| 4Hear, Israel: God is presently only our God, but the rest of humanity will eventually acknowledge God as the one and only true deity. |
|
דשְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה | אֶחָֽד: |
| ה' אֱלֹהֵינוּ ה' אֶחָֽד - (lit.) God our God, God is one - i.e., God, who is now our God but not the God of the nations, will in future be universally acknowledged as the one God, as it says: “for then I will transform the nations’ speech into clear language, so that they all invoke the Name of God,” and: “on that day, God will be one and His Name will be one.” |
|
ה' אֱלֹהֵינוּ ה' אֶחָֽד.
ה' שֶׁהוּא אֱלֹהֵינוּ עַתָּה, וְלֹא אֱלֹהֵי הָאֻמּוֹת, הוּא עָתִיד לִהְיוֹת ה' אֶחָד, שֶׁנֶּאֱמַר (צפניה ג') כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה', וְנֶאֱמַר (זכריה י"ד) בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד (ע' ספרי):
|
| 5You must love God, your God, with all your heart, with your very soul, and with all your material means. |
|
הוְאָ֣הַבְתָּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָֽבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ: |
| וְאָהַבְתָּ - You must love - i.e., carry out His words with love, for he who acts out of love is not like one who acts out of fear, for regarding he who works for his master only out of fear, if the master overburdens him, he will quit serving him and leave. |
|
וְאָהַבְתָּ.
עֲשֵׂה דְּבָרָיו מֵאַהֲבָה, אֵינוֹ דוֹמֶה הָעוֹשֶׂה מֵאַהֲבָה לָעוֹשֶׂה מִיִּרְאָה, הָעוֹשֶׂה אֵצֶל רַבּוֹ מִיִּרְאָה, כְּשֶׁהוּא מַטְרִיחַ עָלָיו מַנִּיחוֹ וְהוֹלֵךְ לוֹ (שם):
|
| בְּכָל־לְבָֽבְךָ - With all your heart - i.e., with your two inclinations. Another explanation: “With all your heart” means that your heart should not be in dissension with the Omnipresent. |
|
בְּכָל־לְבָֽבְךָ.
בִּשְׁנֵי יְצָרֶיךָ (ספרי; ברכות נ"ד); דָּבָר אַחֵר בכל לבבך שֶׁלֹּא יִהְיֶה לִבְּךָ חָלוּק עַל הַמָּקוֹם (ספרי):
|
| וּבְכָל־נַפְשְׁךָ - (lit.) And with all your soul - i.e., even if He takes your soul, i.e., he requires you to surrender it. |
|
וּבְכָל־נַפְשְׁךָ.
אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשְׁךָ (ספרי; ברכות נ"ד):
|
| וּבְכָל־מְאֹדֶֽךָ - (lit.) And with all your strength - i.e., with all your material possessions. There are people whose possessions are dearer to them than their life; it therefore needs to say וּבְכָל מְאֹדֶךָ. Another explanation: וּבְכָל מְאֹדֶךָ means: love God whatever attribute He metes out to you, whether He treats you well or chastises you. Similarly, regarding King David, both these reactions are stated: “I will lift up the cup of salvations and invoke the Name of God,” and: “I encounter trouble and sorrow and invoke the Name of God.” |
|
וּבְכָל־מְאֹדֶֽךָ.
בְּכָל מָמוֹנְךָ, יֵשׁ לְךָ אָדָם שֶׁמָּמוֹנוֹ חָבִיב עָלָיו מִגּוּפוֹ, לְכָךְ נֶאֱמַר בְּכָל מְאֹדֶךָ. דָּבָר אַחֵר — ובכל מאדך בְּכָל מִדָּה וּמִדָּה שֶׁמּוֹדֵד לְךָ, בֵּין בְּמִדָּה טוֹבָה בֵּין בְּמִדַּת פֻּרְעָנוּת, וְכֵן דָּוִד הוּא אוֹמֵר (תהלים קט"ז) כּוֹס יְשׁוּעוֹת אֶשָּׂא צָרָה וְיָגוֹן אֶמְצָא וְגוֹ' (ע' ספרי):
|
| 6Keep these words that I command you today upon your heart. |
|
ווְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָֽנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם עַל־לְבָבֶֽךָ: |
| וְהָיוּ הַדְּבָרִים הָאֵלֶּה - (lit.) These words must be… And what is the expression of this love? “These words…you will keep upon your heart,” for as a result of studying the Torah, you will be aware of the Holy One, blessed be He, and cling to His ways, i.e. the commandments. |
|
וְהָיוּ הַדְּבָרִים הָאֵלֶּה.
וּמַהוּ הָאַהֲבָה? והיו הדברים האלה, שֶׁמִּתּוֹךְ כָּךְ אַתָּה מַכִּיר בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וּמְדַּבֵּק בִּדְרָכָיו (ספרי):
|
| אֲשֶׁר אָֽנֹכִי מְצַוְּךָ הַיּוֹם - That I command you today. They must not be in your eyes like an old royal decree (דְּיוֹטַגְמָא), which nobody values, but like a new royal decree toward which everyone runs. דְּיוֹטַגְמָא is Greek for a written royal edict. |
|
אֲשֶׁר אָֽנֹכִי מְצַוְּךָ הַיּוֹם.
לֹא יִהְיוּ בְּעֵינֶיךָ כִדְיוּטְגְּמָא יְשָׁנָה שֶׁאֵין אָדָם סוֹפְנָהּ, אֶלָּא כַּחֲדָשָׁה שֶׁהַכֹּל רָצִין לִקְרָאתָהּ; דְּיוּטְגְּמָא – מִצְוַת הַמֶּלֶךְ הַבָּאָה בְּמִכְתָּב (ספרי):
|
| 7You must learn the Torah for the sake of your students. You must discuss them when you are sitting in your house and when you are walking on the way; they must be your last concern when you lie down to sleep at night and your first concern when you wake up in the morning. |
|
זוְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֨ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ: |
| וְשִׁנַּנְתָּם - You must learn them. It is a term denoting “sharpness,” i.e., that the words of Torah be fluent in your mouth, so if someone asks you something, you will not need to hesitate about it, but be able to answer him immediately. |
|
וְשִׁנַּנְתָּם.
לְשׁוֹן חִדּוּד הוּא, שֶׁיִּהְיוּ מְחֻדָּדִים בְּפִיךָ, שֶׁאִם יִשְׁאָלְךָ אָדָם דָּבָר לֹא תְהֵא צָרִיךְ לְגַמְגֵּם בּוֹ אֶלָּא אֱמֹר לוֹ מִיָּד (ספרי; קידושין ל'):
|
| לְבָנֶיךָ - (lit.) For your sons - means here “your students.” We find throughout Scripture that students are termed “children,” as it says: “You are the children of God, your God,” and similarly it says: “the students of the prophets (בְנֵי הַנְּבִיאִים) who are at Bethel.” Similarly, King Chizkiyah, who taught Torah to all Israel, called them “children,” as it says: “My children, do not now make mistakes.” And in the same way that students are called “children,” as it says: “You are the children of God, your God,” so is the teacher called “father” and is therefore responsible to ensure his students can successfully navigate any difficulty they encounter in their studies, as it says: “My father! My father! Chariot of Israel…” where Elisha is referring to Elijah, his teacher. |
|
לְבָנֶיךָ.
אֵלּוּ הַתַּלְמִידִים, מָצִינוּ בְּכָל מָקוֹם שֶׁהַתַּלְמִידִים קְרוּייִם בָּנִים, שֶׁנֶּאֱמַר (דברים י"ד) בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם, וְאוֹמֵר (מלכים ב ב' בשינוי לשון) בְּנֵי הַנְּבִיאִים אֲשֶׁר בְּבֵית אֵל, וְכֵן בְּחִזְקִיָּהוּ, שֶׁלִּמֵּד תּוֹרָה לְכָל יִשְׂרָאֵל, וּקְרָאָם בָּנִים שֶׁנֶּאֱמַר (דברי הימים ב כ"ט) בָּנַי עַתָּה אַל תִּשָּׁלוּ. וּכְשֵׁם שֶׁהַתַּלְמִידִים קְרוּיִים בָּנִים (שֶׁנֶּאֱמַר בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם) כָּךְ הָרַב קָרוּי אָב, שֶׁנֶּאֱמַר (מלכים ב ב') אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וְגוֹ' (ספרי):
|
| וְדִבַּרְתָּ בָּם - You must discuss them - i.e., your main subject of speech must only be about them. Make them a chief occupation, and do not make them secondary. |
|
וְדִבַּרְתָּ בָּם.
שֶׁלֹּא יְהֵא עִקַּר דִּבּוּרְךָ אֶלָּא בָּם – עֲשֵׂם עִקָּר וְאַל תַּעֲשֵׂם טָפֵל (שם):
|
| וּבְשָׁכְבְּךָ - When you lie down. Based on this word, I might have thought that the commandment applies even if he lay down in the middle of the day; Scripture therefore states: וּבְקוּמֶךָ – (lit.) “when you get up,” where the same question may be asked: I might have thought that it applies even if he got up in the middle of the night; Scripture therefore states: “when you are sitting in your house and when you are walking on the way”i.e., the Torah expresses itself in terms of regular behavior, that the commandment applies at the regular time of lying down and at the regular time of getting up. |
|
וּבְשָׁכְבְּךָ.
יָכוֹל אֲפִלּוּ שָׁכַב בַּחֲצִי הַיּוֹם, תַּלְמוּד לוֹמָר ובקומך, יָכוֹל אֲפִלּוּ עָמַד בַּחֲצִי הַלַּיְלָה, תַּלְמוּד לוֹמָר בשבתך בביתך ובלכתך בדרך – דֶּרֶךְ אֶרֶץ דִּבְּרָה תוֹרָה, זְמַן שְׁכִיבָה וּזְמַן קִימָה (שם):
|
| 8You must bind them as a sign upon your arm and they must act as a reminder on your forehead, above the point between your eyes. |
|
חוּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹֽטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ: |
| וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ - You must bind them as a sign upon your arm. These are the tefilin worn on the arm. |
|
וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ.
אֵלּוּ תְּפִלִּין שֶׁבַּזְּרוֹעַ:
|
| וְהָיוּ לְטֹֽטָפֹת בֵּין עֵינֶֽיךָ - And they must act as a reminder between your eyes. These are the tefilin worn on the head. On account of the number of passages from the Torah that they contain, they are called טֹטָפֹת, for טָט in Coptic means “two,” and פַּת in Phrygian means “two.” |
|
וְהָיוּ לְטֹֽטָפֹת בֵּין עֵינֶֽיךָ.
אֵלּוּ תְּפִלִּין שֶׁבָּרֹאשׁ, וְעַל שֵׁם מִנְיַן פָּרָשִׁיּוֹתֵיהֶם נִקְרְאוּ טֹטָפוֹת, טט בְּכַתְפִּי שְׁתַּיִם פת בְּאַפְרִיקֵי שְׁתַּיִם (סנהדרין ד'):
|
| 9You must inscribe them upon a parchment placed on the doorposts of your house and upon your gates. |
|
טוּכְתַבְתָּ֛ם עַל־מְזֻז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ: |
| מְזֻזוֹת בֵּיתֶךָ - The doorposts of your house. It is written מְזֻזוֹת without the first ו, indicating that only one is needed. |
|
מְזֻזוֹת בֵּיתֶךָ.
מזזת כְּתִיב, שֶׁאֵין צָרִיךְ אֶלָּא אַחַת:
|
| וּבִשְׁעָרֶֽיךָ - And upon your gates. The plural form is stated to include gates of courtyards, gates of provinces, and gates of cities. |
|
וּבִשְׁעָרֶֽיךָ.
לְרַבּוֹת שַׁעֲרֵי חֲצֵרוֹת וְשַׁעֲרֵי מְדִינוֹת וְשַׁעֲרֵי עֲיָרוֹת (יומא י"א):
|
| 10When God, your God, brings you to the land that He swore to your forefathers—Abraham, Isaac, and Jacob—to give you, and you will benefit from great and good cities that you did not build, |
|
יוְהָיָ֞ה כִּֽי־יְבִֽיאֲךָ֣ | יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֶל־הָאָ֜רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע לַֽאֲבֹתֶ֛יךָ לְאַבְרָהָ֛ם לְיִצְחָ֥ק וּלְיַֽעֲקֹ֖ב לָ֣תֶת לָ֑ךְ עָרִ֛ים גְּדֹלֹ֥ת וְטֹבֹ֖ת אֲשֶׁ֥ר לֹֽא־בָנִֽיתָ: |
| 11houses full of all good things that you did not fill, hewn cisterns that you did not hew, and vineyards and olive trees that you did not plant, and you will eat and be satiated, |
|
יאוּבָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֘ אֲשֶׁ֣ר לֹֽא־מִלֵּ֒אתָ֒ וּבֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹֽא־חָצַ֔בְתָּ כְּרָמִ֥ים וְזֵיתִ֖ים אֲשֶׁ֣ר לֹֽא־נָטָ֑עְתָּ וְאָֽכַלְתָּ֖ וְשָׂבָֽעְתָּ: |
| חֲצוּבִים - Hewn. Since the Land of Israel is a place of stones and rocks, it is appropriate to use the term “hewn.” |
|
חֲצוּבִים.
לְפִי שֶׁהוּא מְקוֹם טְרָשִׁין וּסְלָעִים נוֹפֵל בּוֹ לְשׁוֹן חֲצִיבָה:
|
| 12beware, lest you forget God, who took you out of Egypt, out of the house where you were slaves. |
|
יבהִשָּׁ֣מֶר לְךָ֔ פֶּן־תִּשְׁכַּ֖ח אֶת־יְהֹוָ֑ה אֲשֶׁ֧ר הוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים: |
| מִבֵּית עֲבָדִֽים - Its meaning is as Onkelos translates it: מִבֵּית עַבְדוּתָא – “from the house of slavery” i.e., from the place where you were slaves. |
|
מִבֵּית עֲבָדִֽים.
כְּתַרְגּוּמוֹ מִבֵּית עַבְדוּתָא – מִמָּקוֹם שֶׁהֱיִיתֶם שָׁם עֲבָדִים:
|
| 13You must revere God, your God; you must worship Him; you must swear only by His Name. |
|
יגאֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ תִּירָ֖א וְאֹת֣וֹ תַֽעֲבֹ֑ד וּבִשְׁמ֖וֹ תִּשָּׁבֵֽעַ: |
| וּבִשְׁמוֹ תִּשָּׁבֵֽעַ - You must swear by His name. If you possess all these qualities, namely, that you revere His name and worship Him, you may swear by His Name, for since you revere His Name, you will be careful regarding your oath. But if you do not possess these qualities, do not swear by His Name. |
|
וּבִשְׁמוֹ תִּשָּׁבֵֽעַ.
אִם יֵשׁ בְּךָ כָּל הַמִּדּוֹת הַלָּלוּ, שֶׁאַתָּה יָרֵא אֶת שְׁמוֹ וְעוֹבֵד אוֹתוֹ, אָז בִּשְׁמוֹ תִּשָּׁבֵעַ, שֶׁמִּתּוֹךְ שֶׁאַתָּה יָרֵא אֶת שְׁמוֹ תְּהֵא זָהִיר בִּשְׁבוּעָתְךָ, וְאִם לָאו — לֹא תִשָּׁבֵעַ:
|
| 14Do not follow other peoples’ deities, especially the deities of the peoples who are around you, |
|
ידלֹ֣א תֵֽלְכ֔וּן אַֽחֲרֵ֖י אֱלֹהִ֣ים אֲחֵרִ֑ים מֵֽאֱלֹהֵי֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר סְבִיבֽוֹתֵיכֶֽם: |
| מֵֽאֱלֹהֵי הָֽעַמִּים אֲשֶׁר סְבִיבֽוֹתֵיכֶֽם - Any of the deities of the peoples who are around you. The same applies to those that are far away, but since you see those around you straying after them, it was necessary to give a special warning about them. |
|
מֵֽאֱלֹהֵי הָֽעַמִּים אֲשֶׁר סְבִיבֽוֹתֵיכֶֽם.
הוּא הַדִּין לָרְחוֹקִים, אֶלָּא לְפִי שֶׁאַתָּה רוֹאֶה אֶת סְבִיבוֹתֶיךָ תּוֹעִים אַחֲרֵיהֶם, הֻצְרַךְ לְהַזְהִיר עֲלֵיהֶם בְּיוֹתֵר:
|
| 15for God, your God, a zealous God, is among you. Take care lest the wrath of God, your God, be kindled against you and He annihilate you from the face of the earth. |
|
טוכִּ֣י אֵ֥ל קַנָּ֛א יְהֹוָ֥ה אֱלֹהֶ֖יךָ בְּקִרְבֶּ֑ךָ פֶּן־יֶֽ֠חֱרֶ֠ה אַף־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ בָּ֔ךְ וְהִשְׁמִ֣ידְךָ֔ מֵעַ֖ל פְּנֵ֥י הָֽאֲדָמָֽה: |
| 16You must not test God, your God, as you tested Him at Masah and Merivah. |
|
טזלֹ֣א תְנַסּ֔וּ אֶת־יְהֹוָ֖ה אֱלֹֽהֵיכֶ֑ם כַּֽאֲשֶׁ֥ר נִסִּיתֶ֖ם בַּמַּסָּֽה: |
| בַּמַּסָּֽה - At Masah - i.e., when they left Egypt, referring to when they tested Him regarding water, as it says: “is God present among us?” |
|
בַּמַּסָּֽה.
כְּשֶׁיָּצְאוּ מִמִּצְרַיִם שֶׁנִּסּוּהוּ בַמַּיִם, שֶׁנֶּאֱמַר הֲיֵשׁ ה' בְּקִרְבֵּנוּ (שמות י"ז):
|
| 17Diligently safeguard the commandments of God, your God, His testimonies, and His rules, which He has commanded you. |
|
יזשָׁמ֣וֹר תִּשְׁמְר֔וּן אֶת־מִצְוֹ֖ת יְהֹוָ֣ה אֱלֹֽהֵיכֶ֑ם וְעֵֽדֹתָ֥יו וְחֻקָּ֖יו אֲשֶׁ֥ר צִוָּֽךְ: |
| 18You must do what is proper and good in the eyes of God, in order that it go well with you and that you come and take possession of the good land that God swore to your forefathers |
|
יחוְעָשִׂ֛יתָ הַיָּשָׁ֥ר וְהַטּ֖וֹב בְּעֵינֵ֣י יְהֹוָ֑ה לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ וּבָ֗אתָ וְיָֽרַשְׁתָּ֙ אֶת־הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁר־נִשְׁבַּ֥ע יְהֹוָ֖ה לַֽאֲבֹתֶֽיךָ: |
| הַיָּשָׁר וְהַטּוֹב - What is proper and good. This refers to making a compromise and going beyond the letter of the law. |
|
הַיָּשָׁר וְהַטּוֹב.
זוֹ פְשָׁרָה לִפְנִים מִשּׁוּרַת הַדִּין:
|
| 19in order to drive out all your enemies from before you, as God has spoken. |
|
יטלַֽהֲדֹ֥ף אֶת־כָּל־אֹֽיְבֶ֖יךָ מִפָּנֶ֑יךָ כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה: |
| כַּֽאֲשֶׁר דִּבֶּר - As [God] has spoken. And where did He speak about this? “and I will throw into confusion all the people….” |
|
כַּֽאֲשֶׁר דִּבֶּר.
וְהֵיכָן דִּבֵּר? "וְהַמֹּתִי אֶת כָּל הָעָם וְגוֹ'" (שמות כ"ג):
|
| 20If your child asks you at some point in the future, saying, ‘What is the basis for the testimonies, rules, and ordinances that God, our God, has commanded you?’ |
|
ככִּֽי־יִשְׁאָֽלְךָ֥ בִנְךָ֛ מָחָ֖ר לֵאמֹ֑ר מָ֣ה הָֽעֵדֹ֗ת וְהַֽחֻקִּים֙ וְהַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹהֵ֖ינוּ אֶתְכֶֽם: |
| כִּֽי־יִשְׁאָֽלְךָ בִנְךָ מָחָר - If (lit.) tomorrow your child asks you. Sometimes מָחָר does not mean “tomorrow,” but refers to a later time. |
|
כִּֽי־יִשְׁאָֽלְךָ בִנְךָ מָחָר.
יֵשׁ מָחָר שֶׁהוּא אַחַר זְמַן:
|
| 21You must say to your child, ‘We were slaves to Pharaoh in Egypt, and God took us out of Egypt with a mighty hand. |
|
כאוְאָֽמַרְתָּ֣ לְבִנְךָ֔ עֲבָדִ֛ים הָיִ֥ינוּ לְפַרְעֹ֖ה בְּמִצְרָ֑יִם וַיֹּֽצִיאֵ֧נוּ יְהֹוָ֛ה מִמִּצְרַ֖יִם בְּיָ֥ד חֲזָקָֽה: |
| 22God afflicted Egypt, Pharaoh, and all his household with great and terrible signs and marvels before our eyes. |
|
כבוַיִּתֵּ֣ן יְהֹוָ֡ה אוֹתֹ֣ת וּ֠מֹֽפְתִ֠ים גְּדֹלִ֨ים וְרָעִ֧ים | בְּמִצְרַ֛יִם בְּפַרְעֹ֥ה וּבְכָל־בֵּית֖וֹ לְעֵינֵֽינוּ: |
| 23He took us out of there in order that He might bring us to our land and give us the land that He swore to our forefathers. |
|
כגוְאוֹתָ֖נוּ הוֹצִ֣יא מִשָּׁ֑ם לְמַ֨עַן֙ הָבִ֣יא אֹתָ֔נוּ לָ֤תֶת לָ֨נוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֵֽינוּ: |
| 24God commanded us to fulfill all these rules, to cultivate respect for God, our God, for our good all the days, and to keep us alive, as we are today. |
|
כדוַיְצַוֵּ֣נוּ יְהֹוָ֗ה לַֽעֲשׂוֹת֙ אֶת־כָּל־הַֽחֻקִּ֣ים הָאֵ֔לֶּה לְיִרְאָ֖ה אֶת־יְהֹוָ֣ה אֱלֹהֵ֑ינוּ לְט֥וֹב לָ֨נוּ֙ כָּל־הַיָּמִ֔ים לְחַיֹּתֵ֖נוּ כְּהַיּ֥וֹם הַזֶּֽה: |
| 25It will be for our merit that we safeguard these rules by studying how to perform them properly, in order to observe all these commandments before God, our God, as He has commanded us.’ |
|
כהוּצְדָקָ֖ה תִּֽהְיֶה־לָּ֑נוּ כִּֽי־נִשְׁמֹ֨ר לַֽעֲשׂ֜וֹת אֶת־כָּל־הַמִּצְוָ֣ה הַזֹּ֗את לִפְנֵ֛י יְהֹוָ֥ה אֱלֹהֵ֖ינוּ כַּֽאֲשֶׁ֥ר צִוָּֽנוּ: |
