alive. So, the prayer was able to save half of Aharon's children, but not all of them. The teacher notes that this is referring to the sons of Aharon—Nadav and Avihu died, while Elazar and Isamar survived. This shows that Moshe's prayer had an effect, but it was not able to completely annul the decree.

The verse says: "Ve'es chataschem asher asisem es ha'egel lakachti va'esrof oso ba'esh va'echot oso tachon heitev ad asher dak le'afar va'ashlich es afaro el hanachal hayored min hahar"—And your sin that you did, the Golden Calf, I took it and I burned it in fire, and I ground it up very finely until it was like dust, and I threw its dust into the river that descends from the mountain.

The teacher explains that Moshe is recounting what he did with the Golden Calf after the sin. He took the calf, burned it in fire, and then ground it up very finely, until it was like dust. Then he threw the dust into the river that comes down from the mountain. The teacher emphasizes the thoroughness with which Moshe destroyed the Golden Calf—he didn't just burn it, but also ground it to dust, and then disposed of it in the river, making sure it was completely eradicated. This was to show the people the seriousness of their sin and to ensure that nothing remained of the idol.

On the Rashi for "Tachon"—ground—it is in the present tense, like the phrase in Bereishis "haloch v'gadail"—"he kept growing." The teacher explains that "tachon" is a present tense form, indicating an ongoing action. Rashi also brings the translation from the foreign language, meaning "to grind." The teacher points out that the word is not just a one-time action, but describes the process of grinding as something continuous, emphasizing how thoroughly Moshe ground the Golden Calf to dust.

The verse says: "U'veTaveira u'veMasa u'veKivros HaTa'avah maktzifim heyisem es Hashem"—And at Taveira, and at Masa, and at Kivros HaTa'avah, you angered Hashem. The teacher explains that Moshe is reminding the people of the various times they angered Hashem in the desert: at Taveira, at Masa, and at Kivros HaTa'avah. Each of these places represents an incident where the Jews rebelled or complained, causing Hashem to become angry with them. The teacher is emphasizing the pattern of the people's behavior throughout their journey in the desert, showing that their stubbornness and rebelliousness was not a one-time event, but something that happened repeatedly.

When Hashem sent you from Kadesh Barnea, saying, "Go up and inherit the land that I have given you," you rebelled against the word of Hashem your God. You did not believe in Him, and you did not listen to His voice. The teacher explains that this verse is recounting how, even after Hashem told the people to go up and take the land, they did not trust Him and did not obey. This is part of Moshe's rebuke, reminding the people of their lack of faith and their refusal to listen, even when Hashem was giving them a direct command and promise.

You have been rebellious with Hashem from the day that I have known you. The teacher explains that Moshe is emphasizing that this is not a one-time occurrence. From the very beginning, from the day Moshe knew the people, they have been stubborn and rebellious against Hashem. This is a continuation of the theme that the people's merits are not what is bringing them into the land, but rather Hashem's promise to the Avos and the wickedness of the nations currently in the land.

And I fell before Hashem, the forty days and the forty nights that I fell, because Hashem said to destroy you. The teacher explains that Moshe is describing how he davened, how he prayed and pleaded before Hashem for forty days and forty nights, because Hashem had said He would destroy the people. Moshe is recounting his intense prayer and self-sacrifice, not eating bread or drinking water, in order to seek forgiveness for the people after the sin of the Golden Calf. This is to show the depth of Moshe's advocacy on behalf of the Jewish people, and how close they came to destruction if not for his prayers.

This Rashi explains the phrase "Va'esnapel"—"And I fell"—and says these are the same forty days and forty nights mentioned earlier (in verse 18). Rashi points out that the Torah repeats it here, because here it writes the order of Moshe's prayer, as it says in the next verse: "Hashem Elokim, al tashchis amcha"—"Hashem God, do not destroy Your people," and so on. The teacher elaborates that the Torah is repeating the story of Moshe's prayer to show the details of what he said, the order and content of his tefillah, not just the fact that he prayed. This is to teach us the importance and power of Moshe's prayer, and how he pleaded for the people in a specific way, mentioning their merits and Hashem's promises to the Avos.

And I prayed to Hashem and I said: "Hashem Elokim, do not destroy Your people and Your inheritance, whom You have redeemed with Your greatness, whom You have taken out of Egypt with a strong hand." The teacher explains that Moshe is pleading with Hashem not to destroy the Jewish people, reminding Hashem that they are His people and His inheritance, whom He redeemed from Egypt with great miracles and power. Moshe is invoking the merit of the Exodus and the fact that Hashem has already invested so much in this nation, asking Hashem to have mercy and not to destroy them despite their sins.

Remember Your servants, Avraham, Yitzchok, and Yaakov. Do not turn to the stubbornness of this nation, nor to its wickedness, nor to its sin. The teacher explains that Moshe is invoking the merit of the Avos, the forefathers, asking Hashem to remember His promises to them and not to focus on the stubbornness, wickedness, or sins of the current generation. Moshe is asking Hashem to look past the faults of the people and instead remember the covenant and the merits of Avraham, Yitzchok, and Yaakov.

Lest the land from which You took us will say: 'Because Hashem did not have the ability to bring them to the land that He spoke to them about, and because of His hatred for them, He took them out to kill them in the desert.' The teacher explains that Moshe is giving another reason why Hashem should not destroy the people: the nations of the world will misunderstand and say that Hashem was unable to fulfill His promise, or that He hated the Jewish people and took them out just to kill them in the desert. This would be a chilul Hashem, a desecration of Hashem's name, and Moshe is using this as an argument in his prayer for mercy.

But they are Your people and Your inheritance, whom You have taken out with Your great strength and with Your outstretched arm. The teacher explains that Moshe concludes his prayer by again emphasizing that the Jewish people are Hashem's own nation, His inheritance, whom He took out of Egypt with great miracles and power. Moshe is appealing to Hashem's relationship with the people and the effort He has already invested in them, asking Hashem to continue to have mercy and not to destroy them.