Deuteronomy · Chapter 6

And this is the commandment, the statutes and the ordinances that Hashem your God commanded to teach you, to perform in the land into which you are crossing over there to possess it.

וזאת המצוה, so called because the commandments that can be fulfilled only in the land of Israel are the ones through whose performance the One Who has commanded them considers Himself blessed.

וזאת המצוה החוקים והמשפטים אשר צוה ה' אלוקיכם ללמד אתכם לעשות, ”This is the commandment, the statute and the civil laws which the Lord G’d commanded to you to carry out.” The reason I was commanded to teach you these laws is because Hashem accepted your request to hear the balance of the Torah from my lips.

So that you may fear before Hashem your God, to observe all His statutes and His commandments that I command you — you, and your son, and your son's son — all the days of your life, and so that your days may be prolonged.

THAT THOU MIGHTEST FEAR THE ETERNAL THY G-D. He is stating that G-d commanded [me] to teach you the Torah and the commandment, the statutes and the ordinances that you might perform them in the Land, and so that you might fear the Eternal your G-d, for the main purpose of all the commandments is the fear of G-d. This is Rabbi Abraham [ibn Ezra’s] opinion. But it does not seem correct to me that [the two expressions in the verse before us:] that thou mightest fear the Eternal thy G-d, and that thy days may be prolonged [are referring to two different aspects of the commandments] one being the reason for the commandments — so that you might fear G-d; and the second stating their reward — so that your days may be prolonged! Rather, he is stating, “G-d commanded me that you should learn the commandments and perform them in order that you should merit and fear the Eternal your G-d in order to keep His commandments thou, and thy son, and thy son’s son for all the days that man shall exist upon the face of the earth, forever. For in return for the performance of the commandments you will deserve to have children who fear G-d and they will survive upon the face of the earth forever. So shall your seed and your name remain before Him all the days that thy days may be prolonged in the Land which is the inheritance of G-d. Thus all is for your good, for G-d was pleased to make you righteous and deserving [of His blessings].”

למען תירא את ה' אלוקיך, for you will remember then that He is the owner of the earth you till, and that you are considered as aliens, or at best as resident strangers by Him. אתה, ובנך, ובן בנך. This is a reminder that even the generations who had not been eyewitnesses to G’ds powerful miracles will learn to revere Him when they accept the commandments, as you have seen. ולמען יאריכון ימיך, and in order that these commandments (their performance) acquire for you your ticket to the world after death, a world in which there is only long, infinite life.

אשר אנכי מצוך, “which I am commanding you.” The letter ך at the end of the word מצוך, is “weak,” (does not have a dot in it).

כל ימי חייך “as long as you live;” on this terrestrial earth; ולמען יאריכון ימיך “and in order for you to enjoy long life;” in the hereafter.

למען תירא את ה' אלוקיך, “so that you will fear the Lord your G’d.” The purpose of learning the Torah in all its constituent parts and to carry out its imperatives, is to implant in you a degree of awe and reverence for the author of such a Book, the Lord your G’d. [The opinion of Ibn Ezra on 5,30, not spelled out by the author. Ed.] Nachmanides writes that he finds it impossible to accept that learning and keeping the Torah has as its objective 1) to acquire awe and reverence for our Creator, and 2) in order to enjoy a long life as a reward. According to Nachmanides the separation of these two objectives, as spelled out by Ibn Ezra is misleading. In his opinion, study of the Torah is meant to result in performance, which in turn will lead to the reward for the performance. The three steps are so closely interrelated that they are continuous, not separate. [Having children and enjoying their development as worthy successors are all part of this lifestyle. my words. Ed.] This in turn assures continued tenure of the Holy Land, and G’d’s benevolent supervision of our affairs both as individuals and on a national scale. G’d’s overriding interest is to help us to be righteous persons and to reap the benefit thereof.

And you shall accept, O Israel, and take care to perform, so that it may go well for you, and so that you may increase greatly, as Hashem, the God of your fathers, has spoken to you — a land producing milk and honey.

AND THOU SHALT OBSERVE TO DO IT ‘ASHER YITAV LECHA’ (WHICH WILL BE WELL WITH THEE). He is thus commanding you that you should take care to do what will benefit you. “A LAND FLOWING WITH MILK AND HONEY. Although removed from it, this phrase is connected with the expression to possess it [at the end of Verse 1]. Or it may be that the expression [a Land flowing …] lacks the letter beth, [making it equivalent to ba’aretz — ‘in the Land’ flowing with milk and honey, and thus it is not necessary to say that the phrase a Land flowing … refers to Verse 1; instead, the verse before us enjoins Israel to observe the commandments in the Land] just as in the verse, that was found ‘beith’ (House of) the Eternal [which lacks a beth, making it b’veith — ‘in the House of’ the Eternal].” This is the language of Rabbi Abraham ibn Ezra. And if so, there is also lacking in the phrase and that ye might increase mightily the word bo (“in it”) [so that its meaning would be “and that ye might increase mightily ‘in it,’” that is, in the Land flowing with milk and honey]; or [the missing part may be the word] ba’avuro (“because of it”). But there is no need [to interpret the verse as if letters and words were missing]. For [the word l’ma’an (so that) from the phrase in the preceding Verse 2] and ‘so that’ thy days be prolonged, should be drawn here [to Verse 3], and its meaning is as follows: “‘so that’ it may be well with thee.” Or it may be that the word asher (which) [‘asher’ yitav lecha] itself serves the same purpose [meaning “so that” or “because of”], as in the verse, And he removed her from being queen ‘asher’ she had made an abominable image which means “‘because of’ her having made an abominable image.” Similarly, ‘ba’asher’ thou art his wife means “‘because of’ your being his wife.” And so also Scripture states, which I command thee this day ‘asher’ (so that) it may go well with thee etc., and so that thou mayest prolong thy days upon the Land. And the purport of the verse [here] is as follows: “Hear, therefore, O Israel, and take care to do it so that it may be well with thee, and that ye may increase mightily, as the Eternal the G-d of thy fathers hath promised to give unto thee a Land flowing with milk and honey etc.;” that is to say, in order that He may do good to you when He gives you a good and large Land, as he said further [in Verse 18], so that it may be well with thee, and that thou mayest go in and possess the good Land. Similarly, and he gave him a house, and said to him victuals [means: “and he said to ‘give’ him victuals”].

"And you shall observe to do" — Behold, I command you to observe, that it may go well with you. "A land flowing with milk and honey" — this is connected to "to inherit it," yet it appears distant from it; or the letter bet may be missing, as in "found [in] the house of Hashem."

ושמעת ישראל, when you have attained this purpose which G’d had had in mind for you from the beginning in His great kindness. It is important that through performance and awareness you will appreciate the tremendous goodwill G’d has demonstrated by His legislating these commandments. ושמרת לעשות אשר ייטב לך, and you will endeavour to carry out all these tasks out of a feeling of love for G’d, in order to be worthy of His goodwill, aware that He is interested in creating conditions which will make you merit a continued existence. Seeing that this is His purpose in legislating any and all of these commandments, you will also observe these commandments in order to multiply greatly on earth. This is a goal you will achieve if your performance of these commandments is not for the sake of the material reward but לשמה, for His honour, as acts of righteousness and justice in the pure sense. כאשר דבר ה' אלוקיך לך, ארץ זבת חלב ודבש, as He had said to you concerning this land that it “flows with milk and honey.” This land is inherently capable of providing those of its owners who take the lesson we just spelled out to heart, with an easy livelihood, a livelihood which leaves the person sufficient leisure time to pursue Torah studies and by means of this to penetrate more deeply into its meaning and also to be fruitful and to multiply.

ארץ זבת חלב ודבש, “a land flowing with milk and honey.” This is an abbreviated sentence, and should read: כאשר דבר ה' אלוקי אבותיך לתת לך ארץ זבת חלב ודבש, “as the Lord the G-d of your father said to give you a land flowing with milk and honey.”An alternate interpretation: there is only a letter ב missing at the beginning of the word ארץ. We have other such examples such as in Kings II 12,11: 'הנמצא בית ה where we would have expected 'הנמצא ב בית ה, “which is in the Temple.” The author claims that there are numerous more such examples that he could quote. The sentence would conclude by saying that “as the Israelites would greatly multiply in the land is flowing with milk and honey.”

ארץ זבת חלב ודבש, “a land flowing with milk and honey.” The reason this paragraph concludes with the words “a land flowing with milk and honey,” whereas the next paragraph commences with שמע ישראל followed by והיו הדברים האלה, is to remind you that the purpose of your coming to the Holy Land is not to merely dwell there and for you to enjoy yourselves. The purpose that you come there is to enable you to keep G’d’s commandments. The enlarged letter ד in the word אחד alludes to both the goodwill of G’d which is the source of Mercy as well as to the attribute of Justice. The whiteness of the milk in the word חלב in our verse as well as redness of the honey respectively also point at the attribute of Mercy and Justice respectively. This same thought is alluded to also in Deut. 8,8 ארץ חטה ושעורה “a land producing wheat and barley.” In that latter verse wheat is the “white” and the word דבש appears there also to depict the attribute of Justice.

ושמרת לעשות אשר ייטב לך, “You shall be careful to perform so that it will be good for you.” Moses underlines that the whole purpose of what he commands the people is for its own benefit. ארץ זבת חלב ודבש, “a land flowing with milk and honey.” According to Ibn Ezra these words are the continuation of the verse concluding with the word לרשתה, “to inherit it,” in verse 1. He claims that this is so although it seems to be far removed from that sentence above. Alternately, we would have to conclude that the prefix ב is missing here and the Torah had meant to write בארץ זבת חלב ודבש, “in a land which flows with milk and honey.” Yet another possibility is to assume that the word לתת, “to give,” is missing and the verse has to be understood as concluding with the words כאשר דבר ה' אלוקי אבותיך לתת לך ארץ זבת חלב ודבש.

Hear, O Israel: Hashem is our God, Hashem is One.

ה׳ אלהינו ה' אחד means, The Lord who is now our God and not the God of the other peoples of the world, He will at some future time be the One (sole) ה׳, as it is said, (Zephaniah 3:9) “For then I will turn to the peoples a pure language that they may all call upon the name of the Lord", and it is further said, (Zechariah 14:9) “In that day shall the Lord be One (אחד) and His name One" (cf. Sifrei Devarim 31:10).

HEAR, O ISRAEL: THE ETERNAL OUR G-D, THE ETERNAL IS ONE. This too is a commandment that offers explanation. For, already contained in the commandment I am the Eternal thy G-d, is [the principle of] the Unity of G-d. As the Rabbis have said: “Rabbi Nathan says: From here there is a refutation to those heretics who say there are two powers governing the universe. For, when the Holy One, blessed be He, stood on Mount Sinai and proclaimed I am the Eternal thy G-d, who protested against Him?” But here he [Moses] came to explain this commandment [I am the Eternal …] and mentioned it after the Ten Commandments because it is the root of faith, and whoever does not acknowledge it denies the essential principle [of the religion] as if he worships idols. “The Eternal our G-d, the Eternal is One. This means: the Eternal, Who is [now, only] our G-d and not the G-d of the [other] nations, will eventually be acknowledged as the One [and only] Eternal, as it is said, In that day shall the Eternal be One, and His Name One.” This is Rashi’s language. Now you must contemplate [the fact] that Scripture changed [the normal usage] here by saying the Eternal ‘our’ G-d and did not state “thy” G-d as it says everywhere else: Hear, O Israel: thou art to pass over the Jordan this day etc. Know therefore this day, that the Eternal ‘thy’ G-d etc.; Hear, O Israel, ye draw nigh this day unto battle etc. for the Eternal ‘your’ G-d is He that goeth with you. And so also in all sections where [Moses] spoke to Israel he mentioned “the Eternal your G-d” or “the Eternal thy G-d,” and even here [in this very section] he said, And thou shalt love the Eternal ‘thy’ G-d. However, in this declaration of the Unity [of G-d] Moses said, the Eternal ‘our’ G-d because He had done great and awesome things with Moses to make Himself a glorious Name [therefore Moses said “our G-d,” for had he said “your G-d,” he might have appeared to exclude himself from this declaration of Unity]. Now the letter daleth in the word echad (one) is written [in the Torah] large in order to allude to that which is written, He divided the water before them, to make Himself an everlasting Name. And therefore the Rabbis instituted in the reading of the Sh’ma “Blessed be His Name Whose Glorious Kingdom is for ever and ever” and they further said [there]: “This may be compared to a lord’s daughter who smelled the [sweet] odor of some pudding etc.,” for Moses stated it in the Torah by an allusion. And then he reverted [to the general usage] and stated, And ‘thou’ shalt love the Eternal ‘thy’ G-d like the expression found in [the other] sections of Deuteronomy.

What our early sages, of blessed memory, transmitted regarding the recitation of the Shema is the truth, and there is no need to search further. Know that this glorious Name is a name of essence. If so, what is the reason for stating it a second time? The answer is that "Adam" is both a name of essence and a name of accident — not being exclusively one or the other, for he may be called after the essence of the earth (adamah). So too here. The proof is that this Name is linked to "of hosts" (Tzvaot). Or, alternatively, the main element is "our God," and it is doubled — that is, to say "One" — meaning: alone. Proofs without number exist that Hashem is one. As for the verse that says "on that day Hashem shall be one" — this pertains to the thoughts of human beings. What seems correct to me is that it is connected to "King," for so it is written: "And Hashem shall be King over all the earth; on that day Hashem shall be one King and His name one" — as in the sense of "For then I will turn to the peoples a clear language," meaning the whole world will speak one language; therefore the name of Hashem will be one.

שמע ישראל, listen Israel with your mind open; 'ה, He is the One Who is responsible for the existence of a physical universe and our globe, the only part of it on which physical life exists. אלוקינו, He is the choicest of all the abstract forces assigned to supervise the conduct of human beings, and even inert creatures. From Him we yearn for assistance in helping us to achieve our purpose on earth. We do not turn to any intermediary. He alone is fit to have prayers addressed to. ה' אחד; seeing that He created all phenomena in this universe, celestial or terrestrial out of a total void, it is logically impossible for there to be another phenomenon representing an existence independent of Him. It also makes him basically different, unique, for all things created by Him are by definition potentially terminal, transient existences. He is absolutely unique in the world based on four basic raw materials, water, fire, earth, air. This idea appears to be hinted at in the letter ד=4 in the word אחד which is written larger than usual and the letter ע in the word שמע which is also written in larger than normal script, suggesting that we should use our eyes to take note of these concepts, the “testimony, עד” that this is so. This is why our sages said that we must draw out the word אחד when reciting it so as to give us time to reflect on the full meaning of the verse.

שמע ישראל ה׳ אלוקינו ה׳ אחד. "Hear, O Israel: The Lord our G'd, The Lord is One." Why did the Torah repeat itself instead of writing ה׳ אלקינו אחד, "the Lord our G'd is One?" The reason is that the Torah [or rather Israel in its declaration of faith, Ed.] referred to two aspects of G'd. 1) He is our G'd; 2) He is One, i.e. unique. This means that we accept G'd as our exclusive G'd even assuming there were more than one G'd in the world. We accept Him as the Tetragram with all that this implies regarding His various attributes. Furthermore, we express our conviction that He is indeed the only G'd, there is no other independent power in the universe. This by itself would be sufficient reason to serve Him even if He did not represent all the virtues we ascribe to Him. In other words, the thrust of this declaration of our accepting the rule of Heaven is that either of the two aspects of G'd, i.e. אלוקינו or אחד is sufficient by itself to establish our relationship with Him. If the Torah had not phrased our declaration of accepting His rule by repeating the word י־ה־ו־ה but had written ה׳ אלוקינו אחד, the implication would have been that the reason we accept G'd is that there is no alternative to Him, He being the only One. In such an event one cannot claim credit for serving the one and only master. By expressing this declaration in the manner recorded in the Torah, Israel makes plain that our acceptance of Him is not one that is due to a lack of choice. We have additional reasons for accepting Him, over and above the fact that He is indeed the only Master.

שמע ישראל, “Hear O Israel!” we have an aggadic text according to which the letter ע in the word שמע is supposed to be “hanging”, i.e. not written directly on the line with the other letters in that word. The reason for this is supposed to be that G-d created the universe by using this letter. What is meant by this? Israel is one amongst 70 nations, the number of nations are one seventieth of the number of beasts that populate the earth. The number of fourlegged red blooded beasts on earth are one seventieth of the number of species of birds. The species of birds amount to one seventieth of the species of fish, which in turn are one seventieth of the number of different malignant forces, evil spirits, which in turn are one seventieth of the number of angels in heaven. The Lord G-d, presides over all of these creatures as the sole ruler. This is what the liturgist referred to when in his poem entitled ראשית. (No source provided) שמע ישראל וגו, you are to listen in order to understand that G-d in respect to the aggadah quoted He is One, and no one preceded Him. He will remain thus, as He is eternal, the same G-d that existed even prior to the dawn of the universe. In all respects He is אחד, one, i.e. unique, not part of a twosome or threesome. No such self sufficient Being exists in His universe. Neither is there ever going to be a Being comparable to Him. A different interpretation of this verse: all the nations have claimed this Being as their household god. Now that theJewish people have claimed Him as theirs, it has become known throughout the world that He is our G-d, seeing that He communicates with us directly. If the Torah instead of writing as it did, had only written: ה' אלוקינו אחד, “the Lord our G-d is unique,” this uniqueness would have been perceived as restricted to His nation Israel, just like they each worship their own national deity. They would have said so even more if the Torah had only written: שמע ישראל אלוקינו אחד, “hear Israel our G-d is One.”

שמע ישראל ה’ אלו-הינו ה’ אחד, “Hear O Israel the Lord our G’d the Lord is One.”According to the plain meaning of the text the reason that Moses mentioned three names of G’d, i.e. Hashem elokeynu Hashem, needs explaining. Had he only mentioned ה’ אחד, there would have been a chance for the nations to understand the name Hashem as the way the Jews describe the god of the Gentiles in their language. This is why Moses had to add the word אלו-הינו, to make plain that Hashem is the name of our G’d, the G’d of the Jewish people. Conversely, if Moses had merely said ה’ אלו-הינו אחד, the nations might have said that while it is true that there is only a single national Jewish G’d, their own national god was also unique in his own right. Therefore Moses had to phrase this declaration of faith and acceptance in such a way that it unmistakably reflected our belief that 1) there is only one G’d deserving this name, 2) that He is the G’d of the Jewish people, 3) that He is unique in the universe, there is no other G’d deserving the title. He has no partners, is not an amalgamation of different powers working in tandem. His uniqueness is unmatched on earth, below it, or in the celestial regions. In the future He will be recognized as such universally as promised by our prophets, especially Zecharyah 14,9: “it will be on that day that the Lord will be One and His name will be One.” If Moses here said אלו-הינו, whereas so far throughout the Book of Deuteronomy he had almost invariably spoken of אלו-היך when addressing the Jewish people, this was because he wanted to include himself in the Jewish community who accepted the Oneness of the Lord. An interesting comment by Rabbi Eliezer from Germeize, (the author of the Rokeach, a pupil of Rabbi Yehudah Hachassid): he claims that the first time Moses mentioned Hashem he referred to G’d who preceded the universe, the word אלו-הינו refers to G‘d as He is perceived while the present universe is in existence; the third time Moses refers to Hashem he refers to the time when this universe as we know it will no longer exist. While there are people who relate to Him, He is perceived as אלו-הינו, whereas when there are no creatures to thus acknowledge Him He is simply known as Hashem. You should realize that the whole subject of G’d’s uniqueness relates to serving G’d with one’s heart. The Torah refers to this in 11,13 where we read the instructions “to serve him with all your heart.” Seeing that people who speak to another sometimes mean what they say, i.e. concentrate on what they are saying and sometimes they don’t, being distracted, the Torah writes “שמע,” which includes the mind and the ear being attuned to each other. One is not only to relate to G’d by hearing with one’s ear but by opening one’s heart to what one is about to hear with one’s ear. Whenever the subject of G’d’s Unity comes up it is an absolute requirement that it not be treated offhandedly, lightheartedly, without adequate concentration of one’s mind. When saying the above words one must not only make sure that one’s own ears hear them but one must be certain that one’s heart is attuned at the same time. Seeing that when one hears a person recite the שמע that person cannot be certain if at that moment the mind of the one reciting it is on the same wavelength as his mouth, or if his mind is on other matters altogether, the letter ע in this word is written in larger script as is the letter ד, at the end of the verse. When read together these two letters spell the word עד; in other words, we are warned that there is a witness, i.e. the Lord Himself, Who is aware if we have concentrated on what we are saying when reciting this commitment or if we have only been going through the motions. From all the above it is clear that a person must be very careful when reciting the קריאת שמע not to undo the good he plans to do thereby by performing the commandment in an offhanded manner. We were taught in Berachot 34 that one teaches a reader (in the Synagogue) to concentrate on what he is saying even if one has to physically strike him to drive home the lesson. You should know that Gan Eden (after death) was not created except to reward the people who acknowledge G’d’s Unity not only as a platitude but by concentrating on what they are saying. Admitting G’d’s Uniqueness is the other side of the coin of denying the validity of any form of idolatry. On the other hand, anyone who acknowledges any form of idolatry automatically denies the Oneness and Uniqueness of the Lord. The principal reason that purgatory, gehinom, and its seven kinds of fires have been created was to repay the people guilty of idolatry. This is why you find the word גן thirteen times in Parshat Bereshit (compare Genesis 2,8; 9; 10; 15; 16; 3,1; 2; 3; 8;9-10; 23;24;) By way of contrast you find the word אש, fire, thirteen times in our Parshah here. This is to teach you that everyone who has had the right thoughts when saying the word אחד=13 in the line שמע ישראל ה’ אלו-הינו ה’ אחד will be saved from the fires of Gehinom, seeing that he will merit the thirteen levels of elevations available in Gan Eden. We are told in Ketuvot 77 that Rabbi Joshua ben Levi once met Rabbi Shimon ben Yochai (in a dream) when the latter was seated on thirteen golden mattresses. This is an allusion to the thirteenth and highest level in Gan Eden. A Midrashic approach: The reason that the verse שמע ישראל is written here after the Ten Commandments is to teach the people that when G’d used the attribute אנכי when introducing Himself at the beginning of the Ten Commandments, He referred to this אחדות of His, His uniqueness. Rabbi Nathan used the Ten Commandments (the text) to counter the claim of the heretics who believe that there are two separate and independent domains of authority in the universe. When the Lord stood at Mount Sinai and began the decalogue with the words “I am the Lord your G’d who has taken you out of Egypt,” this was equivalent to a challenge. Who dared oppose G’d at that time? Seeing that this verse שמע ישראל introduces our declaration of G’d’s Uniqueness, Moses saw fit to commence numerous verses in the Book of Deuteronomy with the words שמע ישראל. Some samples of such verses are found in Deut. 9,1; 20,3; 27,9. There are many others. We read in the Midrash (Devarim Rabbah Lieberman edition page 66) that the words שמע ישראל recall the time when Yaakov was worried that may be one of his sons was not whole-hearted in his loyalty to Hashem and he called in his sons and confronted them on the issue by saying ושמעו אל ישראל אביכם, (Genesis 49,2). What he meant was: “listen to the One whom your father Israel serves, i.e. to G’d.” Upon hearing this, the sons replied in unison שמע ישראל ה’ אלו-הינו ה’ אחד. Ever since the Jewish people have adopted the declaration made by the 12 sons of Yaakov as one of abiding faith in G’d also their own declaration of faith, pronounced every day. The formula has been amended to read: “שמע ישראל אשר במערת המכפלה ה’ אלו-הינו ה’ אחד “hear O Israel who is buried in the cave of Machpelah the Lord our G’d, the Lord is One.” (Compare Devarim Rabbah Lieberman edition page 67). Our sages also commented in Devarim Rabbah (Lieberman edition page 77) that when the people had stood at Mount Sinai they had vowed נעשה ונשמע, “we will do and we will listen.” Once they had made the golden calf Moses said to them that seeing they had already reneged on the first half of their undertaking they should at least honor the second part, i.e. the נשמע, by reaffirming their faith in the one and only G’d by saying the שמע ישראל on a daily basis. This matter can best be illustrated by a parable. A king betrothed a wife by giving her two 2 pearls. When she lost one he said to her: “safeguard the remaining one.” Thus far Midrash Rabbah. A more rational approach to our line: we all know of many phenomena both above terrestrial earth and below in our world which exercise their influence on our lives in one form or another. It stands to reason that above all of these phenomena there is a hand which directs them all. The proliferation of the phenomena we witness must have its origin in a single force (compare Shaar Hayichud Chovot Halevavot chapter 5). Just like the number 1 is the first in a string of numbers, so Unity is the first (in terms of time) of a number of phenomena. Seeing that we are all witnesses to so many and different phenomena in the universe, it is quite clear that all of them must be derivatives of an original phenomenon, the Ultimate Cause. Even though the name “one” is applied to many things this description is misleading and inaccurate. It is a habit of people to use terms which, strictly speaking, apply to only one phenomenon and to describe other phenomena as possessing such characteristics. For instance, even in the Torah we find the Tabernacle referred to as אחד, “one,”(Exodus 26,6) although we all know that it was composed of many different parts. The reason the Torah described it on that occasion as “one,” was that all its constituent parts had been joined together and placed in their correct positions so that the finished product appeared to be “one.” Nonetheless the Tabernacle was subject to being dismantled and to no longer appear as a single unit. We find that G’d told the prophet (Ezekiel 37,16) “take for yourself ‘one’ tree (or piece of wood).“ The expression אחד in that verse is a misnomer as there is only one phenomenon to which that definition can truly be applied, but the prophet describes it as such as he wants to portray a concept, i.e. the symbol of unity, something undivided. Although man is composed of 248 limbs the composite of these 248 limbs is called “one man.” Even the raw material man is made of is a composite of 4 elements; nonetheless we speak of “flesh” as if it consisted of a single raw material. All of the components of man will disintegrate at death proving that what was considered as “one” during his lifetime was in reality nothing of the kind. [Science may be defined as the search for the original single cause of the universe. Ed.]. Even amongst the celestial beings, the angels which are made of a uniform raw material and are therefore not subject to disintegration the term אחד cannot be applied in the true meaning of the word, seeing that each angel is only one of many such angels, so where is his uniqueness? The same applies to our souls. Although it is not an amalgam of elements such as our body, there are thousands of souls so how could a soul be truthfully described as אחד, truly unique? In other words, none of the phenomena in the universe can accurately be described as אחד with the exception of the Lord G’d Who is truly one of a kind in the absolute sense of the word. This is what the prophet Isaiah 40,25 meant when he said, paraphrasing G’d: ואל מי תדמיוני ואשוה, “to whom do you wish to compare Me, to whom can I be likened?” A kabbalistic approach: the words שמע ישראל may be understood as “bend your ear and listen.” This verse comprises the subject of true uniqueness which is accepted by all the students of Kabbalah as the mystical dimension of the ten emanations. It is man’s task to unify these ten emanations and to ensure they are joined together not only in a descending but also in an ascending direction [It is a common perception that the concept of the emanations is intended to facilitate our understanding of how something totally abstract, disembodied, can be transformed into a physical, substantive universe. Kabbalists understand it as the task of man to transcend the physical universe they find themselves in and to strive for a union with the source, Hashem, by means of these emanations. Ed.]. The word שמע is perceived as an instruction to create such a bond, union. The word occurs in this context in Samuel I 15,4 וישמע שאול, where it could not mean that Saul had heard with his ears. It means that Saul mustered the troops, i.e. made them join together. Psalms 18,45 is another example of the word שמע meaning something beyond merely hearing with a physical organ of the body. It speaks about the assimilation of such “hearing,” i.e. obedience, as a natural result of “digesting” what one’s ear has heard. The word Hashem is also to be understood as similar to לך ה’, “it is yours O Hashem” (Chronicles I 29,11). That verse combines the three highest spiritual attributes (emanations) אלו-הינו, הגדולה, הגבורה. The second time the word Hashem occurs in our verse is a reference to the emanation תפארת and the emanations below that until the lowest emanation, “the completion of the structure.” The word אחד at the end of our verse comprises all the emanations. The letter א in that word refers to the One whom our mental capacities cannot define. The letter ח refers to all the eight emanations which accompany Him; The letter ד refers to the tenth emanation, the crowning glory known as עטרת זהב גדולה, and the word אחד, is not to be separated from the rest of the verse. [I suppose the author stresses this as by definition that which is אחד, one, unique, is distinct and separate from anything else already. Ed.]. Here the Torah tells us that all the ten emanations are to be joined as if they were not multiples but one. The reason it is appropriate for this process of joining the emanations together to proceed from the bottom up, is because we have a principle that in matters of sanctity we always proceed from a lower level to a higher level, never the reverse. Concerning the letter ד in the word אחד i.e. the lowest emanation known as מלכות, Isaiah 63,12 says בוקע מים מפניהם לעשות לו שם עולם, “Who divided the waters before them to make Himself a name for all time.” We refer to this manifestation of G’d as the lowest of the emanations in our prayers every day when we recite מלכותך ה’ אלו-הינו ראו בניך בוקע ים לפני משה זה אלי ענו, “Your manifestation Lord our G’d as the emanation מלכות Your children have witnessed when You split the sea before Moses and they answered: “this is My G’d.” [The version of this prayer quoted here is similar to that in Machzar Vitri]. Seeing that the verse שמע ישראל does not contain an explicit reference to the emanation מלכות, our sages have seen fit to append the line ברוך שם כבוד מלכותו לעולם ועד, “may the name of His glorious emanation מלכות be blessed forever more.” Even though Moses did not mention this attribute explicitly we do find it alluded to in the letter ד at the end of the verse. Our sages (Pesachim 56) illustrated the problems our sages encountered in adding something Moses had not seen fit to add but which our patriarch Yaakov reportedly added, by means of a parable. The daughter of a king who entered the kitchen smelled a delicious dish which had wonderful condiments added to it. She was very eager to eat some of it immediately. She said to herself that if she were to ask for this outright now it would be considered ill-mannered. On the other hand, if she were to wait until evening when the dish would be served she would experience physical pain during the time she had to wait. When her attendants became aware of this they brought her some of the condiment surreptitiously. As a result, the mind of the princess was put at rest. The parable symbolizes the Israelites (princess) who had become aware of the blissful effect of the emanation מלכות. Her attendants, i.e. the Shechinah, realized the Israelites’ strong desire to exalt G’d by making reference to this emanation. If they would not be allowed to do so they might pine away from distress. Giving the princess some of the condiment secretly is equivalent to the sages allowing the Jewish people to recite the line ברוך שם sotto voce, in an undertone, so as not to reflect on the spiritual presumptuousness of the Jewish people. In kabbalistic terms the compromise thought up by the Shechinah, and later our sages, means that reciting this line in an undertone is equivalent to reciting G’d’s “lower level” of unity and praising it. This is also why the line ברוך שם comprises 6 words just as the verse שמע ישראל comprises 6 words, each alluding to the six extremities of the terrestrial universe, i.e. the four directions of the compass plus “up” and “down.” Adding the letter ד from אחד completes the number 10 so that all the ten emanations are represented. The 6 words in the line שמע ישראל allude to the celestial regions, whereas the six words in the line ברוך שם allude to the terrestrial regions of the universe in each of which the Lord is supreme, unique, unmatched. The Sefer Habahir (item 27) contains the following comment: The students asked their rabbi about the meaning of the letter ד in the word אחד at the end of our verse. He told them by means of a parable that they should perceive of ten kings, all wealthy, all congregating in a single place. One of the ten, while wealthy, was not as wealthy as the others. Due to this relative poverty he was considered as דל, “poor.” Thus far the text in the Sefer Habahir. The ten kings are the ten emanations all of which congregate in the celestial spheres, except the lowest emanation מלכות which is part of the עולם העשיה, the terrestrial universe, (at least perceptually. Ed.). When people in the terrestrial universe declare the Unity of Hashem they must therefore concentrate on all the ten emanations or they would not do justice to their task. The word אחד therefore has especial significance. The number 10 represents the Power of the One who “invented” the ten emanations Compare the smallest unit in our terrestrial universe the “point.” A point is not really only a point, as no matter how small it is it has width, length, and depth. Not only that, but the area (or imaginary line) called length has a beginning, a middle and an end. The same is true for the area called width and that called depth. This already makes a “point” something consisting of no less than nine definable areas. Add to this the space in the universe this “point” occupies and we are talking about 10 units of space. This demonstrates the importance of the number 10 as an indispensable number; in terrestrial terms you may call it an irreducible minimum. When we translate this into the aleph bet, the smallest letter the י, though perceived and spoken of as no more than a “point,” נקודה, actually represents both the number 1 and the number 10. A similar principle applies to the letter ה of the tetragrammaton, the Holy name of Hashem. Being three-sided it has three times beginnings, middles and ends in each line. Add the space it occupies and you find it also represents the number 10. Or, you simply view the letter ה as a combination of the letter י, i.e. the left, lower part, plus the letter ו. In either event you wind up with the number 10 (at least). When we recite the Kaddish, this also has to include concentrating on the ten emanations. The words אמן יהא שמיה רבה מברך are perceived as being said on the קו האמצעי, the center line of the diagram of the ten emanations. Five of the emanations are above this “center line,” whereas the other 5 are below making a total of 10. (The author proceeds to demonstrate similar patterns in the kedushah claiming that the sages of the Great Assembly who formulated that prayer deliberately chose to commence with the word כתר to allude to the highest, the tenth of the emanations. He continues in this vein to analyze the visions described by Ezekiel and quoted in the קדושה דסדרא in the daily ובא לציון גואל prayer). According to the Midrash Devarim Rabbah near the end of Parshat Vaetchanan, the reason that the line ברוך שם is recited sotto voce is that it is the formula used by the angels to praise the Lord, and we do not want to provoke the angels by copying them. According to that Midrash, Moses learned this secret formula while overhearing the angels when he was on Mount Sinai. When Moses taught the Torah to Israel he told them that everything he taught them he had learned himself from the Torah (G’d) with the exception of the line ברוך שם which he had learned from the ministering angels. He advised the Israelites to recite this line silently. Only on the Day of Atonement, when, thanks to our sins having been forgiven we are on a spiritual par with the angels, do we recite this line without fear of arousing their jealousy. The fact that on that day we neither eat nor drink, just like the angels, coupled with the fact that we don white garments, makes us sufficiently like the angels to praise G’d in the way they do.

Hear, O Israel: The Lord our God, the Lord is one. Rashi explains that He is our God and not the God of the nations; in the future, the Lord will be one. Explanation of the matter, as Rabbi Acha bar Chanina says, it is written, On that day, the Lord shall be One (Zechariah 14:9). Is He not One now? Rather, [it means that] the World to Come will not be like this world. For in this world, over good tidings one says, “Blessed is He who is good and does good,” and over bad tidings one says, “Blessed is the true Judge.” But in the World to Come, for all events they will say, “He who is good and does good” (Pesachim 50a). Because in this world, since people see opposite actions — to harm or to benefit — therefore some of them have gone into heresy, saying there are two authorities, for from a single source two opposites cannot emerge, as explained above in Genesis (1:5) on the verse And there was evening and there was morning, one day. But in the World to Come, when all troubles will have been forgotten, and everyone will praise and say for good tidings, “He who is good and does good,” and they will not see opposites, therefore the Lord will be One in everyone’s mouth and His name One. For the change in names from judgment to mercy causes them this error. Therefore, The Lord our God — that is, the name of judgment and the name of mercy that only Israel attributes to one God — and in the future the Lord shall be One, for all will use only the name of mercy. Hashem is One. In the word “Shema” the letter “Ayin” is large, and in the word “Echad” the letter “Dalet” is large, hinting at what they said in the Midrash (Tosafot Chagigah 3b, s.v. “Mi K’amcha”) that the Holy One, blessed be He, and Israel bear witness to each other, etc., as it is written (Isaiah 43:10), You are My witnesses, says Hashem. And our Sages of blessed memory said that the Holy One, blessed be He, showed Moses the knot of [His] tefillin (Berachot 7a). The meaning of this knot is as explained (ibid.) regarding what is written in the tefillin of the Master of the Universe, etc. And it concludes there that it is written in them, You have distinguished Hashem today and Hashem has distinguished you today (Deuteronomy 26:17-18). The Holy One, blessed be He, said, “You have made Me a singular entity in the world through Hear O Israel, Hashem our God, Hashem is One, and I will make you a singular entity in the world, etc.” This is the concept of the knot of tefillin, because just as we bind as a seal upon our heart and arm the unity of the Holy One, blessed be He, so too does the Holy One, blessed be He, place us as a seal upon His heart and as a seal upon His arm, to make us one nation in the land. This is the bond between us and our Creator, may He be blessed, that we both testify to each other regarding the matter of unity, in the manner that “as one comes to see, so does one come to be seen.” This is a correct idea according to the simple meaning. However, by way of allusion, one can say, regarding the secret of the large Ayin and Dalet and the matter of the knot of tefillin: Moses requested and said, Show me now Your glory (Exodus 33:18), and they said (in Vayikra Rabbah 45:5) that he asked to see the entire reward of the righteous in this world and in the World to Come, for there the honor of the wise will be inherited. God responded to him, You will see My back, but My face shall not be seen (Exodus 33:23). Our Sages said (Berakhot 7a) that My back refers to the knot of the tefillin. For in the tefillin there is the name of Shadai, namely, the Dalet in the knot of the tefillin at the back, and the Yod and Shin are letters that appear in the front — the Shin in the head tefillin and the Yod in the hand tefillin. The letters Yod-Shin spell “yesh” [existence/substance], which alludes to the reward of the World to Come, as it is said (Proverbs 8:21), to bequeath to those who love Me substance [yesh]. For in it there is true existence and substance, and compared to it, the reward of this world is considered void and nothingness. This is alluded to in the Dalet, for its advantage comes from all four (dalet = 4) directions of the world, as it is written (Genesis 28:14), You shall spread out westward and eastward, etc. And God said to him, You will see My back — the Dalet in the knot of tefillin, alluding to the reward of this world. That alone you will be able to see, and it is a secondary matter designated as back. Similarly, He said to Moses, Go up to the top of Pisgah and lift your eyes westward, northward, southward, etc. — to show him all of His back, as Rashi explained in the portion of V’zot HaBerachah (34:1-2), And He showed him all the land, etc., until the Western Sea. And not including [the Western Sea [yam acharon]], because from the last day [yom acharon] and onward is the beginning of the reward of the World to Come, about which it is said (Isaiah 64:3), No eye has seen, O God, besides You. Therefore it is said, but My face shall not be seen. For on the face of the tefillin is engraved the word “yesh,” which alludes to the reward of the World to Come that no eye has seen. This is the secret of the large Ayin and Dalet — to say that the Ayin [eye] of a person cannot see anything except the Dalet, as mentioned. But “yesh” is alluded to in the first letters of the words of “Shema Yisrael,” for the “yesh” that alludes to the inheritance for those who love Him cannot be seen by the eye, but only heard by the ear. We have heard this promise from scribes and storytellers, but the eye has not seen it. This is a precious allusion. Another explanation for why the letters ayin and dalet are large [in the Shema]: According to what is said in Job (24:8-9), Behold, I go forward, but He is not there; and backward, but I cannot perceive Him; on the left hand, when He works, I cannot behold Him; He hides Himself on the right hand, that I cannot see Him. All this is proof of God’s oneness, that He is not visible in any particular place as opposed to another place, therefore He is not corporeal. And since the eye that sees in all four directions cannot see Him from there because He is not a divisible body, this is proof of His oneness, blessed be He.

שמע ישראל ה' אלוקינו ה' אחד, “Hear, O, Israel, Hashem is our G’d, Hashem is One.” Nachmanides agonizes over why, suddenly, Moses has seen fit to describe Hashem as “ours,” (ending נו) instead of as “yours,” (ending כם) as he did all the time while admonishing the people. Even in this very paragraph Moses again refers to Hashem as your Hashem, אלוקיך in the very next verse. He concludes that our verse is special, as Moses includes himself as the means by which Hashem had demonstrated His uniqueness, as He had not performed nearly as many miracles in all of history as he had performed by means of Moses. Having made that point, Moses reverts to his usual manner of referring to Hashem as the G’d of the people whom he addresses.

ה' אלוקימו, Hashem alone is elokeynu, there is no other kind of divinity which is a partner to Him. We find a similar formulation in Chronicles II 3,10 ואנחנו ה' אלוקינו ולא עזבנוהו, meaning: “although you have golden calves, as far as we are concerned we believe only in Hashem who is our only G’d, and we have not abandoned Him as did Jerobam.” ה' אחד. He alone, and Him we will serve without resorting to any man-made intermediary such as charms, etc.” (see our commentary on 5,6)

שמע ישראל ה' אלוקינו ה' אחד, “Hear, O Israel, the Lord is our G–d, the Lord alone.” This verse would not be complete unless G–d’s name had appeared in it three times. If the Torah had only written: שמע ישראל ה' אחד, “Hear Israel, the Lord is one,” every other nation in the world would have claimed that their national deity was also unique for them. By adding the word: אלוקינו, “our G–d,” every reader would know that the subject is the G–d of Israel. If we would only say: “the Lord our G–d is one,” the impression would be left that He is one of a number of deities. The correct translation of the way Moses described G–d in our verse is: “the Lord Who is our Master is unique as a Master, and there is none beside Him.” When reciting this line in our prayers it is necessary to introduce this prayer with the words: א-ל מלך נאמן, “G–d who is a true king.” The reason that the authors of the prayer book have seen fit to add these three words is that by adding them the three paragraphs of this prayer including the line ברוך שם כבוד מלכותו, “blessed be the glory of His Kingdom,” total 248 words, a number which equals the 248 limbs in our bodies. This is hinted at by Solomon in Proverbs 4,4: שמר מצותי וחיה “Keep My commandments and you will live.” G–d is portrayed as saying that if you (Israel) keep My commandments, I will keep you alive.” Rabbi Shimon ben Chalafta explained this concept by means of a parable: a king possessed a vineyard in the central part of the land of Israel, whereas his residence was in the northern part of the country. Another king possessed a vineyard in the northern part of Israel, whereas his residence was in the central part of the country. Each king had to travel at least once a year from his residence to his vineyard to make sure the vineyard was being tended properly. Eventually, these two kings met one another and each complained to the other about the inconvenience of having to visit his vineyard every year. They made an agreement that each king would take care of the other’s vineyard, an arrangement that saved each of them a lot of time and inconvenience.

And you shall love Hashem your God with all your heart, and with all your soul, and with all your wealth.

ואהבת AND THOU SHALT LOVE [THE LORD] — Fulfil His commands out of love, for one who acts out of love is not like him (is on a higher plane than one) who acts out of fear. He who serves his master out of fear, if he (the master) troubles him overmuch, leaves him and goes away (Sifrei Devarim 32:1). בכל לבבך [THOU SHALT LOVE THE LORD] WITH ALL THY HEART — The form of the noun with two ב instead of the usual form לבך suggests: Love Him with thy two inclinations (the יצר הטוב and the יצר הרע) (Sifrei Devarim 32:3; Berakhot 54a). Another explanation of בכל לבבך, with all thy heart, is that thy heart should not be at variance (i.e. divided, not whole) with the Omnipresent God (Sifrei Devarim 32:4). ובכל נפשך AND WITH ALL THY SOUL — even though He take thy soul (even though you have to suffer martyrdom to show your love of God) (Sifrei Devarim 32:5; Berakhot 54a, Berakhot 61b). ובכל מאדך AND WITH ALL THY MIGHT, i.e. with all thy property. You have people whose property is dearer to them than their bodies (life), and it is on this account that there is added, “and with all thy property" (Sifrei Devarim 32:6). — Another explanation of ובכל מאדך is: — Thou shalt love Him whatever measure (מדה) it may be that He metes out to thee, whether it be the measure of good or the measure of calamity. Thus also did David say, (Psalms 116:13 and 3) "If I lift up the cup of salvation, [I will call upon the name of the Lord]; If I find trouble and sorrow, [I will call upon the name of the Lord]”.

WITH ALL THY HEART. In the opinion of the Midrash the heart mentioned here is the power of desire, similar to the expressions: Thou hast given him his heart’s desire; lust not after her beauty in thy heart. If so, with all thy soul denotes the intellectual [capacity rather than the sensual capacity of the] soul. Similarly, yet the soul of my lord shall be bound in the bundle of life [refers to the rational soul which is immortal]. And according to our Rabbis, who in the Talmud derived from this [phrase] that one must submit to death and not violate [the Law, the expanded expression] “with all thy soul” is supplementary, for since he said with ‘all’ thy heart … and with ‘all’ thy might [where the intent is to exclude the serving of G-d with only part of the heart’s capacity, or with only part of one’s might or belongings], he also said with ‘all’ thy soul [meaning “your very life,” despite the obvious fact that the command to give “all” rather than “part” of his life is incongruous]. The meaning thereof is that you love Him as your very life, giving up your life with love [for His sake whenever the Law requires you to do so]. Or [another explanation of the word all may be] that suffering or [the loss of body] organs are referred to as “part of the soul,” while martyrdom [death] is termed with ‘all’ thy soul. And Rabbi Abraham ibn Ezra commented: “thy soul means the desire, like: enough ‘k’nafshecha’ (at thine own) pleasure; the full soul loatheth a honey-comb; deliver me not over ‘b’nefesh’ (unto the desire of) mine adversaries. With all thy heart refers to knowledge, this being a surname for the rational spirit since [the heart] is its first resting place, and similarly it is stated, The wise in heart will receive commandments. ” Rabbi Abraham ibn Ezra’s interpretation of the expression with all thy heart appears likely from that which he stated, And these words, which I command thee this day, shall be upon thy heart. AND WITH ALL ‘M’ODECHA.’ The meaning thereof is “very exceedingly,” the purport being “love Him mightily.” And in the opinion of our Rabbis it means “with all your wealth,” for the property of a person is called m’od (muchness, abundance) because it is described in terms of great quantity, just as it is called hamon (abundance, multitude): Better is a little that the righteous hath than the ‘hamon’ (abundance) of many wicked; behold, they are as all ‘hamon’ (multitude of) Israel. It is also called chayil (wealth): They carry upon the shoulders of young asses ‘cheileihem’ (their riches); I will give ‘cheilcha’ (thy substance) and all thy treasures for a spoil; ‘eth hachayil hazeh’ (this wealth). The verse here is thus stating, “[Love Him] with all the abundance of your wealth.” Similarly, it is stated, And like unto him [King Josiah] was there no king before him, that turned to the Eternal with all his heart, and with all his soul and with all ‘m’odo’ (his wealth), because they volunteered in the removal of the idols and the obser...

"And you shall love" — Since we have no other God but Him alone, you are obligated to love Him, for we have no other God. "With all your heart and with all your soul" — The heart is the seat of knowledge; it is a reference to the rational spirit, for that is the primary faculty, as in "the wise of heart" and "acquire a heart." "Your soul" — this is the spirit within the body; it is the desiring faculty, and its power is manifest in the liver. "With all your might (me'odekha)" — from the sense of "very very much" (me'od me'od); the meaning is: love Him greatly with all that you are able, so that the love be wholehearted.

ואהבת, you will then enjoy doing things which are pleasing to Him when you understand that there is nothing in this world which is more worth doing. [the word ואהבת is not perceived a commandment by the author; in fact it is questionable if loving someone could be the subject of a commandment altogether. Ed.]

ואהבת את ה׳ אלוקיך, "And you shall love the Lord your G'd, etc." The conjunctive letter ו means that not only is there a commandment to accept the authority of the Kingdom of G'd but there is an additional commandment to love G'd. The sequence of the verses also teaches that we must not make the mistake of believing that love of G'd is possible without an initial dose of fear of the Lord. The Zohar volume three page 56 spells this out. The letter ו then means that after we have achieved a degree of fear of the Lord we will be able to develop love for Him. The reason the Torah uses the word את which implies joining something, is to teach us that the means to develop דבקות ה׳, an affinity for G'd, is by loving G'd in addition to fearing Him. Moreover, once we love G'd we can achieve the level of closeness to G'd which enables Him to be מיחד שמו עלינו, to freely associate His name with us, such as when G'd described Himself to Jacob in Genesis 28,13 as "the G'd of Abraham and the G'd of Isaac". Or, you find that the prophet Isaiah 41,9 quotes G'd as describing Israel as "the seed of Abraham who loved Me." Our verse hints that anyone who is beloved of G'd will experience that He associates His name with such a person. The word י־ה־ו־ה in our verse therefore is to be read both as referring to what precedes it as well as to what follows it. This verse is also designed to encourage the heart of the Israelite to love G'd, similar to what we have been taught by Yalkut Shimoni at the end of Parshat Noach where the author explains the verse ישב תהלות ישראל (Psalms 22,4) that the only one of all the praises offered to Him, He chose only the ones offered by Israel. Only after Israel had offered this form of praise did G'd assume His seat on His throne in the celestial regions. This is alluded to by the words ואהבת את ה׳ אלוקיך, as long as G'd has not become "your G'd," He is not prepared to reign as G'd at all. When a Jew is conscious of this he is bound to develop feelings of love for G'd. Perhaps our verse intends to arouse in us three distinct kinds of love for G'd which G'd's creatures are familiar with. They are: 1) Loving Him for His goodness (spiritually speaking); 2) Loving Him for the pleasant sensation this affords us; 3) Loving Him because He is so useful to us. The words ואהבת את השם speak of love for what is good, G'd Himself being described as "good" in Psalms 145,9 טוב ה׳ לכל. The mystical dimension of loving G'd for the pleasant sensations He affords us is referred to in Psalms 34,9: "taste and see how good the Lord is;" The Psalmist means that amongst all the pleasant sensations a creature may experience none is comparable to contemplation of the goodness of G'd and of His name. The proof for this is Song of Songs 5,6 נפשי יצאה בדברו, "my soul departed when He spoke." When the pious die a death which is totally painless, such as the death by a kiss of G'd experienced by Moses and Aaron, this is the most pleasant sensation imaginable. So fa...

בכל לבבך, “with all your heart;” according to Rashi, the reason that the word is written with two successive letters ב is that G-d wishes to be loved even by our “evil urge,” not only by our urge to do good. After all, we each only have one heart so it should have been spelled .לבך ובכל מאדך. The word מאד always describes an intensity, extremity. Moses asks us to love G-d with the utmost intensity we are capable of.

ואהבת את ה' אלו-היך, “You shall love the Lord your G’d.” Seeing that we have no other G’d than Hashem we are bound to love Him. The point of “loving G’d” is to perform His commandments out of a sense of love for Him. If someone serves the Lord out of fear, his service is not of the best variety. The way this love for G’d expresses itself is by our studying the laws of the Torah and by obtaining a better understanding of what G’d expects from us through such study. As a result of such study we will enjoy having gained deeper insights of what the Lord wants from us. To tell us that this is the purpose of loving G’d, the Torah immediately continues with — והיו הדברים האלה אשר אנכי מצוך היום על לבבך, “these matters which I have commanded you this day will be upon your heart.” The verse is the practical manifestation of the result of your loving the Lord. The Sifri Vaetchanan 33 explains the subject of man loving G’d in a similar manner when the author writes that the key to this is found in the verse והיו הדברים האלה. The words ואהבת את ה' אלו-היך are an instruction to display love vis-a-vis G’d as one would vis-a-vis G’d’s creatures. This is what Avraham did and why G’d referred to him as אברהם אוהבי “Avraham who loves Me” in Isaiah 41, 8. Our sages, in elaborating on this theme, defined someone as loving G’d if by his conduct he brings people closer to G’d and thereby helps them secure their claim to the hereafter. This is the reason why the sages cited Avraham as their model for such love. Do not argue that seeing that the emotion described as חשק is perceived to be a stronger emotion than that of אהבה, love, why did the Torah not instruct us to וחשקת את ה' אלו-היך, “to display fondness of the Lord your G’d?” The answer to this question is that אהבה, “love”, is something that comes and goes, an emotion which manifests itself on occasion but does not manifest itself on other occasions. If someone loves a certain kind of food, he will experience this emotion when such food is placed before him and he eats it. He does not however, go around all day long “loving” that dish. When someone is in the grip of the emotion we call חשק an inordinate desire, [such as that of Shechem for Yaakov’s daughter Dinah, Ed.] this emotion is ever-present in his mind even if the object of his desire is out of sight and earshot. He will dream about the object he is so fond of. Seeing that we have been commanded to love the Lord with both our hearts לבבך, i.e. both the urges within us, (Berachot 62) as well as with all our soul and all our material assets, i.e. we must involve emotions which we cannot suppress in this love of G’d in order to fulfill the commandment properly. The Torah’s point in using this term ואהבת is to make clear that our love for G’d must always win out in a conflict with our other emotions. The other urges cannot be ignored as one cannot live without them. For instance, unless one has an urge to stay alive one will likely become the victim of death in its many forms in short order. Similarly, unless one has an active urge to acquire some material goods one will starve to death not having the wherewithal to pay for one’s food, clothing and shelter. The very relativity of the emotion אהבה then is what enables us to fulfill this commandment. Had the Torah commanded us to relate to G’d with the emotion חשק, this would involve our abandoning all other emotions in order to devote ourselves exclusively to the emotion of being fond of the Lord. We would have had to totally suppress even the emotions without which life on terrestrial earth is impossible. The end-result of relating to G’d in such a manner would effectively have made it impossible to fulfill any of the other commandments in the Torah as they all presuppose the activation of a whole range of human emotions. The definition of the emotion חשק implies דבקות, an inseparable attachment to the object of one’s חשק such as described in Psalms 91,14 כי בי חשק ואפלטהו. The point made in that psalm is that if only the Jewish people will display sufficient חשק, affinity to G’d, He will personally deliver them instead of only by means of an angel (compare Alshich). When one attains that level of affinity to G‘d one qualifies for what is commonly known as מיתת נשיקה, a death by kiss from G’d, i.e. a demonstration by G’d of His affinity to the person leaving earth. We find that even in His relationship to the entire Jewish people G’d speaks of such חשק, such an intense feeling of fondness for the Jewish people, when He says in Deut. 7,7 לא מרבכם מכל העמים חשק ה' בכם, “not because you are the most numerous of all the nations did the Lord entertain such a strong fondness for you.“ This verse clearly spelled out that G’d’s closeness, affinity to us, surpasses His affinity to any other nation. Our sages derived from there also that wherever the Jewish people are exiled, G’d, in the form of part of the Shechinah, is also present (Megillah 29). בכל לבבך, “with your entire heart.” The heart is perceived as the seat of the soul and man’s wisdom, seeing it is the first organ of man to be created and the last one to cease functioning when man dies. The meaning of the words: “love the Lord your G’d with all your heart,” may therefore be equivalent to “love the Lord your G’d until your dying breath.” ובכל נפשך, “and with all your soul,” i.e. with the soul which demonstrates all the various desires of man. ובכל מאדך, “and with all your material assets.” The word מאדך is derived from מאד, i.e. ‘love him as much as it is physically possible.” In short, “do not love your material assets better than the commandments of the Torah.” One should not begrudge spending money liberally for the performance of the commandments. Cost should not be the factor governing if one buys an etrog and lulav or not. We have the example of Rabbi Gamliel who once spent 1000 zuz (certain coins) in order to acquire the four species (Sukkah 41). Our sages stipulated as a rule of thumb that one is allowed to spend up to one third of one’s (liquid) assets in order to perform the commandment in the most impressive fashion. The Talmud in Baba Kama 9 discusses the wording of the above rule of thumb wanting to know if one has to sell one’s house in order to live up to this requirement. The sages point out that if that were so a person might be called upon to perform 3 commandments each one requiring him to pay as much as one third of his total assets. As a result of listening to the sages such a person might become dependent on public charity. The sages therefore agreed that the meaning of paying up to one third of one’s assets for the performance of a commandment in this fashion was not meant literally, but meant that a person should be prepared to overpay up to one third of the going price in order to have a chance to perform the commandment in question. If an average etrog costs 15 dollars, a person should be prepared to pay up to 20 dollars to acquire a specimen of a superior degree of perfection. The sages base all this on the verse זה א-לי ואנוהו, “this is my G’d and I will beautify Him” (Exodus 15,2). They explain that the way to fulfill this promise is by having a nice talit, a beautifully written Torah-scroll, a perfect specimen of lulav, etc. The rule of not overpaying more than one third of the price for a regular lulav is accepted by the sages. The Talmud Berachot 54 states that the way to serve the Lord with “all your heart” is to do so by employing both the evil urge as well as the good urge in G’d’s service. The way to serve the Lord “with all your soul” is that on occasion one may have to serve the Lord by laying down one’s life or Him. The way to fulfill the third part of the commandment, i.e. to serve the Lord with all one’s fortune is applicable only if one does have a fortune. [I understand this to mean that one need not go into debt to fulfill certain commandments. Ed.]. Rashi explains that the reason that the instruction to love G’d with all our material wealth is placed last is that there are people who find it harder to part with their money than to part with their lives, i.e. they consider life as a pauper not worth living. When people of such a disposition sacrifice their wealth for the love of G’d they have loved Him even better than if they had laid down their lives for Him. An alternative way of understanding the words בכל מאדך, is that the Torah refers to the מדות, attributes, by means of which G’d measures us, tests us. We are to display our love for G’d by the way in which we react to the attributes of His He saw fit to apply to us. This is also what David had in mind when he said (Psalms 101,1) חסד ומשפט אשירה, “I will sing kindness or justice;” he meant if G’d measures me with the yardstick of kindness, חסד, I will acknowledge it by song; if He measures me by the yardstick of justice, משפט, I will still acknowledge it by song.” In a similar vein David wrote כוס ישועות אשא ובשם ה’ אקרא, “I will raise the cup of salvations and call out the name of the Lord;” at the same time צרה ויגון אמצא ובשם ה’ אקרא, “if I should find trouble and sorrow I will still proclaim the name of the Lord.” Some commentators see in these three levels of love for G’d the Torah’s way of reflecting the different levels of love for G’d displayed by the three patriarchs Avraham, Yitzchak, and Yaakov. Avraham displayed love for G’d with all his heart attracting many people to the service of the Lord, i.e. serving the Lord with heir hearts. Yitzchak displayed the second dimension of love for G’d, i.e. בכל נפשך, seeing he offered his own life on the altar of G’d. Yaakov is an example of the third dimension of loving G’d seeing he vowed to give 2 tithes to G’d of all he would acquire, i.e. he loved G’d with all his possessions.

בכל לבבך, “with all your heart.” Nachmanides, in the footsteps of the Midrash, understands the word “heart” here as representing the source of all our desires, as for instance, in Psalms 21,3 תאות לבו נתת לו, “You have granted him the desire of his heart.” בכל נפשך, “with all your soul.” This refers to the source of man’s intelligence, his brain, the analytical part of man, as opposed to the emotional part whose source is in the heart. As to our sages, who interpret the word more as the physical life force of man, when they understand Moses as exhorting the people to even sacrifice their physical life in the service of Hashem when the occasion demands it. (Rashi based on Sifri) They derive this from the wordבכל “with the whole, etc.” which is meant to add an additional dimension to the maximal imperative demanded by Moses in our relationship to Hashem. It is clear that the word בכל cannot mean that we should not only love Hashem with “half” our soul. The word must be intended to add an additional dimension to our love. Possibly, the word is inserted for stylistic reasons, seeing that it is used in connection with לבבך as well as with מאדך. Or, in order to make this more acceptable from a linguistic aspect, enduring pains, or losing limbs, is considered something less than losing one’s whole life, so that loving G’d with one’s whole soul must mean that one is prepared to give up one’s whole life for Him. בכל מאדך, “with all your resources.” Nachmanides explains the word as if the Torah had written מאד מאד, “very very much,” i.e. “love Him exceedingly much.” According to our sages the dimension of love for G’d mentioned here is the one that is expressed in terms of one expending money or its equivalent to demonstrate that love. The reason why ממון, money or tangible assets are referred to as מאד, is because it is viewed in terms of something one amasses, i.e. המון, “a great quantity of something,” is closely related to the word ממון. Compare the proverb, Psalms 37,16 טוב מעט לצדיק מהמון רשעים רבים, “better the little that belongs to a righteous person than the great abundance of the wicked.” Moses demands that we love the Lord with the great abundance at our disposal. As to the very nature of “loving” the invisible and incorporeal G’d, our sages define it negatively i.e. what is not love of G’d. You are not to study Torah in order to make a name for yourself as a great scholar, or in order to qualify for long life both in this world and in the world to come; but you should do so because of who the author of the Torah is, i.e. לשמה, in admiration of His great name. (Nedarim 62) This, of course, raises the question of why Moses said למען ייטב לך ולמען תאריך ימים על הארץ, “in order that you will be well off and in order that you will enjoy many years on earth. etc., etc.” These words are not to be understood as an encouragement to perform the Torah for the sake of reward, but to inspire a degree of fear, seeing that such reward implies that if one does not qualify for it one qualifies for being deprived of what we nowadays would term “quality of life.” Alternately, the message in Moses’ words is that the pious must be oriented in two directions when performing the commandments; 1) love, 2) fear, awe. He must be conscious of love for him by His Creator, and requite that love, and at the same time he must be in trepidation not to anger his Creator by treating His commandments with disdain by neglecting them.

ובכל נפשך, according to the plain meaning of the text “even if it will cost your life.” It must mean this: seeing that the Torah had already covered all the other bases when it wrote בכל ללבך, “with all your heart,” the meaning is that while alive you are to love G’d with all your heart, if your faith and love for G’d is put to the test of your having to choose it over your very survival, you must choose the former.

And these words which I command you today shall be upon your heart.

— What is the “love” that is here commanded? The next verse tells us: והיו הדברים האלה THESE WORDS [WHICH I COMMAND THEE] SHALL BE [UPON THINE HEART] — for thereby thou wilt arrive at a recognition of the Holy One, blessed be He, and wilt cleave to His ways (Sifrei Devarim 33:1). אשר אנכי מצוך היום [THESE WORDS] WHICH I COMMAND THEE THIS DAY — this day— they should not be in thine eyes as an antiquated דיוטגמא which no one minds, but as one newly given which everyone gladly welcomes (Sifrei Devarim 33:2; cf. our first Note on p. 248 in the Silbermann edition of Exodus). — The word דיוטגמא in this Midrash signifies: a royal command committed to writing.

"And these words shall be" — The deniers said these refer to the Ten Commandments, and it is upon them that it says "and you shall write them on the doorposts of your house." The truth is: all the commandments.

והיו הדברים האלה…על לבבך, "And these words…shall be upon your heart." In accordance with our commentary on the previous verse, we must view this verse as sort of a band-aid for a person who suffers from the dearth of one of the three basic values in this life described in Moed Katan 28. The Torah recommends that anyone who suffers from any of these three deprivations should take our commentary to heart. He should remember that these values (blessings) which he lacks are grossly overrated in the overall scheme of G'd's universe in which the life in the hereafter is the real objective. Another lesson our verse wishes to teach the Israelite is that love is not something a person is able to force upon his will to carry out as he can subjugate his will to that of his king and carry out the king's orders. Love is something that is not subservient to willpower but to one's heart. As long as the heart itself does not feel an impulse which causes it to develop a liking for someone or something the owner (of this heart) cannot force it to respond to his urgings. In light of this our verse advises that if you keep all these afore-mentioned considerations "on your heart"-your heart will begin to develop a desire of a spiritual nature for affinity with G'd, and this will in turn develop into love for G'd. We ourselves, who are but spiritual orphans when compared to earlier generations, and who are certainly full of תאוה, burning desires for the sensual things in life, must develop a corresponding desire for closeness to G'd. It must surpass the intensity of our desire for transient values such as women, food, honour, etc.. Hail to us if we can develop such feelings. Another idea conveyed by our verse may refer to the three levels of love described here. The Torah acknowledges that the heart loves certain basic phenomena of this world. It is in order to desire food inasmuch as food is what sustains us, keeps us alive. However, we are not to love food with all our heart. This kind of intense love is to be reserved for our feelings vis-a-vis G'd. This is what the Torah meant when it demanded that we "love G'd with all your heart." Similar considerations apply to our love for material wealth or our love for a woman we want to marry. The intensity of such love-relationships is to be subordinate to the love relationship we are to develop vis-a vis G'd. The Torah is also aware that it is relatively harder to deny one's love (lust) for a woman than one's love for food, for instance. Even the righteous Joseph succeeded only with great difficulty in suppressing his urge to consummate his desire for the wife of Potiphar. The Torah therefore demands that in order to properly love G'd we must develop at least as intense a desire for affinity with G'd as we would develop for the woman of our choice. The words "love your G'd with all your heart" mean that one must endeavour to become as enthused about loving G'd as one is about loving a woman. It is assumed that the aver...

והיו הדברים האלה, “and these words.....shall remain”seeing that Moses had said previously that we should love G-d, and he had not added any adjective describing the kind of love he had in mind, he adds additional dimensions, primarily the fact that this should be a steadfast, constant feeling of love for Him. If it is, we will doubtless get to know Him better. (Sifri)

והיו הדברים האלה, “these things (concepts) shall be;” the idea of G’d’s Unity, the love for Him which Moses mentioned, shall all be deeply engraved on your heart. Alternatively, Moses refers to the commandments, all of which should be firmly engraved on our hearts. אשר אנכי מצוך היום, “which I command to you this day, etc.” Sifri Vaetchanan 93 explains the reason that Moses adds the word היום, this day, as if he were commanding all the commandments on that day for the first time, to mean that the commandments should forever be something fresh in our minds. We should not relate to them as something deja vu, something which has lost its freshness and therefore its appeal. It should always be like some new decree the depth of which we have not yet explored. You should view them as if you had received them from Mount Sinai only this day.

And you shall teach them to your children, and you shall speak of them when you sit in your house, and when you walk along the way, and when you lie down, and when you rise up.

ושננתם AND THOU SHALT TEACH THEM DILIGENTLY — This word expresses the idea of being sharply impressed, the meaning being, that they should be impressed (familiar) in thy mouth, so that if a person asks you anything concerning them, you will not need to stammer (hesitate) about it, but tell him forthwith (Sifrei Devarim 34:1; Kiddushin 30a) לבניך [AND THOU SHALT TEACH THEM DILIGENTLY] UNTO THY CHILDREN — These are the disciples. Everywhere do we find that disciples are termed בנים, as it is said, (Deuteronomy 14:1) “Ye are children (בנים) of the Lord your God”; and it says, (2 Kings 2:3), “The sons of (בני) the prophets who were in Bethel”. So. too, do we find in the case of Hezekiah that he taught Torah to all Israel and termed them בנים, as it is said, (II Chronicles 29:11), “My sons (בני) be not now negligent". And even as disciples are termed בנים, “children", so the teacher is termed אב, "father", as it is said, (2 Kings 2:12) that Elisha referred to his teacher Elijah by the words, "My father, my father, the chariot of Israel, etc." (Sifrei Devarim 34:4). ודברת בם AND THOU SHALT SPEAK OF THEM — i.e. that your principal topic of conversation should be only about them: make them the principal, and do not make them of secondary importance (Sifrei Devarim 34:6). ובשכבך AND WHEN THOU LIEST DOWN — One might think that this means: even if one lies down (retires to bed) in the middle of the day, and that ובקומך AND WHEN THOU RISEST UP means: even if you rise up in the middle of the night! It, however, states בשבתך בביתך ובלכתך בדרך WHEN THOU SITTEST IN THY HOUSE AND WHEN THOU WALKEST BY THE WAY: The Torah is thus speaking of the usual way of living, and this therefore means, the usual time of lying down and the usual time of rising up (cf. Sifrei Devarim 36:9).

AND THOU SHALT TEACH THEM DILIGENTLY UNTO THY CHILDREN etc. These clarified commandments have also been alluded to previously, for, since He enjoined in certain commandments, It shall be a perpetual statute throughout your generations; It is a sign between Me and the children of Israel forever; This is My covenant, which ye shall keep, between Me and you and thy seed after thee — we are thus [obviously] commanded [to see to it] that our children know the commandments, and how shall they know [the precepts] unless we teach them. Similarly, the commandment And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes has already been stated and here he [further] explained and thou shalt bind them meaning that they be placed [upon the arm and head and secured tightly] through tying. It also alludes to the knot [in the strap] of the phylacteries that, according to the tradition received by our Rabbis, is a law declared to Moses on Sinai. He added here the commandment of the Mezuzah — And thou shalt write them upon the door-posts of thy house, and upon thy gates — which is not mentioned there. Perhaps this, too, is [merely] explained [here rather than being an entirely new commandment] since it has been suggested in the commandment, and it be a memorial between thine eyes, that the law of the Eternal may be in thy mouth. The meaning of the expression and upon thy gates is “and upon the door-posts of the rest of your gates,” such as the gates of cities and countries, similar to within any of ‘thy gates’ [which means “any of ‘your cities’ “].

"And you shall teach them diligently (ve-shinnantam)" — from the root of sharpened arrow (chetz shanun). It is known how an arrow is sharpened. From this it is evident that the primary duty of every person is the service of Hashem, and His service is to know His deeds. The transmitters transmitted the time of the Shema recitation, and we all rely upon them. "When you sit" — this is connected to "and you shall speak of them." "And when you lie down" — to sleep, for there is no commandment incumbent upon a sleeping person. Thus "and you shall speak of them" means with the mouth and with the heart.

Teach them through repetition and through sharp, intellectual evidence. And you are to discuss them. For through this you will constantly remember them.

ושננתם לבניך, “you will teach them diligently to your children.” The word שנון denotes something “sharp” like the blade of a sharp sword. The word occurs in connection with the tip of an arrow, i.e. חץ שנון, Proverbs 25,18. The idea behind this phraseology is that if your children will ask you about the meaning of these laws you should be able to answer them immediately, without stuttering. ודברת בם, “you shall speak about them.” The principal subject of your conversation with your children (or generally) shall be words of Torah, exploring their meaning. The word בם is restrictive, i.e. you talk about the Torah to the exclusion of other subjects (Yuma 19). The word בם also means that while you may speak audibly about Torah subjects, you must not raise your voice in prayer but pray silently so as not to disturb your neighbour. The reason Torah is to be studied while raising your voice is that Torah was given to the Jewish people under the influence of overpowering voices at Mount Sinai (as we mentioned frequently in connection with Exodus 19,16). We learned in Chulin 89 that the meaning of the words האמנם אלם צדק תדברון, (Psalms 58,2) is that the word אמנם has a dual meaning, the psalmist saying that the vocation of man in this life is to act as if he were silent (dumb). In the event you were to understand this message as also applying to the words of Torah, David hastens to add: צדק תדברון, “it is appropriate that you should speak words of Torah.” Solomon confirms this approach by his father when he says in Proverbs 3,21: “let them not depart from your eyes.” Seeing that the attributes (emanations) חכמה, תבונה, דעת are the ones which G’d employed in creating the universe it is fitting that you make them the subject of your conversation.

ושננתם לבניך, “You are to teach them thoroughly to your children;” Nachmanides writes that this too is merely a spelling out of something that had been clearly implied ever since the first commandment was given to Avraham to circumcise himself and his male descendants, and the Torah added that this commandment would be valid throughout the ages (Genesis 17,10) as well as many commandments with the rider that they are לדורותיכם, valid, applicable throughout your generations. Unless the knowledge of these command-ments will to be taught to each new generation, how could such commandments be observed in later generations? Similarly, in the next verse we are told that some of these laws have to be embedded in the phylacteries or the doorposts of your houses (verse 9), although we have read this in Exodus 13,9 spelled out already. What is new here is only the manner in which the written record of these paragraphs is to be constructed, etc. There are further details, which were handed down to Moses verbally, such as the precise type of knot that is required to enable us to wear the phylacteries on the head, etc. Moses here added the commandment of the mezuzah, something not mentioned in Exodus

V'SHINANTAM. An expression of sharpening -- to explain them well, as in (Ps. 64:4), "They sharpened their tongues like swords."

And you shall bind them as a sign upon your hand, and they shall be as tefillin between your eyes.

וקשרתם AND THOU SHALT BIND THEM [ … UPON THY HAND] — These are the Tephillin that are placed on the arm, לטטפות בין עיניך AND THEY SHALL BE FOR FRONTLETS BETWEEN THINE EYES — these are the Tephillin that are placed upon the head. It is in reference to the number of the Scriptural sections contained in them that they are termed טטפת, for טט denotes "two" in Katpi and פת in Afriki denotes "two" (Sanhedrin 4b; cf. Rashi on Exodus 13:16).

"And you shall bind them as a sign upon your hand" — this is explicit. "For totafot" — this word has no counterpart in Scripture. The deniers said it derives from the root of "drip (hatef) toward the south" — but this cannot be, for the root of hatef is nataf (nun-tet-peh), whereas totafot lacks the nun and doubles the tet.

וקשרתם לאות על ידך, “you are to bind them (these words) on your hand;” in a single wrapping and a single knot. On the other hand, the phylacteries to be worn on your head, will have the shape of טוטפות, “frontlets worn between your eyes on your forehead,” i.e. four separate sections, as explained by Rashi. על ידך, “on your hand;” all over your hand and arm. Your left hand is referred to as יד, when no adjective is added.

וקשרתם לאות על ידך , “you shall tie them as a sign on your hand.” This refers to the phylactery worn on the arm and we have a tradition that in this instance the word “your hand” refers to the left hand as that word depicts the left hand as we know from Isaiah 48,13: אף ידי יסדה ארץ וימיני טפחה שמים, “also My hand founded the earth and My right hand spread out the skies.” Another verse in which the word יד clearly refers to the left hand is found in Judges 5,26: ידה ליתד תשלחנה וימינה להלמות עמלים, “her hand reached for the tent pin (Yael’s), her right hand for the workman's hammer.” Also in Exodus 13,16 the Torah speaks of ידכה “your hand,” with the weak ending, i.e. the letter ה at the end indicating that it refers to the weaker hand, i.e. the left hand. Our sages in Menachot 37 cite a tradition according to which the place on the arm where the phylactery is to be fastened is above the elbow opposite the heart. Just as the phylactery of the head is to be placed on the highest part of the head, so the phylactery of the hand is to be fastened at the highest part of the arm, where the muscle bulges. If the Torah had intended the phylactery (the housing with the parchment) to be worn on the hand itself, i.e. on the back of the hand, this would not have been opposite the heart. Besides, that part of the body is not known as “hand,” but as קנה. Seeing that our tradition stipulates that the phylactery be fastened opposite the heart, the only logical spot is the upper arm. Job 31,22 speaks about אזרועי מקנה תשבר, “may my forearm break off at the elbow.” Our sages in Menachot 43 view the Jewish people as especially beloved of G’d seeing He made them wrap the phylacteries around their heads and arms respectively. They also point to the words: “you shall tie them as a sign” as the source for making a knot when tying the phylacteries. The very knot is a “sign”, i.e. this is the hint that all the detailed laws about the phylacteries have been given to Moses at Mount Sinai, i.e. they cannot be arrived at by the use of the exegetical tools at our disposal (Menachot 35). והיו לטוטפות בין עיניך, “they shall be as ornaments between your eyes.” The words “between your eyes,” are not to be taken literally but mean that they are to be placed on the forehead opposite the seat of the brain, seeing that it is the seat of our intelligence. Our sages in Menachot 37 explain the wording “between your eyes” to mean that the phylacteries are to be placed on a spot, where the Gentiles tear out the hair as a sign of mourning their dead. (compare Deut. 14,1) We also learn from Menachot 36 that the reason why the Torah wrote לטוטפות, ornaments (plural), is that the plural form means that one must put on the phylacteries of the hand first so that when one puts on the phylacteries of the head there will be two (טוטפות) such ornaments.

And you shall write them on the mezuzoth, and you shall affix them on the doorposts of your house and on your gates.

מזזות ביתך THE DOORPOSTS OF THY HOUSE — The word is written מזזת, to indicate that it is necessary to fix only one מזוזה to a door (cf. Menachot 34a). ובשעריך AND UPON THY GATES — the plural is used to include also the gates of courts and the gates of provinces and the gates of cities [in the requirement of mezuzah] (Yoma 11a).

"And you shall write them" — They also said this is like "bind them." But since our forefathers received the truth, we shall leave aside these fabrications of their own minds.

וכתבתם על מזוזות ביתך ובשעריך, “you shall inscribe them on the doorposts of your house and of your gates.” This is so that you will remember the fact that the Lord your G-d is One and unique, both when you enter your house and when you leave it. Rabbi Yitzchok, in commenting on the words: “you shall affix it (some of the blood of the Passover lamb) to the two upright posts and the lintel of your house,” (Exodus 12,7) comments that from here we learn that every time the Torah uses the term מזוזות, it refers to either one of the side posts, except when the word is spelled with a second letter ו. (Talmud tractate Menachot folio 34) He views the two sideposts of the door as a simile for a human being’s two shoulders. The mezuzzah, i.e. the parchment scroll containing the text of the commandment, is to be affixed at the lower end of the upper third of that post, at shoulder height of a person of average height. It is affixed at an angle the upper part of it pointing toward the outside of the house. על מזוזות ביתך. The word ביתך, can also be a reminder of ביאתך, “where you enter.” It will be on the right side of the person entering the house, so that it matches the right foot with which one enters one’s house first. (Compare folio 34, of the tractate Menachot quoted before. ובשעריך, “and upon your gates.” This word is used as an alternate expression for “your house.” Just as your house is a status symbol, so the entrance to any part of your residence that is a status symbol requires to have a mezzuzah. This excludes the toilets, the bathroom, and other places which instead of being status symbols, are reminders of what we have in common with the lower forms of life, the animals. [When Moses was commanded to meet Pharaoh at the edge of the Nile, where he would excrete, unseen, as he made believe that being a deity he never had to excrete, G-d wanted to remind him that He was aware of this sham. (Exodus 7,15. Ed.]

וכתבתם על מזזות, “you are to write them (these words) on the doorposts of your house.” According to Rashi there is a reason why the word is written in the singular, i.e. מזוזת and not מזוזות, as we would have expected. It is to tell us that only one of the doorposts need to have a mezuzah affixed to it. The proper side is the right hand side. [Any reader of the Torah knows that the spelling in the Torah is not a defective plural, but that the letter ו denoting two mezuzot at least is part of the text. Ed.] The word ביתך is understood as an allusion to דרך ביאתך, “the way you arrive,” i.e. the right side side of your entrance. All this is based on people preferring the right hand side. People always commence putting the right foot forward first. (Menachot 34.) Our sages have already explained which kind of house requires a mezuzah and which does not. We find a list in Yuma 11, and Sukkah 3 where we are told that a house which has an area of less than 16 square cubits does not qualify for the term בית and therefore the owner is free of the obligation to affix a mezuzah. Any small foyer (designed to keep out the wind and cold) does not require a mezuzah. Toilets, bathrooms, do not require a mezuzah, neither does the room in which hides are treated to become leather (a tannery), a room which is full of unpleasant odours. A ritual immersion bath house is also free from this requirement. The governing principle is that houses which reflect man’s dignity must be provided with a mezuzah (perhaps to remind us of G’d’s dignity). On the other hand, all the buildings on the Temple Mount, the offices adjoining the Temple, the hall at the entrance to the Temple, עזרה, also do not require a mezuzah, as our sages interpret the word ביתך as “your house,” i.e. the house which serves your secular needs, not the sacred houses, G’d’s houses. Such houses do not belong to you personally. A synagogue does not require a mezuzah unless it contains the private dwelling of one or more of its officials. There was a single office on Mount Zion, the one known as לשכת פלהדרין which did have a mezuzah seeing it was the private residence of the High Priest for the seven days prior to the Day of Atonement. It is important to realise that through fulfillment and study of this commandment many fundamental aspects of the Torah and the outlook of Judaism become clearer to us. The belief in the creation of the world by the Creator, G’d’s being a personal G’d who supervises the fates of His creatures, the existence of the institution of prophecy, are all part of what we find in the segments of the Torah written in the mezuzah. The first paragraph contains references to the Unity and Uniqueness of G’d as well as to His Torah. The second paragraph deals with the principle of reward and punishment, the remembrance of the Exodus from Egypt which was a period during which G’d performed many miracles compelling the witnesses to believe in His primacy in the universe as well as convincing them that G’d takes a very personal interest in each one of His creatures. Our sages in the Talmud have agreed that the correct spot to affix the mezuzah is within (upper part) the top third of the door frame. (Menachot 33). This is also clear from the Jerusalem Talmud Megillah near the end of the fourth chapter. The reason for this is to symbolize the third and uppermost part of the emanationכבוד which is known both by the name שדי and אדנ-י. [the concept of עשר מעלות, ten levels of sanctity, is not new and appears symbolically in our liturgy such as the blowing of the shofar in units of three times three, the recital of the Biblical verses in the Rosh Hashanah Mussaph prayer, three from each section of the Bible. In all these instances these divisions of three symbolize the attribute of כבוד as it manifests itself in a lower form, an intermediate form, and an upper form. In all of these divisions the tenth and highest unit represents the highest emanation כתר. [Placing the mezuzah near the top of the upright doorpost then symbolizes our striving for affinity to the highest level of sanctity. Ed.]. This is also why we write these names on the outside of the parchment of the mezuzah (Maimonides Hilchot Mezuzah 5,4). The word שדי is to be written in such a way that it is visible through a little hole in the upper half of the casing of the mezuzah. The parchment is affixed in an almost upright manner at a slight angle pointing in the direction of the entrance. This is why it is commonly known as מזוזה, the numerical value of which is the same as the name of G’d אדנ-י i.e. 65. That name also symbolizes that G’d is the שומר ישראל, “the guardian of the people of Israel.” The reason the word שדי is to be visible from the outside is that the Gentiles believe that the success of their domestic lives depends on the horoscopes of the people dwelling therein. Seeing that the name שדי represents the concept that this attribute of G’d defeats any horoscopic constellations, we write this on the outside to demonstrate the Power of G’d which we believe in. All good fortune originates with Him and not the horoscopes under which we are born. We read that Eliphaz (quoting heretics) says in Job 22,17: ומה יפעל שדי למו, “what can Shaddai do about it?” In the following verse Eliphaz continues: “whereas it was He who filled their house with good things.” There is a story told in Jerusalem Talmud Peyah 1,1 (Steinsaltz edition page כב) that the last Parthian king Artavan once sent a gift of a very precious pearl to Rabbi Yehudah Hanassi, asking to be sent something of equal value in return. Rabbi Yehudah Hanassi sent a mezuzah in return. When the king received the mezuzah he was dumbfounded that Rabbi Yehudah could consider this little piece of parchment as an equivalent to the precious pearl. He expressed his sentiments in no uncertain terms. Thereupon Rabbi Yehudah explained to the king that they had different sets of values, hence the king’s amazement. He went on to say that whereas the king’s gift was something that he, Rabbi Yehudah, would constantly have to guard against theft, etc., his own gift to the king was something hat would guard over the king and protect him. He quoted Proverbs 6,22 in support. Solomon writes: “When you walk it (Torah) will lead you; when you lie down it will watch over you. When you are awake it will talk to you.” Thus far the quote from the Talmud. When someone affixes a mezuzah to his door he has to recite a benediction “who has sanctified us by means of His commandments and commanded us to affix a mezuzah.” Seeing it is not a commandment which one fulfills regularly, one also says the benediction שהחיינו, acknowledging the kindness of G’d in allowing us to live to this point in time. ובשעריך, “and on your gates.” This includes the entrances to the city itself, and even to the country. Our sages in Yuma 11 said that (not only gates of private residences) gates to cities and countries are subject to the commandment that they must have a mezuzah affixed to them. The sages base this on the word ובשעריך in our verse. However, this rule applies only if within these gates there is at least one private residence. The word ביתך in our verse means a house set aside as a residence. Had the Torah only written the word ביתך I would have thought that only residential houses are subject to this commandment. Hence the Torah added the word ובשעריך to ensure I do not misunderstand. There has to be a common denominator between the word “your house” and the word “your gates.” The gates have to lead to a house, a residence.

And it shall be, when Hashem your God brings you into the land that He swore to your fathers — to Abraham, to Isaac, and to Jacob — to give you great and good cities that you did not build,

AND IT SHALL BE, WHEN THE ETERNAL THY G-D SHALL BRING THEE etc. He mentions here that, with the increase of beneficence, Israel [i.e., each individual Israelite] should remember the days of his affliction and of his anguish, when he was a servant in Egypt, and he is not to forget the G-d Who brought him forth out of that bondage to this goodness. Instead he is always to remember His mercies and fear Him and serve Him as a servant does his master. And in the opinion of our Rabbis the verse further alludes [to the law] that anything found in the houses full of all ‘good’ things [that were occupied in the conquest of Canaan] may be used, even if they contained things forbidden by the Torah such as kadli of swine, or the produce of a vineyard sown with diverse seeds, or fruits of the first three years of a tree. Even regarding cisterns, it is possible that in their construction forbidden materials were used in their coat of pitch [such as forbidden wine; hence Scripture mentioned and cisterns hewn out, which thou didst not hew to indicate that they, too, were permitted to them]. Or it may be that the cisterns are mentioned figuratively, to denote the abundance of good things, thus giving them mastery over all that was found in the Land both permissible and impermissible. Thus all forbidden articles were permitted to them except [for those that were forbidden as a result of] the prohibition of idols, as he will yet clarify, thou shalt not covet the silver or the gold that is on them, nor take it unto thee etc. Therefore, he mentions here in the next section, ye shall break down their altars, to destroy the idols and their appurtenances. But whatever else was found in the Land was permissible. This permission lasted until they consumed the spoil of their enemies. And some Rabbis say that this permission applied [only] to the seven years of [the] conquest [of the Land], and so it appears in the Gemara, in the first chapter of Tractate Chullin. Now the Rabbi [Moshe ben Maimon] wrote in the Laws of the Kings and their Wars: “Armed soldiers, when they enter the border of the nations and loot from them, are permitted to eat n’veiloth and treifoth the flesh of swine and the like if they are hungry and do not find anything to eat except for these forbidden foods [i.e., only in the case of emergency are they permitted to eat these foods]. Similarly they may drink yayin nesech (wine dedicated to an idol). From tradition the Rabbis have learned: ‘And houses full of all good things — the necks of swine and the like.’” But this is not correct. For it is not because of danger to life or of hunger alone in time of war that [forbidden foods] were made permissible; rather, after they captured the large and wealthy cities and settled in them, was the spoil of their enemies permitted to them. And not to all armed soldiers [in any war throughout does this law apply as the Rabbi seems to hold], but only to [those who conquered] the Land which He swore to [give to] our ...

.אשר לא בנית ובתים מלאים כל טוב אשר לא מלאתYou will attain wealth without having toiled for it.

והיה כי יביאך, “It shall be when He brings you, etc.” Nachmanides writes that the purpose of this paragraph is to warn the people not to forget their past, when they were slaves in Egypt, and the Lord had saved them from that miserable fate, not to take their new found status for granted and not to forget the loving kindness shown them by Hashem. They must forever retain a degree of fear of the Lord and, in a manner of speaking, relate to Him as a servant does to his master. According to the view of our sages (Chulin 17) our verse means to permit the Israelites to enjoy what they would find inside the houses captured in the Land of Canaan during the war of conquest, even if the loot consisted of matters ordinarily forbidden to them by Jewish law. Such matters include even pork, or the fruit of fields in which two or more species of plants had been sown too closely together, violating the law against mixing seed. It is not quite clear whether the cisterns are mentioned as they may have been constructed by mortar containing something forbidden, and such forbidden material would endure long past the time of the conquest, when the temporary relaxation of forbidden perishables mentioned here had long since ceased to be legal. It is noteworthy that whereas Moses relaxed a whole slew of forbidden food, drink, etc., during the period of the war of conquest, no single concession regarding matters related to idolatry is mentioned. This will be made crystal clear not only in verses 14-15, but again when the Torah repeats in Deut. 7,25 that the people must not display any desire for the golden or silver vessels used by the local inhabitants in any manner related to idol worship. To make this point clear Moses insists that any altars or places of worship of the Canaanites be completely razed. (7,5-6)

and houses filled with every good thing that you did not fill, and hewn cisterns that you did not hew, vineyards and olive trees that you did not plant — and you shall eat and be satisfied,

חצובים [CISTERNS] HEWN OUT — Because it (Palestine) was a country of stony ground and rocks, the term "hewn" is applicable here.

"All goodness (kol tuv)" — with a shuruk in place of a cholam, for they interchange with one another, since it is not in the construct state.

בתים מלאים כל טוב אשר לא מלאת וגו., כרמים וזיתים אשר לא נטעת, “houses filled with every good thing which you did not have to fill; vineyards and olive groves which you did not have to plant..” Our sages (Chulin 17), in interpreting the meaning of the word כל טוב stated that even pig’s ham and vineyards planted less than three years previously were permitted to be enjoyed by the conquering Jews. Maimonides Hilchot Melachim 8,1 writes that the soldiers who were part of the conquering armies were permitted to eat all kinds of forbidden foods if they were hungry and could not find food which was ritually permissible. They could also drink wine of the Gentiles in such circumstances. This appears to be a very peculiar statement by Maimonides, seeing that the Torah permitted all of these forbidden foods without attaching the rider that permission was granted only when nothing kosher could be located. Why would Maimonides add the words: “if he is hungry?” Did then the Torah permit these spoils only if the soldier’s life depended on his eating it? Who needs special permission under life-threatening situations? Nachmanides already took Maimonides to task for this line in his commentary on verse 10. The same objection applies to what Maimonides writes concerning drinking wine made by the Gentiles. Nachmanides writes that it is not true that such wine is permitted to soldiers in the field, seeing the prohibition is Biblical and is part of the prohibitions of idolatry. On the other hand, if Maimonides meant what is called סתם יין, wine made by Gentiles but not intended a libation for idolatrous purposes, he did not have to write that this is permitted as no one would have thought that it was not. We only needed to be told that soldiers may ignore Biblical injunctions, not rabbinical injunctions. If Biblical injunctions are set aside for soldiers, rabbinical injunctions are most certainly set aside for them!

take heed for yourself lest you forget the fear of Hashem, who brought you out of the land of Egypt, from the house of bondage.

מבית עבדים — Understand this as the Targum does: from the house of slavery, i.e. a place where ye were slaves (not from the house that belonged to slaves; cf. Rashi on Exodus 20:2).

The reason for "from the house of slaves" is that you did not previously have cities and houses that were full.

השמר לך פן תשכח, for wealth acquired in such a fashion is liable to fostering the desire, greed for more; in the pursuit of more material wealth man is liable to forget his Maker.

מבית עבדים, “out of the house of bondage.” Rashi comments on this unusual phrase [surely the Israelites had not only been liberated from a house, Ed.] that the word “house” here is to be understood as “any place containing Israelites as slaves.” If you were to point out that in Exodus 20,2 where the expression מבית עבדים occurs again, Rashi comments that while in Egypt the Jews were slaves of Pharaoh, not of every Egyptian householder. Or perhaps they were the slaves of ordinary Egyptians who were themselves slaves of Pharaoh. And then again, in Deuteronomy 7.8 we read, “He redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.” This means that even though they were slaves of Pharaoh He redeemed them.

השמר לך פן תשכח את ה’ אשר הוציאך מארץ מצרים מבית עבדים, “Beware for yourself lest you forget the Lord Who took you out of the land of Egypt, from the House of slavery!” The Torah warns that as a result of the affluence and carefree existence the people should not forget that this had not always been their lot, that they used to be poor, oppressed, in a land where they had neither owned cities, houses, etc., as they did now. They should not forget who it was who saved them from such a miserable existence and whom they have to thank for their present fortunate circumstances. They must always remember the great acts of loving kindness performed for them by Hashem and serve the Lord as a servant serves his master. This is why Solomon wrote in Kohelet 7,14: “so in a time of good fortune enjoy the good fortune; and in a time of misfortune reflect, the one no less than the other was G’d’s doing.” The meaning of the verse is that in time of good fortune we should remember days of misfortune which we experienced already, whereas in times of misfortune we should remember times of good fortune we have experienced. When we do this we will be grateful to the Lord for our present fortunate circumstances.

Hashem your God you shall fear, and before Him you shall worship, and by His name you shall swear.

ובשמו תשבע AND THOU SHALT SWEAR BY HIS NAME — If thou hast all the characteristics mentioned here, i.e. that thou reverest His name and servest Him, then thou mayest take an oath by mention of His name, for just because thou reverest His name, thou wilt be cautious with thy oath; but if not, thou shalt not so swear.

THOU SHALT FEAR THE ETERNAL THY G-D. The purport thereof is that after he commanded concerning the love of G-d, he mentioned that [one is] to fear Him so that he not sin and be punished. AND HIM SHALT THOU SERVE — to do whatever He commands you, like a servant who obeys the command of his master. It is possible that this is an allusion to the Service of the offerings to His Name. And so the Rabbis have said in the Sifre on the verse, After the Eternal your G-d shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve: “Serve Him by [studying] His Torah, serve Him in His Sanctuary.” By this the Sifre meant to explain that after he admonished concerning the observance of all the commandments and hearkening to His voice, the expression and Him shall ye serve means to serve Him in the Sanctuary with offerings, songs and prostrations [that are prescribed] there. This is termed “service” as He said, I give you the priesthood as ‘a service’ of gift, and it further says, And the Levites alone shall do ‘the service.’ The Rabbis further interpreted [in the above-mentioned Sifre]: “Serve Him through His Torah,” meaning to study the Torah and meditate therein; this, too, is a “service” before Him. Accordingly, and Him shalt thou serve [mentioned in the verse before us] is also a reference to serving Him by the offerings. And Rabbi Abraham ibn Ezra wrote: “Thou shalt fear the Eternal thy G-d — you should not transgress the negative commandments; and Him shalt thou serve — fulfill the positive commandments.” But this is not correct, for he stated in the other verse [mentioned above], and Him shall ye fear, and His commandments shall ye keep … and Him shall ye serve. AND BY HIS NAME SHALT THOU SWEAR. This is not a commandment to swear [by His Name], but it is an admonishment that [in the event one is required to take an oath] he should swear only by His Name and not by the name of another deity. After this [injunction to swear only by the name of G-d] it is written, Ye shall not go after other gods, meaning that you should not follow them in any of these matters: that you not fear them, that you not serve them, and that you not swear by their names. However, in the Gemara of Tractate Temurah the Rabbis interpreted this verse to teach that a true oath is permissible. Thus they said: “Why did the Merciful One state and by His Name shalt thou swear? Since it cannot refer to the oaths administered by the judges, because they have already been derived from the verse the oath of the Eternal shall be between them, apply it to indicate that other oaths are permissible. And since it cannot refer to an oath by which one binds himself to perform a commandment, as that is derived from the expression, and to Him shalt thou cleave, then apply it to an oath about a non-sacred [i.e., a permissible, but non-obligatory] matter.”Now, I have further seen the following text in the Tanchuma: “The Holy One...

"You shall fear" — so that you not transgress the negative commandments. "You shall serve" — in the positive commandments. "And by His name you shall swear" — not by the name of other gods, to confirm a matter or to cut a covenant; and likewise every tongue shall swear only in truth. The meaning is that you shall have no god by whose name you swear except the name of Hashem alone. This is why it is written immediately afterward: "You shall not go after other gods," and "you shall not test."

ובשמו תשבע, “and (only) in His name may you pronounce any oaths.” Make sure that when you do swear, that everyone who hears you knows that you are using only His name. When others make you take an oath, do not violate that oath, as you have sworn in His name.

את ה’ אלו-היך תירא ואותו תעבוד ובשמו תשבע, “revere the Lord your G’d, serve Him, and swear only in His name.” According to the plain meaning of the text the meaning is: “if for some reason you have to render an oath that you will adhere to some undertaking or do something which you want to do, do not swear such an oath in the name of any other deity, only by the Lord your G’d.” The verse is not a positive commandment to engage in the swearing of any oath. Our sages in Tanchuma Vayikra 7 comment on the words: “and in His name you shall swear:” If you possess all the good virtues, i.e. that you fear committing sin, that you are constantly engaged in serving your Creator, then you are entitled to swear an oath using His name, seeing that you will be careful not to do so light-heartedly and frivolously seeing that you truly revere the Lord. It is a well known fact that everyone who loves also reveres. There are people who do revere but do not love the object of their reverence. This teaches that reverence is an aspect of love. This is what Moses said here when he wrote; “fear the Lord your G’d, after he had already written in the קריאת שמע that we are to love the Lord our G’d. He first cautioned us to love G’d before he cautioned us to fear Him, i.e. to revere Him. In Parshat Eikev, when belaboring a similar point, Moses adds another dimension describing our relationship with G’d by adding the requirement ובו תדבק, “and to Him you shall cling” (Deut. 10,20). The reason is that previously Moses had spoken about G’d on His part displaying this affinity for the Jewish people, i.e. רק באבותיך חשק, “He only displayed such abiding fondness for your patriarchs” (10,15). Seeing that G’d on His part had gone so far out of His way to show the Jewish people evidence of His fondness of them, the people in turn may be expected to reciprocate such feelings and display them.

את ה' אלוקיך תירא, “You shall fear Hashem your G’d;” After having commanded the people to love Hashem, Moses had to add that they must also fear Him, else they might, in their over-enthusiasm forget the boundaries of what is forbidden by becoming too familiar with Hashem and violate crucial prohibitions only to incur harsh penalties. ואותו תעבוד, “and Him you shall serve!” The manner in which you shall serve the Lord shall be reminiscent of the manner in which a servant serves his master. It is possible that Moses here alludes to the sacrificial service that is also known by the term עבודה, (compare עבודת מתנה in Numbers 18,7 or ועבד הלוי , in Number 18,23) We find a similar interpretation by the Sifri on the verse אחרי ה' אלוקיכם תלכו.....ואותו תעבודו in Deut. 13,5, where the “service” is understood to refer to the service in the Temple. There is an additional dimension derived from that, i.e. when there is no Temple in which to perform that service, the ”service” consists of studying how the service in the Temple will be performed when it will be rebuilt soon in our days. Ibn Ezra interprets the words את ה' אלוקיך תירא ואותו תעבוד as the former referring to the meticulous observance of the negative commandments, and the latter, as the meticulous observance of the positive commandments. This interpretation is not possible when applied to the verse cited by Sifri in Deut. ובשמו תשבע,”and (only) in His name are you to render an oath.” This does not mean that it is a commandment to swear oaths, but if the occasion arises when you cannot avoid having to swear an oath, the only truth you must swear by is the truth known as Hashem.” This is why Moses follows up immediately with

You shall not follow after the idols of the nations, from the idols of the nations that are round about you.

מאלהי העמים אשר סביבותיכם OF THE GODS OF THE PEOPLE WHO ARE AROUND YOU — The same prohibition applies respecting the gods of those peoples who are distant from you; but, just because you see those who are around you going astray after them, it felt the necessity specially to warn your about them.

לא תלכון אחרי אלוהים אחרים, “You shall not follow after other gods.” While on the subject of fearing G’d, loving G’d, serving G’d, we must not forget that no other so-called deity is to be feared, or otherwise appeased as they have absolutely no power and therefore neither deserve to be appeased or need to be feared. Some commentators say that we must note that Moses did not say tishava, but tishavea, a significant nuance. The wording as we have it here implies that if gentiles who are aware of how seriously a Jew takes his oath want to force us to swear to the truth of something by our G’d, as opposed to by their god, you must abide by what you swore to under such conditions even though you acted under duress. Not only this, but your being asked to render an oath in the name of your G’d reflects the fact that you are known as a G’d fearing person, exactly what Moses commanded you to be at the beginning of this verse. It is also possible that the words לא תלכון וגו' at the beginning of our verse refer to the opening words of verse 13, i.e. את ה' אלוקיך תירא, ”You are to fear the Lord your G’d,” and the words above define the extent to which you are to fear the Lord, i.e. sufficiently not to ever follow other philosophies, other alien deities. Your fear of the Lord is to be so tangible that His very name is to you like an oath; whenever you run to carry out one of your plans the very mention of His name is sufficient to ensure that if it is something constructive you will carry it out as if you had sworn to do it, and if it involves something negative, not compatible with His will, you will refrain from carrying it out as if bound not to do so by a personal oath. The Talmud in Temurah 3 deals with this verse at length, claiming that an oath concerning secular matters is permitted by the Torah. [but the author of the famous commentary Torah Temimah, Rabbi Baruch Epstein, points out that the treatment in the Talmud leaves most of us more confused than we had been before. The major problem is the contradictory attitudes between Maimonides and Nachmanides on the whole subject of when a Jew may swear an oath not legislated by the Torah. Ed.]

For Hashem your God is a jealous God — His Shechinah is in your midst. Lest the anger of Hashem your God blaze against you and He destroy you from off the face of the earth.

for the Lord our God is a jealous God, and an Avenger, whose Shekinah dwelleth in the midst of you; lest the anger of the Lord your God be kindled against you, and He quickly destroy you from the face of the earth.

You shall not test before Hashem your God, as you tested at Massah.

במסה IN MASSAH, when they went forth from Egypt: that they put Him to the test in respect to water, as it is said, (Exodus 17:7) that they asked, “Is the Lord amongst us or not?".

YE SHALL NOT TRY THE ETERNAL YOUR G-D, meaning AS YE TRIED HIM IN MASSAH. You are not to say “If the Eternal is among us to perform miracles on our behalf or, if we succeed when we worship Him and we have plenty of food, and are well, then we will observe His Torah.” For that was the intent of the people there [in Massah] that they would see that if G-d would provide water for them through a miracle from Himself, they would follow Him in the wilderness, and if not, they would forsake Him. This was considered a great sin on their part, for, after it had been confirmed to them with signs and wonders that Moses was a prophet of G-d and that the word of the Eternal in his mouth was truth, it was no longer proper to do anything as a test. Whoever does it, is not testing [the credibility of] the prophet, it is only G-d blessed be He, whom he is testing to determine whether the Eternal’s hand waxed short. He prohibited for all generations to test the Torah or the prophets because it is not proper to worship G-d by being skeptical or by requesting a wonder or some test, since it is not G-d’s will to perform miracles for all men at all times. Nor is it fitting to serve Him in order to receive a reward. Instead, should one find suffering and misfortune [as a result of] serving Him and walking in the ways of the Torah, it is proper that he accept everything as a just judgment and he should not say, as the wicked ones of our people said, And what profit is it that we have kept His charge, and that we have walked mournfully, because of the Eternal of hosts? Scripture states here Ye shall diligently keep the commandments of the Eternal your G-d, and His testimonies, [alluding] that these are the miracles which He did for you of old in order that they be a testimony for you, such as the Passover, the Unleavened Bread, and the Booth. And you should keep His statutes even though you do not know their purpose for, in truth, He will benefit you in the end. There is no need for verification of the Torah and the commandments since it has been confirmed to you that it is from Him, blessed be He. Similarly, if any prophet has [previously] been tested and confirmed as a true prophet with signs and wonders in accordance with the law of the Torah, you must not challenge his words regarding any reward or punishment he tells you about, and have no doubt about His power, exalted be He, [to bring it about]. Rather, you are to believe in His Torah and believe in His prophets and you will prosper. Thus he has assured us that ultimately the honor will surely come through possession of the Land and triumph over the enemies, for this was the great beneficence that was necessary for that generation. Thereafter he said that for future generations there was no need for testing [the reward for] the observance of the commandments; instead, they are to inquire of their fathers and their elders and they [the fathers and elders] will tell them of the veracity of the Torah and the comma...

"At Massah" — this is the place-name mentioned in "and he called the name of the place Massah," with the bet voweled with a patach, as in "and Zebah and Zalmunna were at Karkor" and "he mustered them at Telaim" — I have explained this there. The meaning is that they said: "Is Hashem among us or not? If He is, we will serve Him" — but rather, you have no need other than simply to observe His commandments. If you do what is good in His eyes, He will do all good for you and will drive out all your enemies.

כאשר נסיתם במסה, “as you have tried Him at Massah,” The letter ב in the word במסה, has the vowel patach under it, as Massah is the name of a place. At that place, the Israelites had questioned whether the Lord is in their midst or not (Exodus 17,7).

לא תנסו את ה’ אלו-היכם, “Do not put the Lord your G’d to a test.” The Torah warns us not to make our service of G’d conditional on G’d responding to it as we expect Him to. We must not serve Him on condition that our undertakings succeed, thus trying to make Him fall in with our wishes instead of vice versa. One must be wholehearted in one’s service of the Lord. Our love of the Lord must not be conditional on His responding to it, requiting it according to our yardsticks. It may well happen that although a person serves the Lord sincerely, he experiences bad times; if this happens one must not conclude that G’d’s Justice and judgment are faulty but one must continue to serve Him even if one fails to always understand His ways. This is why Moses adds as an example of the wrong kind of service: “as you tested Him at Massah.” When the people asked for water on that occasion they did not merely pray for water but they added the words: “in order to know if the Lord is in our midst or not.” We read there that Moses named the location where all this occurred מסה ומריבה, “Test and quarrel,” The test was to see if G’d could produce drinking water in which case the people would serve Him whereas if He would not they would not follow Him into the desert. This is why the word במסה here is spelled with the vowel patach under the letter ב, a reference to why that place had been named מסה. Psalms 78,18 also refers to this event describing it as “they tested G’d in their hearts.” This was an example of serving G’d with a doubting heart, something totally lacking in שלמות, integrity, and this why the Torah forbids it under the heading of “testing, experiment.” We do find that there is a single instance in which “testing” is permitted and that concerns whether in return for being very charitable one will find that G’d repays one.” In Malachi 3,10 we find a verse to this effect saying: “thus put Me to the test: ‘bring the full tithe into the storehouse and let there be food in My House, and thus put Me to the test, said the Lord of Hosts.” Solomon also said in Proverbs 3,9-10 “honor the Lord with your wealth, with the best of your income, and your barns will be filled with grain.”

לא תנסו את ה' אלוקיכם, “You shall not test the Lord your G’d.” The best known example of the Jewish people violating this commandment is found in Exodus 17,6 when the people tested “if the Lord is in our midst or not.” [The result of this insult to G’d was the attack by Amalek reported in the very next verse. Ed.] Making our loyalty to G’d dependent on His demonstrating His existence and His care to each one of us individually, is not only childish, but insulting to the Creator. How many times does G’d have to prove either His existence or His power to the Jewish people? Moses therefore warns the people not to stipulate that if they do not experience the hoped for results from their keeping the commandments they would abandon that path. Part of true faith is to accept even what appears to be a major, and sometimes irreversible setback in our aspirations with good grace, undiminished love for G’d, who by being the Creator, surely knows best and has His creatures’ best interests at heart. Moses makes this very point and that is why he continues with

You shall diligently observe the commandments of Hashem your God, and His testimonies and His statutes that He has commanded you.

ועדותיו, “and His testimonies.” This is a reference not to violate negative commandments.

שמור תשמרון את מצות ה’ אלו-היכם, “be certain to observe the commandments of the Lord your G’d.” This is a continuation of the prohibition to put G’d to the test. Rather, we are to unconditionally observe the commandments in the firm belief that generally speaking you will find that this pays off also in this world and is beneficial for your body, even. By keeping the commandments you will do what is good and right in the eyes of the Lord. This is why Moses adds the words למען ייטב לך, “so that it will prove to be good for you.” It stands to reason that people who are loyal to their king and observe his laws will be recognized as such and be suitably rewarded. The same holds true when you serve the King of Kings in even increased measure. After all, the whole reason G’d issues commandments to His creatures is for their benefit as repeated in 10,13. We may divide the commandments mentioned in our verse into three major groups: 1) מושכלות, laws recommending themselves to our intelligence; 2) מקובלות, laws based on our history; 3) חקים, statutes, the meaning of which transcends our ability to understand. When Moses speaks of מצות ה’ he has in mind mostly laws governing inter-personal and inter-societal relationships, the ones generally referred to as משפטים. These are the ones we termed מושכלות, accessible to our intellect. When Moses writes: ועדותיו, he refers to ritual commandments, ceremonies by means of which we express our faith that G’d created the universe, is the only G’d, etc. When Moses speaks of חקיו “His statutes,” he speaks of laws the reason for which has not been revealed. The commandment not to test the Lord applies to each of these categories of law. Having dealt with the absolute demand to observe all these commandments, Moses turns to a lesser demand, i.e. to act in a manner which makes G’d’s law, and therefore the observant Jew, appear good in the eyes of man also, i.e. to occasionally do more than strict justice requires by being willing to waive something one is entitled to (compare Rashi on the words הישר והטוב).

שמור תשמרון את מצות וגו'... ועדותיו, “observe the commandments…and His testimonies” Most of the “testimonies” are commandments designed to perpetuate in our collective memories these very miracles G’d has performed for us. We eat unleavened bread on Passover to commemorate the Exodus, we either offer the Passover, or remember it symbolically on our Seder plate when unable to offer sacrifices. We leave our homes and spend a week in a flimsy hut in order to commemorate that our G’d whom we worship kept an entire nation not only alive and well, but did so for 40 years in a totally inhospitable desert, although their conduct on occasion would have caused other rulers to abandon them. What is said here concerning not testing G’d is equally applicable to G’d’s established prophets. Once a prophet has proven his credentials as a true prophet, he is not to be subjected to constantly having to prove that he is still enjoying G’d’s ear. In the course of his speeches, Moses will also tell the Jewish people that should there be times when there are no prophets this is no reason to abandon G’d’s commandments, as there are competent sages, Rabbis, who are always at hand to inculcate the younger generation with authentic teachings of the Torah and the Books of the Prophets, as well as the deliberations of the oral law in Mishnah and Gemara.

And you shall do what is right and proper before Hashem, so that it may go well for you, and you may enter and possess the good land that Hashem swore to your fathers,

הישר והטוב [AND THOU SHALT DO] THAT WHICH IS RIGHT AND GOOD [IN THE EYES OF THE LORD] — This refers to a compromise, acting beyond the strict demands of the law (cf. Rashi on Bava Metzia 108a).

AND THOU SHALT DO THAT WHICH IS RIGHT AND GOOD IN THE SIGHT OF THE ETERNAL. In line with the plain meaning of Scripture the verse says, “Keep the commandments of G-d, His testimonies, and His statutes, and, in observing them, intend to do what is right and good in His sight only.” And [the expression in the verse before us] that it may be well with thee is a promise, stating that, when you will do that which is good in His eyes, it will be well with you, for G-d does good unto the good, and to them that are upright in their hearts. Our Rabbis have a beautiful Midrash on this verse. They have said: “[That which is right and good] refers to a compromise and going beyond the requirement of the letter of the law.” The intent of this is as follows: At first he [Moses] stated that you are to keep His statutes and His testimonies which He commanded you, and now he is stating that even where He has not commanded you, give thought, as well, to do what is good and right in His eyes, for He loves the good and the right. Now this is a great principle, for it is impossible to mention in the Torah all aspects of man’s conduct with his neighbors and friends, and all his various transactions, and the ordinances of all societies and countries. But since He mentioned many of them — such as, Thou shalt not go up and down as a talebearer; Thou shalt not take vengeance, nor bear any grudge; neither shalt thou stand idly by the blood of thy neighbor; Thou shalt not curse the deaf; Thou shalt rise up before the hoary head and the like — he reverted to state in a general way that, in all matters, one should do what is good and right, including even compromise and, going beyond the requirements of the law. Other examples are the Rabbis’ ordinances concerning the prerogative of a neighbor, and even what they said [concerning the desirability] that one’s youthful reputation be unblemished, and that one’s conversation with people be pleasant. Thus [a person must seek to refine his behavior] in every form of activity, until he is worthy of being called “good and upright.”

ועשית הישר והטוב, “You shall do what is fair and good;” Nachmanides, approaching this line from a purely textual perspective, writes that Moses exhorts the people here that when they observe G’d’s commandments they should develop the feeling that what they are doing thereby is doing what is pleasing in the eyes of the Lord. In other words, the Jewish definition of “fair and good,” is what has been revealed by G’d to be so in His eyes. [Moses does not ask us to develop an independent moral code, possibly superseding the one G’d has established for us. Ed.] The assurance למען ייטב לך, “so that you will be well off,” is tied to your accepting His standards of what is fair and good. Our sages in the Midrash view the words ועשית הישר והטוב, as Moses, at this point, introducing a new concept in, especially, inter-personal relationships, the concept known as לפנים משורת הדין, “over and beyond the requirements of the law.” Up until now Moses had exhorted the people to be law-abiding, both in their ritual lives and in their relationships with their fellow man. Now, he asks them to do more than that. An Israelite, deserving of that title, is expected to seek out opportunities to demonstrate his concern for his fellow by voluntarily giving of himself or of his material wealth. The parameters are left open. The guidelines for such conduct over and beyond the strict requirement of justice are the knowledge that the Creator, by definition, is doing so all the time, and has even created a quasi legal instrument called teshuvah, repentance, enabling His creatures to escape the dreadful consequences of their failures that they would have to look forward to had G’d not afforded them the opportunity to turn the clock back by repenting, and thus rehabilitating themselves. A practical example of this kind of self-restraint is not to take revenge or emphasize one’s righteousness compared to one’s fellow who had demonstrated total insensitivity to such considerations. (Compare Leviticus 19,18: “do not take revenge and do not bear a grudge.” What was phrased there as a prohibition, or other legal restraints of unacceptable behaviour even when provoked, such as not even to curse a deaf person, Moses expands to initiatives of doing good, as something to be sought out as proof that we the creatures try to emulate the virtues of the Creator.) [I have paraphrased some of the last few lines. Ed.]

to crush all your enemies before you, as Hashem has spoken.

כאשר דבר [TO THRUST OUT ALL THINE ENEMIES] AS [THE LORD] HATH SAID — And where did He promise this? When He said, (Exodus 23:27) “And I will confound all the peoples, etc." (Mekhilta).

"Le-hadof (to drive out)" — the heh of le-hadof belongs to the root, as proved by "hadafu (they drove out)."

When your son asks you in time to come, saying: What are the testimonies, the statutes, and the ordinances that Hashem our God has commanded you?

כי ישאלך בנך מחר WHEN THY SON ASKETH THEE — There is a usage of the word מחר that refers to a day that only comes after the lapse of some time (and this is so here, i.e. it here means “in time to come", not "to-morrow”) (Mekhilta).

WHEN THY SON ASKETH THEE IN TIME TO COME, SAYING: ‘WHAT MEAN THE TESTIMONIES, AND THE STATUTES, AND THE ORDINANCES etc.?’ The meaning thereof is that first he will ask, “These commandments called testimonies — to what do they testify?” For they are a memorial to His wonders and witnesses thereof, such as the Unleavened Bread, the Booth, the Passover, the Sabbath, the phylacteries, and the Mezuzah. [Then he will ask] “What are the statutes?,” for their reasons are hidden in the Torah. Of the ordinances he will inquire: “What are the ordinances that we enforce in these commandments — stoning him who does work on the Sabbath, burning him who has intercourse with a woman and her mother, and administering forty lashes to him who sows mixed seeds?” For the ordinances pertaining to the social order of countries — such as the laws of the ox, the pit, the guardians, and the rest of the laws of the Torah — are righteous and good, all that see them acknowledge them, [and of these they do not ask]. Now concerning the answer to this question, he commanded that we relate to the inquirer the whole subject of the exodus from Egypt, the intent thereof being as He stated in the Ten Commandments, Who brought thee out of the land of Egypt, directing us that we inform the inquiring son that the Eternal is the Creator [through Whom everything has come into existence] by His will and power, as has been made clear to us by the exodus from Egypt. This is the sense of the expression [And the Eternal showed signs …] ‘before our eyes,’ for it is we who know and are witnesses of the signs and wonders, for we saw there that the Eternal is our G-d, He is the G-d in heaven above and upon the earth beneath, and there is none else. All this was made known through the departure from Egypt, as I have explained in the first commandment. Thus it befits us to give honor to His Name, for He is our Creator, and [He] has magnified His mercy upon us, and He commanded us to do all these statutes mentioned in the testimonies, statutes, and ordinances [about which the son had asked]: to fear Him by performing [commandments known as] the testimonies which are a memorial to His wonders; for our good through performance of [commandments known as] the statutes for they are good, there being no statute which contains any evil, although their reasons have not been clarified to all people; that He might preserve us alive through [the commandments called] the ordinances. For we shall live by all [three kinds of commandments] together as they are all good, containing nothing harmful at all, but instead they all ultimately result in good life. Thus we are obliged to do the will of the Creator Who is our G-d, and we are His people, and the flock of His hand, and there is nothing but good in all of His commandments. And what is more, it shall be accounted virtue unto us before the Eternal our G-d and He will give us good reward for observing all these commandments. The verse refers to the reward for ...

"What are the testimonies?" — the meaning is: why is this yoke upon us among other people? And you shall say: because Hashem redeemed us from the house of slaves, and thus He did this great good for us — therefore we are obligated to fear His name, for we have already come to know that He did good for us, and He will continue to do good for us and give us life, for His commandments are life to those who find them.

מה העדות, a reference to the philosophical, theological aspects of the Torah. These invariably relate to the supernatural matters described in the Torah. והחקים והמשפטים, the practical laws, אשר צוה ה' אלוקינו אתכם, and He did not deem the seven Noachide laws as adequate.

אשר צוה ה׳ אלוקינו אתכם, “which the Lord our G-d commanded you.” When the Torah spoke of the questions raised by the intelligent son (according to the author of the Haggadah shel Pessach who identifies him by quoting our verse), he does so seeing that this son has understood that not all the 613 commandments belong to the same category, but he has subdivided them into the three categories: ,עדות חוקים, משפטים. When it appears at first glance as if he excludes himself, because he described the laws as being addressed to אתכם “to you,” as if he were to exclude himself, he hastens to say אלוקינו “our G-d,” to prevent anyone thinking that he excludes himself. Since he is a member of the second generation and had not personally heard the Ten Commandments at Mount Sinai, he in fact is to be commended for including himself, as he could have argued that he had not said נעשה ונשמע, “we will perform the laws as soon as we know what they are.” (Exodus 24.7) This is in stark contrast to the “wicked son” in Exodus 12,26, who characterizes the laws as applying only “to you,” thereby excluding himself.

כי ישאלך בנך מחר לאמור מה העדות והחקים והמשפטים, “when your son will ask you tomorrow (in the future): ‘what is the purpose of the ceremonial laws, the statutes, and (even) the social laws?’” Your children who have not been part of the historic process of becoming a Jewish nation, will ask: “why do you observe all these many types of laws?” You are to tell them that it all dates back to the time when we were slaves, oppressed, and the Lord liberated us from all this. As a result, we are obligated to accept His dictates in lieu of those of Pharaoh. Moses sums up the commandments as the Torah being a repository of our history and that observing it will keep the historic connection between the founding fathers and subsequent generations alive (compare Ibn Ezra and Nachmanides).

כי ישאלך בנך מחר מה העדות, וגו', “When your child asks you tomorrow (figuratively speaking)” The first category of questions by children who observe our rituals are questions concerning symbols commemorating historic events, i.e. עדות. Subsequently, questions will concern laws that appear not to be rooted either in our history or logic, חקים. Lastly, the child will question משפטים, penalties exacted for violating the Sabbath, by being stoned to death, for instance, or why someone sleeping with a woman and her mother should be subject to the death penalty by burning, etc. etc. The child will not ask his father concerning a whole range of laws that make sense to him, laws that are effective in fighting crime, etc. Moses tells the father that in the first instance he has to inform his child about the Exodus from Egypt and what had preceded it. This answer, basically is the introduction to the Ten Commandments in which Hashem introduces Himself as the One Who liberated the people of Israel from bondage under terrible conditions, something that surely entitles Him to expect something from us in return when He requests this. Having demonstrated His power to us at the time and having exerted Himself on our behalf is all that is needed to justify His legislating a lifestyle for us.

כי ישאלך בנך מחר, “when your son will ask you tomorrow (in the future), etc.” The question posed here is that attributed to the wise son (one of the four) during the recital of the haggadah on the night of the seder. Although this son addresses his parents with the word אתכם, which is almost the same as לכם, when he describes them as having been commanded to observe this commandment, i.e. he excludes himself just as the wicked son does, the fact that he adds that it is אשר צוה ה' אלוקנו, “which the Lord our G–d commanded, means that he does not exclude himself from the people assembled to observe the Passover. He had, after all not been redeemed from Egypt, seeing that he had not yet been alive, as had his parents.

You shall say to your son: We were slaves to Pharaoh in Egypt, and Hashem brought us out of Egypt with a mighty hand.

עבדים היינו, seeing that during the many years of our being slaves we could not attain the degree of perfection G’d had in mind for us to attain, He performed miracles in order to lead us out and to bring us to the land in which we could attain this degree of perfection.

And Hashem gave great and evil signs and wonders in Egypt, against Pharaoh and against all the people of his house, before our eyes.

לעינינו, “before our eyes.” We are witnesses of this.

לעינינו, “before our very eyes.” We the generation telling all this to our children, were privileged to have seen with our own eyes all that we are relating to you, to whom this will remain only “hearsay.” Seeing that to us this is more than hearsay, but something we experienced on our bodies, saw with our own eyes, we are certainly bound to acknowledge Him in every sphere of our lives. It does not matter whether the legislation is embodied in a framework of historical symbols, עדות, social laws, משפטים, or even laws that defy our powers of reason to understand, חוקים; we are bound to respect and obey them equally. WE are certain that all of them have been designed to make our life on earth and eventually in our own land, so much better than it would be without them.

and the Word of the Lord brought us out of Mizraim with a mighty hand; and the Word of the Lord wrought signs, great wonders, and sore plagues on Mizraim and on Pharoh and all the men of his house, which our eyes beheld;.

And us He brought out from there, in order to bring us in, to give us the land that He swore to our fathers.

And Hashem commanded us to perform all these statutes, to fear Hashem our God, for our good all the days, to preserve us alive as on this day.

ויצונו ה' לעשות את כל החקים האלה, in order to make us ready by means of their observance, ליראה את ה' אלוקינו, this is the result of acquiring a measure of understanding of His greatness; all of this G’d wanted us to appreciate לטוב לנו כל הימים, for He desires to confer goodness, love, He has no egotistical motives. לחיותנו כהיום הזה. To keep us alive as of this day.

לטוב לנו כל הימים לחיותנו כיום הזה, “for our good, always, and to keep us alive as of this day.” In other words, Moses gives the Torah’s answer that we will be the ones inheriting כל הימים, “all the days,” i.e. also in the world of the future. This verse is the answer to the ridiculous philosophy of the heretics who are asking the Israelites (sarcastically) “why did Moses never spell out that there is such a thing as an afterlife, something we call: עולם הבא?” The answer to their question has been spelled out in our verse. The fact that in many other instances Moses did not spell out that this afterlife is the reward for living a life of Torah observance, and he is more concerned with their observing the commandments while they are alive on this earth, is because Moses addresses every Jew, whether a grandfather or at the beginning of his adolescence. In other words, what he speaks about must be relevant to the nation as a whole. In this way he hopes to increase the awe in which each individual Jew relates to our G-d. For the same reason you have not heard him writing or speaking about gehinom, the domain reserved for the perpetual sinners, in which they are burned to a crisp, according to many other religions, and which will inspire them with dread of their god, not admiration and love, he warned them only about punishment in this life. (Compare the portions bechukotai, and ki tavo and a number of other places.)

ויצונו ה’ לעשות את כל החקים האלה ליראה את ה’ אלו-הינו, “The Lord commanded us to carry out all these statutes in order to revere the Lord our G’d.” At this point Moses explains the principle of reward for keeping the commandments. Reverence for G’d, something previously (5,26) described as not within the power of heaven to grant, is nonetheless the product of Torah-observance, especially the meticulous observance of the statutes, the laws which have no intrinsic value for us as we do not understand them. [I have elaborated on the theme. Ed.] לטוב לנו כל הימים לחיותינו כהיום הזה, “to be good for us for all times as well as to have kept us alive as of this day.” This means that mitzvah-observance is good both for the body and for the soul. “Good for us for all times,” is a reference to the soul, i.e. the life in the hereafter. The term ימים is indicative of life in the hereafter, something that is prolonged, whereas life on earth is perceived as חיי שעה, “life for hours.” The words: “and to keep us alive as of this day,” are a reference to our physical existence on earth, our bodies. When the Torah describes Avraham as בא בימים in Genesis 24,1, the principal message is that Avraham had earned his hereafter, his eternal life. When David asks: “who is desirous of securing life, loving ‘days’ to see true good?” He refers to eternal life (compare Psalms 34,13). Only in those “days” will man finally experience to see the true “good.” The reason that Moses did not write כיום הזה but added the letter ה writing כהיום הזה, is a reminder of the terrestrial universe which was created by means of the letter ה, the last letter of the tetragrammaton. The reason why Moses first referred to the reward in the hereafter is that the celestial regions preceded earth in creation as a habitat. After this Moses added: וצדקה תהיה לנו לפני ה’ אלו-הינו, “it, i.e. the performance of these commandments, will be considered a merit for us before the Lord our G’d.” The “good” promised us by the Torah will always be “in front of the Lord,” i.e. in the world of the souls. This is why Onkelos translates these words as וזכו, ”they will merit.” We may view this verse as a clear statement that there is a reward in the hereafter for performing the commandents. This then is the conclusion of the paragraph dealing with how to explain to the children of later generations why we are obligated and why it is in our interest to fulfill all these commandments.

And it shall be merit for us, that we take care to perform all this commandment before Hashem our God, as He has commanded us.

"And it shall be righteousness for us" — Some say there is here an allusion to the reward of commandments in the World to Come. According to the plain sense, it is the way of righteousness that we are obligated to keep His will, for He is our Master. What seems correct to me is that all the nations will see that we are righteous in keeping His commandments and His statutes, which are themselves righteous — for so it is written.

This is what I had in mind when I said to you וצדקה תהיה לו לטוב לנו כל הימים, it will be good for us not only in this life but will be a charitable act assuring us of life in the hereafter. We will enjoy the transient life on this earth as a result of having first assured ourselves through observance of the commandments of our share in the world to come, i.e. eternal life.

וצדקה תהיה לנו, "and it will be a righteousness for us, etc." What is the meaning of the word צדקה in this context? Nachmanides explains that the word refers to the reward for מצוה-performance. Inasmuch as we are G'd's slaves we are not entitled to any reward at all. If, nonetheless, G'd grants us a reward for our observing His commandments this is in the nature of צדקה, charity, as we have no claim. I do not believe that this explanation answers our problem. Moreover, we also need to understand the meaning of the words לפני ה׳ כאשר צונו, "before the Lord as He commanded us." I believe that we must understand our verse by remembering that there are two levels of serving G'd. One may serve the Lord out of fear or one may serve the Lord out of love. Every single creature, human or otherwise, is obligated to serve its master out of fear for its survival. Should it fail to do so, Maleachi 1,6 already quotes G'd as asking: "if I am to be served by you because you consider yourselves My slaves and I am your Master, where is the fear of Me?" This is also the meaning of Deut.10,12: "what does the Lord ask of you except to fear Him, etc?" The second level of serving G'd is service out of love for G'd. This is, of course, a great מצוה but it is not a requirement that man must love his Master. Legally speaking it suffices that the slave does not hate his Master. On the other hand, the master is obligated to look after the physical needs of the slave such as food, shelter, medical attention, etc., all in accordance with the master's resources. Moses writes "G'd has commanded us to fear Him," i.e. our obligation is to revere G'd whereas His obligation to us is לטוב לנו ולהחיותינו, "to ensure that we are well off and to keep us alive" in return for our discharging our obligation towards Him. Moses added the words כהיום הזה, "as of this day," meaning that just as G'd is discharging His obligation towards us today, so He will continue to do so. Devarim Rabbah 7 describes that while the Israelites were in the desert their garments grew with them as required, the clouds performed ironing duties, etc. Concerning the group of people who served the Lord out of love the Torah writes וצדקה תהיה לנו "this is accounted as a charitable act for us" as we are not obligated to perform service of the Lord from love. The nature of this love is described in Chovot Halevavot chapter אהבת השם section one in these words: "Love of G'd is a longing of one's soul and its inclining towards the Creator; this is a tendency of one's own self to cleave to the supreme Light represented by the Lord our G'd." The Torah writes: כאשר צונו "as He commanded us," to describe that the reason we relate to G'd out of love is not because we have any ulterior motives when we serve Him thus. We find the same idea in Psalms 40,9: "to do what pleases You, my G'd, is my desire." This is a description of someone who performs G'd's will out of pure love. Please read what I have written in Leviticus 18,2...

וצדקה תהיה לנו, “and it will be a righteousness for us, etc;” this verse has also not been spelled out completely; it should have read: 'וצדקה תהיה לנו לפני ה' אלוקינו כי נשמור וגו “and it will be a righteousness before the Lord our G-d, when we observe, etc.” in other words, Moses holds out the promises of a great reward for keeping the Torah. An alternate interpretation: this sentence is an appendage to the one that commenced with the question of the intelligent son in verse 20. Moses assures this son that there will be a great reward in store for him if he observes the various categories of commandments in the Torah about which he had enquired. This reward is the encouragement to diligently study and observe the Torah.

וצדקה תהיה לנו, “and it will be a merit for us, etc.” Although we are duty bound to observe all these commandments, and the idea that we would be entitled to be rewarded for doing so is quite beyond reason, Moses assures the people that such reward will nonetheless be in store for them, this being the nature of Hashem, Who devises ways and means to enable His people to acquire merits. Ibn Ezra writes that some scholars see in our verse (the word צדקה) an allusion to the world to come, where the reward for keeping the commandments will be handed out. According to the plain meaning of the text, the meaning is that it is no more than fair and just that we keep Hashem’s commandments as by what He did at the Exodus He has acquired us as His eternal servants obligated to do His bidding.