ב"ה

Magazine 5762 (2001-2002) Mishpatim

Torah Reading for Va'etchanan

Show content in:

EnglishBothHebrew

First Portion

Devarim (Deuteronomy) Chapter 3

23“I entreated God at that time, saying,		כגוָֽאֶתְחַנַּ֖ן אֶל־יְהֹוָ֑ה בָּעֵ֥ת הַהִ֖וא לֵאמֹֽר:
וָֽאֶתְחַנַּן - I entreated. Whenever the term חִנּוּן is used, it refers to the giving of a free gift. Although the righteous can rely on the merit of their good deeds, they request from the Omnipresent only a free gift. Since God had said to Moses: וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן “I will show favor when I choose to show favor,” 1 he also spoke to Him with the expression וָאֶתְחַנַּן. Another explanation: This is one of the 10 expressions by which prayer is described, as stated in Sifrei.		וָֽאֶתְחַנַּן. אֵין חִנּוּן בְּכָל מָקוֹם אֶלָּא לְשׁוֹן מַתְּנַת חִנָּם – אַף עַל פִּי שֶׁיֵּשׁ לָהֶם לַצַּדִּיקִים לִתְלוֹת בְּמַעֲשֵׂיהֶם הַטּוֹבִים אֵין מְבַקְּשִׁים מֵאֵת הַמָּקוֹם אֶלָּא מַתְּנַת חִנָּם, (לְפִי שֶׁאָמַר לוֹ וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן אָמַר לוֹ בִּלְשׁוֹן וָאֶתְחַנַּן); דָּבָר אַחֵר זֶה אֶחָד מֵעֲשָׂרָה לְשׁוֹנוֹת שֶׁנִּקְרֵאת תְּפִלָּה, כִּדְאִיתָא בְּסִפְרֵי:
בָּעֵת הַהִוא - At that time - after I conquered the land of Sichon and Og, which I eventually apportioned to the tribes of Reuben and Gad, I imagined that the vow forbidding me to enter the Land of Israel might have been annulled.		בָּעֵת הַהִוא. לְאַחַר שֶׁכָּבַשְׁתִּי אֶרֶץ סִיחוֹן וְעוֹג דִּמִּיתִי שֶׁמָּא הֻתַּר הַנֶּדֶר:
לֵאמֹֽר - (lit.) To say. This is one of three places where Moses said before the Omnipresent, “I will not let You alone until You inform me whether or not You will fulfill my request.”		לֵאמֹֽר. זֶה אֶחָד מִגּ' מְקוֹמוֹת שֶׁאָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם אֵינִי מַנִּיחֲךָ עַד שֶׁתּוֹדִיעֵנִי אִם תַּעֲשֶׂה שְׁאֵלָתִי אִם לָאו (ספרי):
24‘God, You took the initiative to show Your servant Your magnanimity and Your strong hand, for who is like You, God, in heaven or on earth, who can match Your deeds and Your might?		כדאֲדֹנָ֣י יֱהֹוִ֗ה אַתָּ֤ה הַֽחִלּ֨וֹתָ֙ לְהַרְא֣וֹת אֶת־עַבְדְּךָ֔ אֶ֨ת־גָּדְלְךָ֔ וְאֶת־יָֽדְךָ֖ הַֽחֲזָקָ֑ה אֲשֶׁ֤ר מִי־אֵל֙ בַּשָּׁמַ֣יִם וּבָאָ֔רֶץ אֲשֶׁר־יַֽעֲשֶׂ֥ה כְמַֽעֲשֶׂ֖יךָ וְכִגְבֽוּרֹתֶֽךָ:
ה' אלהים - (lit.) My lord, God - i.e., He who is merciful when meting out justice.		ה' אלהים. רַחוּם בַּדִּין:
אַתָּה הַֽחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ - You took the initiative to show Your servant - an opening to stand and pray even when a decree has already been decreed. Moses said to God: I learned this from You, for You said to me after the people had sinned with the Golden Calf: “now, let Me be.” 2 Was I holding on to You then, that I should let You be? Rather, You said this to provide an opening, indicating that it was up to me to pray on their behalf. I thought to do the same now, too.		אַתָּה הַֽחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ. פֶּתַח, לִהְיוֹת עוֹמֵד וּמִתְפַּלֵּל אַף עַל פִּי שֶׁנִּגְזְרָה גְּזֵרָה; אָמַר לוֹ מִמְּךָ לָמַדְתִּי, שֶׁאָמַרְתָּ לִי (שמות ל"ב) "וְעַתָּה הַנִּיחָה לִּי", וְכִי תוֹפֵס הָיִיתִי בְךָ? אֶלָּא לִפְתֹּחַ פֶּתַח, שֶׁבִּי הָיָה תָלוּי לְהִתְפַּלֵּל עֲלֵיהֶם, כְּמוֹ כֵן הָיִיתִי סָבוּר לַעֲשׂוֹת עַכְשָׁו (ספרי):
אֶת־גָּדְלְךָ - (lit.) Your greatness. This refers to Your attribute of goodness in pardoning sin, as it says: וְעַתָּה יִגְדַּל נָא כֹּחַ אֲדֹנָי “Therefore, please, let the strength of God be increased….” 3		אֶת־גָּדְלְךָ. זוֹ מִדַּת טוּבְךָ, וְכֵן הוּא אוֹמֵר (במדבר י"ד) "וְעַתָּה יִגְדַּל נָא כֹּחַ ה'":
וְאֶת־יָֽדְךָ - And Your hand. This refers to Your right hand, which is outstretched to all creatures of the world to accept their repentance.		וְאֶת־יָֽדְךָ. זוֹ יְמִינְךָ שֶׁהִיא פְּשׁוּטָה לְכָל בָּאֵי עוֹלָם:
הַֽחֲזָקָה - Strong. For You mightily suppress the trait of strict judgment with mercy.		הַֽחֲזָקָה. שֶׁאַתָּה כוֹבֵשׁ בְּרַחֲמִים אֶת מִדַּת הַדִּין בְּחָזְקָה (ספרי):
אֲשֶׁר מִי־אֵל וגו' - For who is God… You are not like a king of flesh and blood, who has advisers and counselors who object when he wishes to act kindly and be forbearing. 4 Regarding You, there is no one who can object if You would forgive me and annul Your decree. According to its straightforward meaning, it means: You have begun to show Your servant the conquest of the Land of Israel by letting me lead the war against Sichon and Og, as is written: רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ “Behold, I have begun to deliver before you,” 5 so show me too the war against the 31 kings of Canaan!		אֲשֶׁר מִי־אֵל וגו'. אֵינְךָ דוֹמֶה לְמֶלֶךְ בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ יוֹעֲצִין וְסַנְקַתֶּדְרִין הַמַמְּחִין בְּיָדוֹ כְּשֶׁרוֹצֶה לַעֲשׂוֹת חֶסֶד וְלַעֲבֹר עַל מִדּוֹתָיו, אַתָּה אֵין מִי שֶׁיִּמְחֶה בְיָדְךָ אִם תִּמְחֹל לִי וּתְבַטֵּל גְּזֵרָתְךָ; וּלְפִי פְשׁוּטוֹ אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ מִלְחֶמֶת סִיחוֹן וְעוֹג, – כְּדִכְתִיב (דברים ב') "רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ", – הַרְאֵנִי מִלְחֶמֶת ל"א מְלָכִים:
25Please let me cross over and see the good land that is on the west side of the Jordan River, including the good mountain and the Temple, which is called “the Lebanon.”’		כהאֶעְבְּרָה־נָּ֗א וְאֶרְאֶה֙ אֶת־הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֖ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן הָהָ֥ר הַטּ֛וֹב הַזֶּ֖ה וְהַלְּבָנֹֽן:
אֶעְבְּרָה־נָּא - Please let me cross over. נָא is none other than an expression of request.		אֶעְבְּרָה־נָּא. אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה:
הָהָר הַטּוֹב הַזֶּה - The good mountain. This refers to Jerusalem.		הָהָר הַטּוֹב הַזֶּה. זוֹ יְרוּשָׁלַיִם:
וְהַלְּבָנֹֽן - And the Lebanon. This refers to the Holy Temple.		וְהַלְּבָנֹֽן. זֶה בֵּית הַמִּקְדָּשׁ (ספרי):
26But God became angry with me because of my improper response to you, and He did not heed me. God said to me, ‘This suffices for you. Speak to Me no more regarding this matter.		כווַיִּתְעַבֵּ֨ר יְהֹוָ֥ה בִּי֙ לְמַ֣עַנְכֶ֔ם וְלֹ֥א שָׁמַ֖ע אֵלָ֑י וַיֹּ֨אמֶר יְהֹוָ֤ה אֵלַי֙ רַב־לָ֔ךְ אַל־תּ֗וֹסֶף דַּבֵּ֥ר אֵלַ֛י ע֖וֹד בַּדָּבָ֥ר הַזֶּֽה:
וַיִּתְעַבֵּר ה' - God was angry - i.e., He became filled with anger.		וַיִּתְעַבֵּר ה'. נִתְמַלֵּא חֵמָה:
לְמַעַנְכֶם - means here “because of you.” You caused this to happen to me, and so it says: “they angered God at the ‘water of contention,’ and He punished Moses on their account.” 6		לְמַעַנְכֶם. אַתֶּם גְּרַמְתֶּם לִי, וְכֵן הוּא אוֹמֵר (תהלים ק"ו) "וַיַּקְצִיפוּ עַל מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם":
רַב־לָךְ - This suffices for you – so that people not say, “How harsh is the Master, and how stubbornly persistent is the disciple!” Another explanation: רַב לָךְ - much more (רַב) than what you request is held in store for you, i.e., the great (רַב) goodness that is hidden away for you in the afterlife. 7		רַב־לָךְ. שֶׁלֹּא יֹאמְרוּ הָרַב כַּמָּה קָשֶׁה וְהַתַּלְמִיד כַּמָּה סַרְבָן וּמַפְצִיר (סוטה י"ג); דָּבָר אַחֵר — רב לך, הַרְבֵּה מִזֶּה שָׁמוּר לְךָ, רַב טוּב הַצָּפוּן לְךָ (ספרי):
27Ascend to the peak of Mount Nebo and lift up your eyes westward, northward, southward, and eastward, and see it with your own eyes—for you will not cross this Jordan River.		כזעֲלֵ֣ה \| רֹ֣אשׁ הַפִּסְגָּ֗ה וְשָׂ֥א עֵינֶ֛יךָ יָ֧מָּה וְצָפֹ֛נָה וְתֵימָ֥נָה וּמִזְרָ֖חָה וּרְאֵ֣ה בְעֵינֶ֑יךָ כִּי־לֹ֥א תַֽעֲבֹ֖ר אֶת־הַיַּרְדֵּ֥ן הַזֶּֽה:
וּרְאֵה בְעֵינֶיךָ - And see with your own eyes. You requested of Me, “let me see the good land.” 8 I will show you all of it, as it says: “and God showed him all the land.” 9		וּרְאֵה בְעֵינֶיךָ. בִּקַּשְׁתָּ מִמֶּנִּי וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה, אֲנִי מַרְאֶה לְךָ אֶת כֻּלָּהּ שֶׁנֶּאֱמַר (דברים ל"ב) "וַיַּרְאֵהוּ ה' אֶת כָּל הָאָרֶץ":
28Command Joshua not to be fazed by the people. Strengthen him and encourage him, for he will cross over the river before this people, and he will apportion to them the land that you will see.’		כחוְצַ֥ו אֶת־יְהוֹשֻׁ֖עַ וְחַזְּקֵ֣הוּ וְאַמְּצֵ֑הוּ כִּי־ה֣וּא יַֽעֲבֹ֗ר לִפְנֵי֙ הָעָ֣ם הַזֶּ֔ה וְהוּא֙ יַנְחִ֣יל אוֹתָ֔ם אֶת־הָאָ֖רֶץ אֲשֶׁ֥ר תִּרְאֶֽה:
וְצַו אֶת־יְהוֹשֻׁעַ - Command Joshua - regarding the troubles, the burdens, and the quarrels that he will have to bear.		וְצַו אֶת־יְהוֹשֻׁעַ. עַל הַטְּרָחוֹת וְעַל הַמַּשָּׂאוֹת וְעַל הַמְּרִיבוֹת:
וְחַזְּקֵהוּ וְאַמְּצֵהוּ - Strengthen him and encourage him - with your words, so that he not become disheartened and say: “Just as my master was punished because of them, so will I eventually be punished because of them.” I therefore promise him that he will cross over, and he will apportion the land to them.		וְחַזְּקֵהוּ וְאַמְּצֵהוּ. בִּדְבָרֶיךָ, שֶׁלֹּא יֵרַךְ לִבּוֹ לוֹמַר כְּשֵׁם שֶׁנֶּעֱנַשׁ רַבִּי עֲלֵיהֶם, כָּךְ סוֹפִי לֵעָנֵשׁ עֲלֵיהֶם, מַבְטִיחוֹ אֲנִי כִּי הוּא יַעֲבֹר וְהוּא יַנְחִיל (ע' ספרי):
כִּי־הוּא יַֽעֲבֹר - For he will cross over – i.e., if he passes before them, they will possess the land, but if not, they will not possess the land. So you find when Joshua sent some of the people to conquer Ai while he stayed behind in the camp: “the men of Ai killed 36 men of them.” When Joshua then fell upon his face in prayer, God told him: קֻם לָךְ “Arise” – written קָם לָךְ, implying: You are the one who remains (קָם) in his place and sends My sons out to war - why do you fall upon your face? 10 Did I not say to Moses, your teacher: ‘If Joshua passes before them, they will pass, but if not, they will not pass’?”		כִּי־הוּא יַֽעֲבֹר. אִם יַעֲבֹר לִפְנֵיהֶם יִנְחֲלוּ, וְאִם לָאו לֹא יִנְחֲלוּ; וְכֵן אַתָּה מוֹצֵא כְּשֶׁשָּׁלַח מִן הָעָם אֶל הָעַי וְהוּא יָשַׁב, "וַיַּכּוּ מֵהֶם אַנְשֵׁי הָעַי וְגוֹ'" (יהושע ז') וְכֵיוָן שֶׁנָּפַל עַל פָּנָיו אָמַר לוֹ "קֻם לָךְ" – קם לך כְּתִיב, אַתָּה הוּא הָעוֹמֵד בִּמְקוֹמְךָ וּמְשַׁלֵּחַ אֶת בָּנַי לַמִּלְחָמָה, לָמָּה זֶּה אַתָּה נֹפֵל עַל פָּנֶיךָ? לֹא כָךְ אָמַרְתִּי לְמֹשֶׁה רַבְּךָ אִם הוּא עוֹבֵר עוֹבְרִין וְאִם לָאו אֵין עוֹבְרִין (ספרי):
29We remained in the valley opposite Beit Pe’or.		כטוַנֵּ֣שֶׁב בַּגָּ֔יְא מ֖וּל בֵּ֥ית פְּעֽוֹר:
וַנֵּשֶׁב בַּגָּיְא וגו' - We remained in the valley… And there you became attached to idolatry, but nevertheless the next verse continues: “So now, Israel, listen to the rules,” indicating that all is forgiven for you. I, however, did not merit that I be forgiven.		וַנֵּשֶׁב בַּגָּיְא וגו'. וְנִצְמַדְתֶּם לַעֲבוֹדָה זָרָה, וְאַף עַל פִּי כֵן ועתה ישראל שמע אל החקים, וְהַכֹּל מָחוּל לְךָ, וַאֲנִי לֹא זָכִיתִי לִמָּחֵל לִי:

Devarim (Deuteronomy) Chapter 4

1So now, Israel, listen to the rules and ordinances that I am teaching you to observe, in order that you may live and enter and take possession of the land that God, God of your forefathers, is giving you.		אוְעַתָּ֣ה יִשְׂרָאֵ֗ל שְׁמַ֤ע אֶל־הַֽחֻקִּים֙ וְאֶל־הַמִּשְׁפָּטִ֔ים אֲשֶׁ֧ר אָֽנֹכִ֛י מְלַמֵּ֥ד אֶתְכֶ֖ם לַֽעֲשׂ֑וֹת לְמַ֣עַן תִּֽחְי֗וּ וּבָאתֶם֙ וִֽירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁ֧ר יְהֹוָ֛ה אֱלֹהֵ֥י אֲבֹֽתֵיכֶ֖ם נֹתֵ֥ן לָכֶֽם:
2Do not add anything to what I command you, nor subtract from it, in order to observe the commandments of God, your God, that I am commanding you.		בלֹ֣א תֹסִ֗פוּ עַל־הַדָּבָר֙ אֲשֶׁ֤ר אָֽנֹכִי֙ מְצַוֶּ֣ה אֶתְכֶ֔ם וְלֹ֥א תִגְרְע֖וּ מִמֶּ֑נּוּ לִשְׁמֹ֗ר אֶת־מִצְו‍ֹת֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֥ה אֶתְכֶֽם:
לֹא תֹסִפוּ - Do not add - by, for instance, putting five passages into tefilin instead of four, taking five plant parts for the commandment of lulav instead of four, tying five tassels on a garment instead of four, and similarly: וְלֹא תִגְרְעוּ “nor subtract” by using fewer items in each case.		לֹא תֹסִפוּ. כְּגוֹן חָמֵשׁ פָּרָשִׁיּוֹת בַּתְּפִלִּין, חֲמֵשֶׁת מִינִין בַּלּוּלָב, וְחָמֵשׁ צִיצִיּוֹת, וְכֵן "לֹא תִגְרְעוּ" (ע' ספרי פ' ראה):
3You have seen with your own eyes what God did in the incident of Ba’al Pe’or, how God, your God, exterminated from your midst every individual who followed Ba’al Pe’or.		געֵֽינֵיכֶם֙ הָֽרֹא֔וֹת אֵ֛ת אֲשֶׁר־עָשָׂ֥ה יְהֹוָ֖ה בְּבַ֣עַל פְּע֑וֹר כִּ֣י כָל־הָאִ֗ישׁ אֲשֶׁ֤ר הָלַךְ֙ אַֽחֲרֵ֣י בַֽעַל־פְּע֔וֹר הִשְׁמִיד֛וֹ יְהֹוָ֥ה אֱלֹהֶ֖יךָ מִקִּרְבֶּֽךָ:
4All of you who are alive today are attached to God, your God.		דוְאַתֶּם֙ הַדְּבֵקִ֔ים בַּֽיהֹוָ֖ה אֱלֹֽהֵיכֶ֑ם חַיִּ֥ים כֻּלְּכֶ֖ם הַיּֽוֹם:

Footnotes

see Daniel 6.

See Psalms 31:20.

below, 34:1.

Second Portion

Devarim (Deuteronomy) Chapter 4

5Look: as God, my God, commanded me to, I have taught you rules and ordinances to abide by in the land that you are entering in order to possess.		הרְאֵ֣ה \| לִמַּ֣דְתִּי אֶתְכֶ֗ם חֻקִּים֙ וּמִשְׁפָּטִ֔ים כַּֽאֲשֶׁ֥ר צִוַּ֖נִי יְהֹוָ֣ה אֱלֹהָ֑י לַֽעֲשׂ֣וֹת כֵּ֔ן בְּקֶ֣רֶב הָאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם בָּאִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ:
6You must safeguard and perform them, for that is what will attest to your wisdom and your understanding in the eyes of other peoples, who will hear all these rules and say, ‘Only this great nation is such a wise and understanding people.’		ווּשְׁמַרְתֶּם֘ וַֽעֲשִׂיתֶם֒ כִּ֣י הִ֤וא חָכְמַתְכֶם֙ וּבִ֣ינַתְכֶ֔ם לְעֵינֵ֖י הָֽעַמִּ֑ים אֲשֶׁ֣ר יִשְׁמְע֗וּן אֵ֚ת כָּל־הַֽחֻקִּ֣ים הָאֵ֔לֶּה וְאָֽמְר֗וּ רַ֚ק עַם־חָכָ֣ם וְנָב֔וֹן הַגּ֥וֹי הַגָּד֖וֹל הַזֶּֽה:
וּשְׁמַרְתֶּם - You must safeguard. This refers to studying the Torah.		וּשְׁמַרְתֶּם. זוֹ מִשְׁנָה:
וַֽעֲשִׂיתֶם - And perform. This is to be understood literally, i.e., performing the commandments.		וַֽעֲשִׂיתֶם. כְּמַשְׁמָעוֹ (שם):
כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם וגו' - For that is your wisdom and your understanding…. i.e., through this you will be considered wise and understanding in the eyes of the nations.		כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם וגו'. בָּזֹאת תֵּחָשְׁבוּ חֲכָמִים וּנְבוֹנִים לְעֵינֵי הָעַמִּים:
7For what great nation is there that has a god as near to it as God, our God, is to us whenever we call upon Him?		זכִּ֚י מִי־ג֣וֹי גָּד֔וֹל אֲשֶׁר־ל֥וֹ אֱלֹהִ֖ים קְרֹבִ֣ים אֵלָ֑יו כַּֽיהֹוָ֣ה אֱלֹהֵ֔ינוּ בְּכָל־קָרְאֵ֖נוּ אֵלָֽיו:
8And what great nation is there that has rules and ordinances as just as this entire Torah, which I am setting before you today?		חוּמִי֙ גּ֣וֹי גָּד֔וֹל אֲשֶׁר־ל֛וֹ חֻקִּ֥ים וּמִשְׁפָּטִ֖ים צַדִּיקִ֑ם כְּכֹל֙ הַתּוֹרָ֣ה הַזֹּ֔את אֲשֶׁ֧ר אָֽנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּֽוֹם:
חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם - Rules and ordinances as just - i.e., proper and acceptable.		חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם. הֲגוּנִים וּמְקֻבָּלִים:
9Just be wary and guard yourself carefully lest you forget the things that you saw with your own eyes, and lest these things depart from your heart all the days of your life—and you must impart them as well to your children and to your children’s children—		טרַ֡ק הִשָּׁ֣מֶר לְךָ֩ וּשְׁמֹ֨ר נַפְשְׁךָ֜ מְאֹ֗ד פֶּן־תִּשְׁכַּ֨ח אֶת־הַדְּבָרִ֜ים אֲשֶׁר־רָא֣וּ עֵינֶ֗יךָ וּפֶן־יָס֨וּרוּ֙ מִלְּבָ֣בְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וְהֽוֹדַעְתָּ֥ם לְבָנֶ֖יךָ וְלִבְנֵ֥י בָנֶֽיךָ:
רַק הִשָּׁמֶר לְךָ … פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים - Just be wary…lest you forget the things. Only then, when you do not forget them but perform them correctly, will you be considered wise and understanding, but if, through forgetfulness, you perform them incorrectly, you will be considered fools.		רַק הִשָּׁמֶר לְךָ … פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים. אָז, כְּשֶׁלֹּא תִשְׁכְּחוּ אוֹתָם וְתַעֲשׂוּם עַל אֲמִתָּתָם, תֵּחָשְׁבוּ חֲכָמִים וּנְבוֹנִים, וְאִם תְּעַוְּתוּ אוֹתָם מִתּוֹךְ שִׁכְחָה, תֵּחָשְׁבוּ שׁוֹטִים:
10namely, the day you stood before God, your God, at Mount Horeb, when God said to me, ‘Assemble the people for Me; I will let them hear My words, in order that they learn to revere Me all the days that they live on the earth, and in order that they teach their children to revere Me, as well.’		יי֗וֹם אֲשֶׁ֨ר עָמַ֜דְתָּ לִפְנֵ֨י יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ בְּחֹרֵב֒ בֶּֽאֱמֹ֨ר יְהֹוָ֜ה אֵלַ֗י הַקְהֶל־לִי֙ אֶת־הָעָ֔ם וְאַשְׁמִעֵ֖ם אֶת־דְּבָרָ֑י אֲשֶׁ֨ר יִלְמְד֜וּן לְיִרְאָ֣ה אֹתִ֗י כָּל־הַיָּמִים֙ אֲשֶׁ֨ר הֵ֤ם חַיִּים֙ עַל־הָ֣אֲדָמָ֔ה וְאֶת־בְּנֵיהֶ֖ם יְלַמֵּדֽוּן:
יוֹם אֲשֶׁר עָמַדְתָּ - The day you stood. This refers to the previous verse: “you saw with your own eyes on the day you stood at Horeb” – that you saw God’s voices and the flames.		יוֹם אֲשֶׁר עָמַדְתָּ. מוּסָב עַל מִקְרָא שֶׁלְּמַעְלָה מִמֶּנּוּ אשר ראו עיניך – יום אשר עמדת בחרב אֲשֶׁר רָאִיתָ הַקּוֹלוֹת וְאֶת הַלַּפִּידִים:
יִלְמְדוּן - is translated by Onkelos as יֵלְפוּן, i.e., they learn for themselves.		יִלְמְדוּן. יֵלְפוּן – לְעַצְמָם:
יְלַמֵּדוּן - is translated by Onkelos as יְאַלְּפוּן, i.e., they teach to others.		יְלַמֵּדוּן. יְאַלְּפוּן – לַאֲחֵרִים:
11You approached and stood at the foot of the mountain; the mountain burned with fire that rose up to the midst of heaven, and it was enveloped by darkness, a normal cloud, and a thick cloud.		יאוַתִּקְרְב֥וּן וַתַּֽעַמְד֖וּן תַּ֣חַת הָהָ֑ר וְהָהָ֗ר בֹּעֵ֤ר בָּאֵשׁ֙ עַד־לֵ֣ב הַשָּׁמַ֔יִם ח֖שֶׁךְ עָנָ֥ן וַֽעֲרָפֶֽל:
12God spoke to you out of the midst of the fire. You heard the sound of the words but saw no image; you only heard God’s voice.		יבוַיְדַבֵּ֧ר יְהֹוָ֛ה אֲלֵיכֶ֖ם מִתּ֣וֹךְ הָאֵ֑שׁ ק֤וֹל דְּבָרִים֙ אַתֶּ֣ם שֹֽׁמְעִ֔ים וּתְמוּנָ֛ה אֵֽינְכֶ֥ם רֹאִ֖ים זֽוּלָתִ֥י קֽוֹל:
13He told you the terms of His covenant that He commanded you to observe, summarizing it in the Ten Commandments, and He inscribed them on two stone tablets.		יגוַיַּגֵּ֨ד לָכֶ֜ם אֶת־בְּרִית֗וֹ אֲשֶׁ֨ר צִוָּ֤ה אֶתְכֶם֙ לַֽעֲשׂ֔וֹת עֲשֶׂ֖רֶת הַדְּבָרִ֑ים וַיִּכְתְּבֵ֔ם עַל־שְׁנֵ֖י לֻח֥וֹת אֲבָנִֽים:
14God commanded me at that time to teach you the rules and ordinances, so that you should perform them in the land into which you are crossing in order to possess.		ידוְאֹתִ֗י צִוָּ֤ה יְהֹוָה֙ בָּעֵ֣ת הַהִ֔וא לְלַמֵּ֣ד אֶתְכֶ֔ם חֻקִּ֖ים וּמִשְׁפָּטִ֑ים לַֽעֲשֽׂתְכֶ֣ם אֹתָ֔ם בָּאָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹֽבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ:
וְאֹתִי צִוָּה ה' לְלַמֵּד אֶתְכֶם - God commanded me at that time to teach you - the Oral Law.		וְאֹתִי צִוָּה ה' לְלַמֵּד אֶתְכֶם. תּוֹרָה שֶׁבְּעַל פֶּה:
15You must guard yourselves carefully, for you did not see any image on the day that God spoke to you at Mount Horeb out of the midst of the fire.		טווְנִשְׁמַרְתֶּ֥ם מְאֹ֖ד לְנַפְשֹֽׁתֵיכֶ֑ם כִּ֣י לֹ֤א רְאִיתֶם֙ כָּל־תְּמוּנָ֔ה בְּי֗וֹם דִּבֶּ֨ר יְהֹוָ֧ה אֲלֵיכֶ֛ם בְּחֹרֵ֖ב מִתּ֥וֹךְ הָאֵֽשׁ:
16Be careful lest you become corrupt and make a sculpted image for yourselves: the representation of any form, whether it be the likeness of a male or a female person;		טזפֶּ֨ן־תַּשְׁחִת֔וּן וַֽעֲשִׂיתֶ֥ם לָכֶ֛ם פֶּ֖סֶל תְּמוּנַ֣ת כָּל־סָ֑מֶל תַּבְנִ֥ית זָכָ֖ר א֥וֹ נְקֵבָֽה:
סָמֶל - means: form.		סָמֶל. צוּרָה:
17the likeness of any beast that is on the earth; the likeness of any winged bird that flies in the sky;		יזתַּבְנִ֕ית כָּל־בְּהֵמָ֖ה אֲשֶׁ֣ר בָּאָ֑רֶץ תַּבְנִית֙ כָּל־צִפּ֣וֹר כָּנָ֔ף אֲשֶׁ֥ר תָּע֖וּף בַּשָּׁמָֽיִם:
18the likeness of anything that crawls on the ground; or the likeness of any fish that is in the water lower than the earth surrounding it.		יחתַּבְנִ֕ית כָּל־רֹמֵ֖שׂ בַּֽאֲדָמָ֑ה תַּבְנִ֛ית כָּל־דָּגָ֥ה אֲשֶׁר־בַּמַּ֖יִם מִתַּ֥חַת לָאָֽרֶץ:
19Be careful lest you lift up your eyes toward heaven and see the sun, the moon, the stars, or all the hosts of heaven, which God, your God, appointed to give light to all people who dwell under the entire heaven, and be lured to prostrate yourselves before them and worship them.		יטוּפֶן־תִּשָּׂ֨א עֵינֶ֜יךָ הַשָּׁמַ֗יְמָה וְ֠רָאִ֠יתָ אֶת־הַשֶּׁ֨מֶשׁ וְאֶת־הַיָּרֵ֜חַ וְאֶת־הַכּֽוֹכָבִ֗ים כֹּ֚ל צְבָ֣א הַשָּׁמַ֔יִם וְנִדַּחְתָּ֛ וְהִשְׁתַּֽחֲוִ֥יתָ לָהֶ֖ם וַֽעֲבַדְתָּ֑ם אֲשֶׁ֨ר חָלַ֜ק יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ אֹתָ֔ם לְכֹל֙ הָ֣עַמִּ֔ים תַּ֖חַת כָּל־הַשָּׁמָֽיִם:
וּפֶן־תִּשָּׂא עֵינֶיךָ - Lest you lift up your eyes - with intent to focus upon the matter and set your heart to go astray after them.		וּפֶן־תִּשָּׂא עֵינֶיךָ. לְהִסְתַּכֵּל בַּדָּבָר וְלָתֵת לֵב לִטְעוֹת אַחֲרֵיהֶם:
אֲשֶׁר חָלַק ה' - Which God…appointed to all people. to provide light for them. 1 Another explanation: God assigned them as deities in that He did not prevent the nations from straying after them, but allowed them to slip upon their vain ideas, so as to eventually remove them from the world. Similarly, it says: “sin flatters itself in the evil person’s eyes, so that God discover his transgression and hate him.” 2		אֲשֶׁר חָלַק ה'. לְהָאִיר לָהֶם (מגילה ט'); דָּבָר אַחֵר לֶאֱלוֹהוֹת, לֹא מְנָעָן מִלִּטְעוֹת אַחֲרֵיהֶם אֶלָּא הֶחֱלִיקָם בְּדִבְרֵי הַבְלֵיהֶם לְטָרְדָם מִן הָעוֹלָם, וְכֵן הוּא אוֹמֵר (תהלים ל"ו) "כִּי הֶחֱלִיק אֵלָיו בְּעֵינָיו לִמְצֹא עֲוֹנוֹ לִשְׂנֹא" (עבודה זרה נ"ה):
20God took you and brought you out of the iron crucible, out of Egypt, to become a people whom He can call His heritage, as you are today.		כוְאֶתְכֶם֙ לָקַ֣ח יְהֹוָ֔ה וַיּוֹצִ֥א אֶתְכֶ֛ם מִכּ֥וּר הַבַּרְזֶ֖ל מִמִּצְרָ֑יִם לִֽהְי֥וֹת ל֛וֹ לְעַ֥ם נַֽחֲלָ֖ה כַּיּ֥וֹם הַזֶּֽה:
מִכּוּר - כּוּר is the iron vessel used for refining gold.		מִכּוּר. כּוּר הוּא כְלִי שֶׁמְּזַקְּקִים בּוֹ אֶת הַזָּהָב:
21God became angry with me because of you, and He swore that I would neither cross the Jordan River nor enter the good land that God, your God, is giving you as an inheritance.		כאוַֽיהֹוָ֥ה הִתְאַנַּף־בִּ֖י עַל־דִּבְרֵיכֶ֑ם וַיִּשָּׁבַ֗ע לְבִלְתִּ֤י עָבְרִי֙ אֶת־הַיַּרְדֵּ֔ן וּלְבִלְתִּי־בֹא֙ אֶל־הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַֽחֲלָֽה:
הִתְאַנַּף־ - means: He was filled with anger.		הִתְאַנַּף־. נִתְמַלֵּא רֹגֶז:
עַל־דִּבְרֵיכֶם - (lit.) Regarding your things - means regarding you and because of your affairs.		עַל־דִּבְרֵיכֶם. עַל אוֹדוֹתֵיכֶם, עַל עִסְקֵיכֶם:
22For I must die in this land; I will not cross the Jordan River. You, however, will cross it, and you will take possession of this good land.		כבכִּ֣י אָֽנֹכִ֥י מֵת֙ בָּאָ֣רֶץ הַזֹּ֔את אֵינֶ֥נִּי עֹבֵ֖ר אֶת־הַיַּרְדֵּ֑ן וְאַתֶּם֙ עֹ֣בְרִ֔ים וִֽירִשְׁתֶּ֕ם אֶת־הָאָ֥רֶץ הַטּוֹבָ֖ה הַזֹּֽאת:
כִּי אָֽנֹכִי מֵת וגו' אֵינֶנִּי עֹבֵר - For I must die…I will not cross. Why did Moses need to say this? Once he is dead, how can he cross the Jordan?! Moses only meant: Even my bones will not cross.		כִּי אָֽנֹכִי מֵת וגו' אֵינֶנִּי עֹבֵר. מֵאַחַר שֶׁמֵּת מֵהֵיכָן יַעֲבֹר? אֶלָּא אַף עַצְמוֹתַי אֵינָם עוֹבְרִים (ספרי במדבר כ"ז):
23Beware lest you forget the covenant of God, your God, that He made with you, and make for yourselves a sculpted image, the likeness of anything, which God, your God, has forbidden you to do.		כגהִשָּֽׁמְר֣וּ לָכֶ֗ם פֶּן־תִּשְׁכְּחוּ֙ אֶת־בְּרִ֤ית יְהֹוָה֙ אֱלֹ֣הֵיכֶ֔ם אֲשֶׁ֥ר כָּרַ֖ת עִמָּכֶ֑ם וַֽעֲשִׂיתֶ֨ם לָכֶ֥ם פֶּ֨סֶל֙ תְּמ֣וּנַת כֹּ֔ל אֲשֶׁ֥ר צִוְּךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
תְּמוּנַת כֹּל - The likeness of anything - i.e., the likeness of any object.		תְּמוּנַת כֹּל. תְּמוּנַת כָּל דָּבָר:
אֲשֶׁר צִוְּךָ ה' - (lit.) Which God has commanded you - means that He has commanded you regarding it that you not do so.		אֲשֶׁר צִוְּךָ ה'. אֲשֶׁר צִוְּךָ שֶׁלֹּא לַעֲשׂוֹת:
24For God, your God, is a consuming fire; He is a zealous God.		כדכִּ֚י יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֵ֥שׁ אֹֽכְלָ֖ה ה֑וּא אֵ֖ל קַנָּֽא:
אֵל קַנָּֽא - A zealous God - i.e., He is zealous to avenge; “enprendre” in Old French (“to get angry”). He asserts His anger to punish those who serve idols.		אֵל קַנָּֽא. מְקַנֵּא לִנְקֹם, אנפר"מנט בְּלַעַז, מִתְחָרֶה עַל רָגְזוֹ לְהִפָּרַע מֵעוֹבְדֵי עֲבוֹדָה זָרָה:
25When you have children and grandchildren, and are long-established in the land, and you become corrupt and make a sculpted image, the likeness of anything, and do evil in the eyes of God, your God, provoking Him to anger by worshiping it,		כהכִּֽי־תוֹלִ֤יד בָּנִים֙ וּבְנֵ֣י בָנִ֔ים וְנֽוֹשַׁנְתֶּ֖ם בָּאָ֑רֶץ וְהִשְׁחַתֶּ֗ם וַֽעֲשִׂ֤יתֶם פֶּ֨סֶל֙ תְּמ֣וּנַת כֹּ֔ל וַֽעֲשִׂיתֶ֥ם הָרַ֛ע בְּעֵינֵ֥י יְהֹוָֽה־אֱלֹהֶ֖יךָ לְהַכְעִיסֽוֹ:
וְנֽוֹשַׁנְתֶּם - And are long-established. Moses hereby hinted to them that they would be exiled from the land after 852 years, the numerical value of וְנוֹשַׁנְתֶּם. However, God sent them into exile early, after 850 years, two years before the number of וְנוֹשַׁנְתֶּם, so that the threat “you will utterly perish” 3 would not be fulfilled regarding them. This is what is meant by what it says: “God hurried the evil and brought it upon us, for God, our God, is righteous” 4 – He acted beneficently toward us by hastening the exile and bringing it two years before its time.		וְנֽוֹשַׁנְתֶּם. רָמַז לָהֶם שֶׁיִּגְלוּ מִמֶּנָּה לְסוֹף שְׁמוֹנֶה מֵאוֹת וַחֲמִשִּׁים וּשְׁתַּיִם שָׁנָה כְּמִנְיַן "וְנוֹשַׁנְתֶּם", וְהוּא הִקְדִּים וְהִגְלָם לְסוֹף שְׁמוֹנֶה מֵאוֹת וַחֲמִשִּׁים, וְהִקְדִּים שְׁתֵּי שָׁנִים לִ"וְנוֹשַׁנְתֶּם", כְּדֵי שֶׁלֹּא יִתְקַיֵּם בָּהֶם כִּי אָבֹד תֹּאבֵדוּן, וְזֶהוּ שֶׁנֶּאֱמַר (דניאל ט') "וַיִּשְׁקֹד עַל הָרָעָה וַיְבִיאֶהָ עָלֵינוּ כִּי צַדִּיק ה' אֱלֹהֵינוּ" – צְדָקָה עָשָׂה עִמָּנוּ שֶׁמִּהֵר לַהֲבִיאָהּ שְׁתֵּי שָׁנִים לִפְנֵי זְמַנָּהּ (סנהדרין ל"ח; גיטין פ"ח):
26I invoke heaven and earth today as witnesses against you that you will speedily and utterly perish from the land into which you are crossing the Jordan River to possess; you will not endure in it, but will be utterly destroyed.		כוהַֽעִידֹ֩תִי֩ בָכֶ֨ם הַיּ֜וֹם אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֗רֶץ כִּֽי־אָבֹ֣ד תֹּאבֵדוּן֘ מַהֵר֒ מֵעַ֣ל הָאָ֔רֶץ אֲשֶׁ֨ר אַתֶּ֜ם עֹֽבְרִ֧ים אֶת־הַיַּרְדֵּ֛ן שָׁ֖מָּה לְרִשְׁתָּ֑הּ לֹא־תַֽאֲרִיכֻ֤ן יָמִים֙ עָלֶ֔יהָ כִּ֥י הִשָּׁמֵ֖ד תִּשָּֽׁמֵדֽוּן:
הַֽעִידֹתִי בָכֶם - I invoke as witnesses against you - i.e., I hereby call them to be witnesses that I have warned you.		הַֽעִידֹתִי בָכֶם. הִנְנִי מַזְמִינָם לִהְיוֹת עֵדִים שֶׁהִתְרֵיתִי בָכֶם:
27God will scatter you among the peoples, and you will remain few in number among the nations to where God will lead you.		כזוְהֵפִ֧יץ יְהֹוָ֛ה אֶתְכֶ֖ם בָּֽעַמִּ֑ים וְנִשְׁאַרְתֶּם֙ מְתֵ֣י מִסְפָּ֔ר בַּגּוֹיִ֕ם אֲשֶׁ֨ר יְנַהֵ֧ג יְהֹוָ֛ה אֶתְכֶ֖ם שָֽׁמָּה:
28As slaves to idol-worshippers, it will be as though you will be worshiping their deities there—man’s handiwork, wood and stone—that cannot see, hear, eat, or smell.		כחוַֽעֲבַדְתֶּם־שָׁ֣ם אֱלֹהִ֔ים מַֽעֲשֵׂ֖ה יְדֵ֣י אָדָ֑ם עֵ֣ץ וָאֶ֔בֶן אֲשֶׁ֤ר לֹֽא־יִרְאוּן֙ וְלֹ֣א יִשְׁמְע֔וּן וְלֹ֥א יֹֽאכְל֖וּן וְלֹ֥א יְרִיחֻֽן:
וַֽעֲבַדְתֶּם־שָׁם אֱלֹהִים - (lit.) And you will worship deities there. Its meaning is as Onkelos translates it; i.e., when you serve those who serve idols, it will be as though you are serving idols.		וַֽעֲבַדְתֶּם־שָׁם אֱלֹהִים. כְּתַרְגּוּמוֹ, מִשֶּׁאַתֶּם עוֹבְדִים לְעוֹבְדֵיהֶם כְּאִלּוּ אַתֶּם עוֹבְדִים לָהֶם:
29You will eventually seek God, your God, from there, and you will find Him if you seek Him with all your heart and with all your soul.		כטוּבִקַּשְׁתֶּ֥ם מִשָּׁ֛ם אֶת־יְהֹוָ֥ה אֱלֹהֶ֖יךָ וּמָצָ֑אתָ כִּ֣י תִדְרְשֶׁ֔נּוּ בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
30When you are distressed, and all these things happen to you in the end of the days of your exile, you will return to God, your God, and obey Him.		לבַּצַּ֣ר לְךָ֔ וּמְצָא֕וּךָ כֹּ֖ל הַדְּבָרִ֣ים הָאֵ֑לֶּה בְּאַֽחֲרִית֙ הַיָּמִ֔ים וְשַׁבְתָּ֙ עַד־יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְשָֽׁמַעְתָּ֖ בְּקֹלֽוֹ:
31For God, your God, is a merciful God: He will not loosen His hold on you nor destroy you; neither will He forget the covenant of your forefathers, which He swore to them.		לאכִּ֣י אֵ֤ל רַחוּם֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לֹ֥א יַרְפְּךָ֖ וְלֹ֣א יַשְׁחִיתֶ֑ךָ וְלֹ֤א יִשְׁכַּח֙ אֶת־בְּרִ֣ית אֲבֹתֶ֔יךָ אֲשֶׁ֥ר נִשְׁבַּ֖ע לָהֶֽם:
לֹא יַרְפְּךָ - (lit.) He will not let you slip - from holding on to you with His hands. The term לֹא יַרְפְּךָ is a causative (hif’il) form, i.e., He will not allow you to slip; He will not separate you from being with Him. Similarly: אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ “I took hold of Him and would not let Him go,” 5 which is not vocalized אֶרְפֶּנּוּ. Any instance of the term רִפְיוֹן may be used in a causative or reflexive sense, as in: הַרְפֵּה לָהּ “let go of her,” 6 meaning: let her come loose; and הֶרֶף מִמֶּנִּי “Leave Me alone,” 7 which means literally: loosen yourself from Me.		לֹא יַרְפְּךָ. מִלְּהַחֲזִיק בְּךָ בְּיָדָיו, וּלְשׁוֹן לֹא יַרְפְּךָ לְשׁוֹן לֹא יַפְעִיל הוּא – לֹא יִתֵּן לְךָ רִפְיוֹן, לֹא יַפְרִישׁ אוֹתְךָ מֵאֶצְלוֹ, וְכֵן "אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ" (שיר השירים ג') שֶׁלֹּא נִנְקַד אֶרְפֶּנּוּ; כָּל לְשׁוֹן רִפְיוֹן מוּסָב עַל לְשׁוֹן מַפְעִיל וּמִתְפַּעֵל, כְּמוֹ "הַרְפֵּה לָהּ" (מלכים ב ד') – תֵּן לָהּ רִפְיוֹן, "הֶרֶף מִמֶּנִּי" (דברים ט') – הִתְרַפֵּה מִמֶּנִּי:
32You need only inquire regarding the early days that preceded you—since the day that God created humanity on the earth—and from one end of heaven to the other, whether there was ever anything like this great phenomenon, or was the likes of it ever heard:		לבכִּ֣י שְׁאַל־נָא֩ לְיָמִ֨ים רִֽאשֹׁנִ֜ים אֲשֶׁר־הָי֣וּ לְפָנֶ֗יךָ לְמִן־הַיּוֹם֙ אֲשֶׁר֩ בָּרָ֨א אֱלֹהִ֤ים \| אָדָם֙ עַל־הָאָ֔רֶץ וּלְמִקְצֵ֥ה הַשָּׁמַ֖יִם וְעַד־קְצֵ֣ה הַשָּׁמָ֑יִם הֲנִֽהְיָ֗ה כַּדָּבָ֤ר הַגָּדוֹל֙ הַזֶּ֔ה א֖וֹ הֲנִשְׁמַ֥ע כָּמֹֽהוּ:
לְיָמִים ראשונים - (lit.) To early days - means: regarding the early days.		לְיָמִים ראשונים. עַל יָמִים רִאשׁוֹנִים:
וּלְמִקְצֵה הַשָּׁמַיִם - From one end of heaven - i.e., also ask this question to all beings who exist from one end of heaven to the other. This is its straightforward meaning. But its Midrashic explanation is: It teaches us that originally, Adam’s height reached from earth to heaven, which is the same measurement as one end of the world to the other. 8		וּלְמִקְצֵה הַשָּׁמַיִם. וְגַם שְׁאַל לְכָל הַבְּרוּאִים אֲשֶׁר מִקָּצֶה אֶל קָצֶה, זֶהוּ פְּשׁוּטוֹ; וּמִדְרָשׁוֹ, מְלַמֵּד עַל קוֹמָתוֹ שֶׁל אָדָם שֶׁהָיְתָה מִן הָאָרֶץ עַד הַשָּׁמַיִם, וְהוּא הַשִּׁעוּר עַצְמוֹ אֲשֶׁר מִקָּצֶה אֶל קָצֶה (סנהדרין ל"ח):
הֲנִֽהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה - Whether there was anything like this great phenomenon. And what is this great phenomenon? – “Did a people ever hear…?”		הֲנִֽהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה. וּמַהוּ הַדָּבָר הַגָּדוֹל, השמע עם וגו':
33Did a people ever hear God’s voice speaking out of the midst of the fire, as you have heard, and remain alive?		לגהֲשָׁ֣מַ֥ע עָם֩ ק֨וֹל אֱלֹהִ֜ים מְדַבֵּ֧ר מִתּֽוֹךְ־הָאֵ֛שׁ כַּֽאֲשֶׁר־שָׁמַ֥עְתָּ אַתָּ֖ה וַיֶּֽחִי:
34Or has any god miraculously come and taken for himself a nation from the midst of another nation, with trials, signs, marvels, war, a mighty hand, an outstretched arm, or great manifestations of his presence, as all that God, your God, did for you in Egypt before your eyes?		לדא֣וֹ \| הֲנִסָּ֣ה אֱלֹהִ֗ים לָ֠ב֠וֹא לָקַ֨חַת ל֣וֹ גוֹי֘ מִקֶּ֣רֶב גּוֹי֒ בְּמַסֹּת֩ בְּאֹתֹ֨ת וּבְמֽוֹפְתִ֜ים וּבְמִלְחָמָ֗ה וּבְיָ֤ד חֲזָקָה֙ וּבִזְר֣וֹעַ נְטוּיָ֔ה וּבְמֽוֹרָאִ֖ים גְּדֹלִ֑ים כְּ֠כֹ֠ל אֲשֶׁר־עָשָׂ֨ה לָכֶ֜ם יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם בְּמִצְרַ֖יִם לְעֵינֶֽיךָ:
אוֹ הֲנִסָּה אֱלֹהִים - means: “did any deity perform miracles to come and take for himself a nation…?”		אוֹ הֲנִסָּה אֱלֹהִים. הֲכִי עָשָׂה נִסִּים שׁוּם אֱלוֹהַּ , :
לָבוֹא לָקַחַת לוֹ גוֹי וגו' - All these words with a ה prefix are rhetorical questions, and are therefore vocalized with a chataf-patach: הֲנִהְיָה, הֲנִשְׁמַע, הֲנִסָּה, הֲשָׁמַע.		לָבוֹא לָקַחַת לוֹ גוֹי וגו'. כָּל הֵהִי"ן הַלָּלוּ תְּמִיהוֹת הֵן, לְכָךְ נְקוּדוֹת הֵן בַּחֲטָף פַּתָּח: הֲנִהְיָה, הֲנִשְׁמַע, הֲשָׁמַע, הֲנִסָּה:
בְּמַסֹּת - With trials - Through trials, He showed them His might, such as: “Show off at my expense” 9 by testing if I can do this. This is called נִסָּיוֹן “a trial.”		בְּמַסֹּת. עַל יְדֵי נִסְיוֹנוֹת הוֹדִיעָם גְּבוּרוֹתָיו, כְּגוֹן "הִתְפָּאֵר עָלַי" (שמות ח') אִם אוּכַל לַעֲשׂוֹת כֵּן, הֲרֵי זֶה נִסָּיוֹן:
בְּאֹתֹת - means with signs. so that they believe that Moses is the agent of the Omnipresent, such as: “What is that in your hand?” 10 where the staff turned into a snake.		בְּאֹתֹת. בְּסִימָנִין, לְהַאֲמִין שֶׁהוּא שְׁלוּחוֹ שֶׁל מָקוֹם, כְּגוֹן "מַה זֶּה בְיָדֶךָ" (שם ד'):
וּבְמֽוֹפְתִים - These are wonders, referring to the fact that He brought upon them wondrous plagues.		וּבְמֽוֹפְתִים. הֵם נִפְלָאוֹת, שֶׁהֵבִיא עֲלֵיהֶם מַכּוֹת מֻפְלָאוֹת:
ובמלחמה - With war. at the Sea of Reeds, as it says: “for God is fighting for them.” 11		ובמלחמה. בים, שנאמר (שם יד כה) כי ה' נלחם להם:
35You were shown in order to know that God is the only God; there is no other reality besides Him.		להאַתָּה֙ הָרְאֵ֣תָ לָדַ֔עַת כִּ֥י יְהֹוָ֖ה ה֣וּא הָֽאֱלֹהִ֑ים אֵ֥ין ע֖וֹד מִלְּבַדּֽוֹ:
הָרְאֵתָ - Its meaning is as Onkelos translates it: אִתַּחֲזִיתָא “you were shown.” When the Holy One, blessed be He, gave the Torah, He opened the seven heavens for the Israelites so they could see how they manifest Divinity, and just as He tore open the upper spheres, so did He tear open the lower ones, and they saw that He is the sole reality within creation. It thus says: “You were shown in order to know.”		הָרְאֵתָ. כְּתַרְגּוּמוֹ "אִתְחֲזֵיתָא"; כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַתּוֹרָה פָּתַח לָהֶם שִׁבְעָה רְקִיעִים, וּכְשֵׁם שֶׁקָּרַע אֶת הָעֶלְיוֹנִים כָּךְ קָרַע אֶת הַתַּחְתּוֹנִים, וְרָאוּ שֶׁהוּא יְחִידִי, לְכָךְ נֶאֱמַר "אַתָּה הָרְאֵתָ לָדַעַת":
36From heaven He made you hear His voice, to instruct you; upon the earth, He showed you His great fire; and you heard His words issuing out of the midst of the fire.		לומִן־הַשָּׁמַ֛יִם הִשְׁמִֽיעֲךָ֥ אֶת־קֹל֖וֹ לְיַסְּרֶ֑ךָּ וְעַל־הָאָ֗רֶץ הֶרְאֲךָ֙ אֶת־אִשּׁ֣וֹ הַגְּדוֹלָ֔ה וּדְבָרָ֥יו שָׁמַ֖עְתָּ מִתּ֥וֹךְ הָאֵֽשׁ:
37Because He loved your forefathers and chose their seed after them, He took you out of Egypt in front of Him with His great strength,		לזוְתַ֗חַת כִּ֤י אָהַב֙ אֶת־אֲבֹתֶ֔יךָ וַיִּבְחַ֥ר בְּזַרְע֖וֹ אַֽחֲרָ֑יו וַיּוֹצִֽאֲךָ֧ בְּפָנָ֛יו בְּכֹח֥וֹ הַגָּדֹ֖ל מִמִּצְרָֽיִם:
וְתַחַת כִּי אָהַב - Because He loved - i.e., all this He did because He loved them.		וְתַחַת כִּי אָהַב. וְכָל זֶה תַּחַת אֲשֶׁר אָהַב:
וַיּוֹצִֽאֲךָ בְּפָנָיו - He brought you out in front of Him - like a person leads his son in front of him, as it says: “The angel of God who had been advancing…moved, going behind them.” 12 Another explanation: וַיּוֹצִאֲךָ בְּפָנָיו means: He took you out in the presence of your forefathers, as it says: “He performed wonders in front of their forefathers.” 13 Do not be surprised that the forefathers are mentioned in the singular, for they are referred to here in the singular: וַיִּבְחַר בְּזַרְעוֹ אַחֲרָיו “He chose (lit.) his seed after him,” where “his” and “him” refer to the forefathers.		וַיּוֹצִֽאֲךָ בְּפָנָיו. כְּאָדָם הַמַּנְהִיג בְּנוֹ לְפָנָיו, שֶׁנֶּאֱמַר "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ וְגוֹ' וַיֵּלֶךְ מֵאַחֲרֵיהֶם" (שם). דָּבָר אַחֵר, ויוצאך בפניו – בִּפְנֵי אֲבוֹתָיו, כְּמָה שֶׁנֶּאֱמַר "נֶגֶד אֲבוֹתָם עָשָׂה פֶלֶא" (תהילים ע"ח); וְאַל תִּתְמַהּ עַל שֶׁהִזְכִּירָם בִּלְשׁוֹן יָחִיד, שֶׁהֲרֵי כְתָבָם בִּלְשׁוֹן יָחִיד – ויבחר בזרעו אחריו:
38in order to drive out from before you nations greater and stronger than you, to bring you to their land and give you their land as an inheritance, as you see today.		לחלְהוֹרִ֗ישׁ גּוֹיִ֛ם גְּדֹלִ֧ים וַֽעֲצֻמִ֛ים מִמְּךָ֖ מִפָּנֶ֑יךָ לַֽהֲבִֽיאֲךָ֗ לָֽתֶת־לְךָ֧ אֶת־אַרְצָ֛ם נַֽחֲלָ֖ה כַּיּ֥וֹם הַזֶּֽה:
מִמְּךָ מִפָּנֶיךָ - (lit.) Than you from before you. Rearrange the words and thus interpret the verse: To drive out from before you nations that are greater and stronger than you.		מִמְּךָ מִפָּנֶיךָ. סָרְסֵהוּ וְדָרְשֵׁהוּ: לְהוֹרִישׁ מִפָּנֶיךָ גּוֹיִם גְּדוֹלִים וַעֲצוּמִים מִמְּךָ:
כַּיּוֹם הַזֶּֽה - As today - i.e., as you see today.		כַּיּוֹם הַזֶּֽה. כַּאֲשֶׁר אַתָּה רוֹאֶה הַיּוֹם:
39You must know today and consider in your heart that God is the only God in heaven above and on earth below; there is nothing else.		לטוְיָֽדַעְתָּ֣ הַיּ֗וֹם וַֽהֲשֵֽׁבֹתָ֘ אֶל־לְבָבֶ֒ךָ֒ כִּ֤י יְהֹוָה֙ ה֣וּא הָֽאֱלֹהִ֔ים בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּ֑חַת אֵ֖ין עֽוֹד:
40You must observe His rules and His commandments that I am commanding you today, so that it may go well with you and your children after you, and so that you may endure in the land that God, your God, is giving to you forever.”		מוְשָֽׁמַרְתָּ֞ אֶת־חֻקָּ֣יו וְאֶת־מִצְו‍ֹתָ֗יו אֲשֶׁ֨ר אָֽנֹכִ֤י מְצַוְּךָ֙ הַיּ֔וֹם אֲשֶׁר֙ יִיטַ֣ב לְךָ֔ וּלְבָנֶ֖יךָ אַֽחֲרֶ֑יךָ וּלְמַ֨עַן תַּֽאֲרִ֤יךְ יָמִים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לְךָ֖ כָּל־הַיָּמִֽים:

Footnotes

Megilah 9b.

1 Kings 4:27.

Third Portion

Devarim (Deuteronomy) Chapter 4

41Moses then decided to designate three cities on the side of the Jordan River that is toward the sunrise,		מאאָ֣ז יַבְדִּ֤יל משֶׁה֙ שָׁל֣שׁ עָרִ֔ים בְּעֵ֖בֶר הַיַּרְדֵּ֑ן מִזְרְחָ֖ה שָֽׁמֶשׁ:
אָז יַבְדִּיל - Then [Moses] (lit.) will designate. He took it to heart to be concerned about the matter, that is, if he should designate them. Even though they would not afford refuge until those cities in Canaan had also been designated, Moses said to himself: “Since an opportunity has arisen to fulfill a commandment that can be fulfilled, I will go ahead and fulfill it.”		אָז יַבְדִּיל. נָתַן לֵב לִהְיוֹת חָרֵד לַדָּבָר שֶׁיַּבְדִּילֵם, וְאַף עַל פִּי שֶׁאֵינָן קוֹלְטוֹת עַד שֶׁיֻּבְדְּלוּ אוֹתָן שֶׁבְּאֶרֶץ כְּנַעַן, אָמַר מֹשֶׁה מִצְוָה שֶׁאֶפְשָׁר לְקַיְּמָהּ אֲקַיְּמֶנָּה (מכות י'):
בְּעֵבֶר הַיַּרְדֵּן מִזְרְחָה שָֽׁמֶשׁ - On the side of the Jordan toward the sunrise - i.e., on the side that is to the east of the Jordan.		בְּעֵבֶר הַיַּרְדֵּן מִזְרְחָה שָֽׁמֶשׁ. בְּאוֹתוֹ עֵבֶר שֶׁבְּמִזְרָחוֹ שֶׁל יַרְדֵּן:
מִזְרְחָה שָֽׁמֶשׁ - Toward the sunrise. Since מִזְרְחָה is in the construct state, the ר is vocalized with a chataf (sheva), meaning the rising of the sun, i.e., the place from where the sun rises.		מִזְרְחָה שָֽׁמֶשׁ. לְפִי שֶׁהוּא דָּבוּק, נְקוּדָה רֵי"שׁ בַּחֲטָף, מִזְרָח שֶׁל שֶׁמֶשׁ – מְקוֹם זְרִיחַת הַשֶּׁמֶשׁ:
42so that a murderer might flee there, provided that he murders his fellow inadvertently, not having hated him previously. He may flee to one of these cities in order that he might live.		מבלָנֻ֨ס שָׁ֜מָּה רוֹצֵ֗חַ אֲשֶׁ֨ר יִרְצַ֤ח אֶת־רֵעֵ֨הוּ֙ בִּבְלִי־דַ֔עַת וְה֛וּא לֹֽא־שׂנֵ֥א ל֖וֹ מִתְּמֹ֣ל שִׁלְשֹׁ֑ם וְנָ֗ס אֶל־אַחַ֛ת מִן־הֶֽעָרִ֥ים הָאֵ֖ל וָחָֽי:
43Betzer in the desert, in the plain-country of the tribe of Reuben; Ramot in Gilead of the tribe of Gad; and Golan in Bashan of the tribe of Manasseh.		מגאֶת־בֶּ֧צֶר בַּמִּדְבָּ֛ר בְּאֶ֥רֶץ הַמִּישֹׁ֖ר לָרֽאוּבֵנִ֑י וְאֶת־רָאמֹ֤ת בַּגִּלְעָד֙ לַגָּדִ֔י וְאֶת־גּוֹלָ֥ן בַּבָּשָׁ֖ן לַֽמְנַשִּֽׁי:
44The following is the instruction that Moses set before the Israelites.		מדוְזֹ֖את הַתּוֹרָ֑ה אֲשֶׁר־שָׂ֣ם משֶׁ֔ה לִפְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל:
וְזֹאת הַתּוֹרָה - (lit.) This is the instruction - i.e., that which he is going to set out before them after this passage.		וְזֹאת הַתּוֹרָה. זוֹ שֶׁהוּא עָתִיד לְסַדֵּר אַחַר פָּרָשָׁה זוֹ:
45These are the testimonies, rules, and ordinances that Moses spoke to the Israelites when they went out of Egypt,		מהאֵ֚לֶּה הָֽעֵדֹ֔ת וְהַֽחֻקִּ֖ים וְהַמִּשְׁפָּטִ֑ים אֲשֶׁ֨ר דִּבֶּ֤ר משֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּצֵאתָ֖ם מִמִּצְרָֽיִם:
אֵלֶּה הָֽעֵדֹת אֲשֶׁר דִּבֶּר - These are the testimonies…that [Moses] spoke. i.e., these are the very same ones that he had told them when they left Egypt, and now he repeated them to them in the plains of Moab.		אֵלֶּה הָֽעֵדֹת אֲשֶׁר דִּבֶּר. הֵם הֵם אֲשֶׁר דִּבֵּר בְּצֵאתָם מִמִּצְרַיִם, חָזַר וּשְׁנָאָהּ לָהֶם בְּעַרְבוֹת מוֹאָב:
46on the east side of the Jordan River, in the valley opposite Beit Pe’or, in the land of King Sichon of the Amorites, who dwelt in Cheshbon, whom Moses and the Israelites smote after they went out of Egypt.		מובְּעֵ֨בֶר הַיַּרְדֵּ֜ן בַּגַּ֗יְא מ֚וּל בֵּ֣ית פְּע֔וֹר בְּאֶ֗רֶץ סִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּחֶשְׁבּ֑וֹן אֲשֶׁ֨ר הִכָּ֤ה משֶׁה֙ וּבְנֵ֣י יִשְׂרָאֵ֔ל בְּצֵאתָ֖ם מִמִּצְרָֽיִם:
47They took possession of his land, as well as the land of King Og of Bashan, the two kings of the Amorites who were on the side of the Jordan River toward the sunrise,		מזוַיִּֽירְשׁ֨וּ אֶת־אַרְצ֜וֹ וְאֶת־אֶ֣רֶץ \| ע֣וֹג מֶֽלֶךְ־הַבָּשָׁ֗ן שְׁנֵי֙ מַלְכֵ֣י הָֽאֱמֹרִ֔י אֲשֶׁ֖ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן מִזְרַ֖ח שָֽׁמֶשׁ:
אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן - Who were on the side of the Jordan - i.e., that is to the east, for the other side was to the west.		אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן. שֶׁהוּא בַּמִּזְרָח, שֶׁהָעֵבֶר הַשֵּׁנִי הָיָה בַּמַּעֲרָב:
48from Aro’er, which is on the edge of the Arnon gorge, to Mount Sion, which is Mount Hermon,		מחמֵֽעֲרֹעֵ֞ר אֲשֶׁ֨ר עַל־שְׂפַת־נַ֧חַל אַרְנֹ֛ן וְעַד־הַ֥ר שִׂיאֹ֖ן ה֥וּא חֶרְמֽוֹן:
49and the entire plain across the Jordan River eastward, as far as the sea of the plain, and from the foot of the waterfalls descending from the peak of Mount Nebo.		מטוְכָל־הָ֨עֲרָבָ֜ה עֵ֤בֶר הַיַּרְדֵּן֙ מִזְרָ֔חָה וְעַ֖ד יָ֣ם הָֽעֲרָבָ֑ה תַּ֖חַת אַשְׁדֹּ֥ת הַפִּסְגָּֽה:

Fourth Portion

Devarim (Deuteronomy) Chapter 5

1Moses summoned all Israel and said to them, “Hear, Israel, the rules and ordinances that I speak in your ears today; study them and safeguard them by learning how to perform them properly.		אוַיִּקְרָ֣א משֶׁה֘ אֶל־כָּל־יִשְׂרָאֵל֒ וַיֹּ֣אמֶר אֲלֵהֶ֗ם שְׁמַ֤ע יִשְׂרָאֵל֙ אֶת־הַֽחֻקִּ֣ים וְאֶת־הַמִּשְׁפָּטִ֔ים אֲשֶׁ֧ר אָֽנֹכִ֛י דֹּבֵ֥ר בְּאָזְנֵיכֶ֖ם הַיּ֑וֹם וּלְמַדְתֶּ֣ם אֹתָ֔ם וּשְׁמַרְתֶּ֖ם לַֽעֲשֹׂתָֽם:
2God, our God, made a covenant with us at Mount Horeb.		ביְהֹוָ֣ה אֱלֹהֵ֗ינוּ כָּרַ֥ת עִמָּ֛נוּ בְּרִ֖ית בְּחֹרֵֽב:
3Not with our forefathers did God make this covenant, but with us—we, those who are here today, all of us who are alive.		גלֹ֣א אֶת־אֲבֹתֵ֔ינוּ כָּרַ֥ת יְהֹוָ֖ה אֶת־הַבְּרִ֣ית הַזֹּ֑את כִּ֣י אִתָּ֔נוּ אֲנַ֨חְנוּ אֵ֥לֶּה פֹ֛ה הַיּ֖וֹם כֻּלָּ֥נוּ חַיִּֽים:
לֹא אֶת־אֲבֹתֵינוּ - Not with our forefathers - alone “did God make…but with us….”		לֹא אֶת־אֲבֹתֵינוּ. בִּלְבַד כרת ה' וגו'. כי אתנו וגו':
4God spoke with you at the mountain face to face out of the midst of the fire		דפָּנִ֣ים \| בְּפָנִ֗ים דִּבֶּ֨ר יְהֹוָ֧ה עִמָּכֶ֛ם בָּהָ֖ר מִתּ֥וֹךְ הָאֵֽשׁ:
פָּנִים בְּפָנִים - Face to face. Rabbi Berachyah said: This is what Moses said: “Do not say that I am misleading you with unsubstantiated claims, as a middleman acts between a seller and a buyer, for here the seller himself is speaking to you!”		פָּנִים בְּפָנִים. אָמַר רַבִּי בֶרֶכְיָה: כָּךְ אָמַר מֹשֶׁה, אַל תֹּאמְרוּ אֲנִי מַטְעֶה אֶתְכֶם עַל לֹא דָבָר, כְּדֶרֶךְ שֶׁהַסַּרְסוּר עוֹשֶׂה בֵּין הַמּוֹכֵר לַלּוֹקֵחַ, הֲרֵי הַמּוֹכֵר עַצְמוֹ מְדַבֵּר עִמָּכֶם (פסיקתא רבתי):
5(I stood between God and you at that time in order to tell you the word of God, for you were afraid of the fire and you did not want to ascend the mountain), saying,		האָֽנֹכִ֠י עֹמֵ֨ד בֵּֽין־יְהֹוָ֤ה וּבֵֽינֵיכֶם֙ בָּעֵ֣ת הַהִ֔וא לְהַגִּ֥יד לָכֶ֖ם אֶת־דְּבַ֣ר יְהֹוָ֑ה כִּ֤י יְרֵאתֶם֙ מִפְּנֵ֣י הָאֵ֔שׁ וְלֹֽא־עֲלִיתֶ֥ם בָּהָ֖ר לֵאמֹֽר:
לֵאמֹֽר - Saying. This refers to the previous verse: “God spoke with you at the mountain face to face out of the midst of the fire, saying, ‘I am God…,’” and “I was standing between God and you.”		לֵאמֹֽר. מוּסָב עַל דבר ה' עמכם בהר מתוך האש, לאמר אנכי ה' וגו' ואנכי עומד בין ה' וביניכם:
6‘I am God, your God, who took you out of Egypt, out of the house of slaves.		ואָֽנֹכִ֖י יְהֹוָ֣ה אֱלֹהֶ֑יךָ אֲשֶׁ֧ר הֽוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים:
7You must not possess any idols of other peoples’ deities as long as I exist, wherever I may be.		זלֹא־יִֽהְיֶ֥ה לְךָ֛ אֱלֹהִ֥ים אֲחֵרִ֖ים עַל־פָּנָֽי:
עַל־פָּנָֽי - (lit.) Upon My face - means wherever I may be, i.e., anywhere in the world. Another explanation: As long as I exist. Regarding the Ten Commandments, I have already explained them in parashat Yitro.		עַל־פָּנָֽי. בְּכָל מָקוֹם אֲשֶׁר אֲנִי שָׁם, וְזֶהוּ כָּל הָעוֹלָם. דָּבָר אַחֵר — כָּל זְמַן שֶׁאֲנִי קַיָּם. עֲשֶׂרֶת הַדִּבְּרוֹת כְּבָר פֵּרַשְׁתִּים:
8You must not make yourself a sculpted image or any other type of likeness of anything that is in heaven above, on earth below, or in the water lower than the earth.		חלֹא־תַֽעֲשֶׂ֨ה לְךָ֥ פֶ֨סֶל֙ כָּל־תְּמוּנָ֔ה אֲשֶׁ֤ר בַּשָּׁמַ֨יִם֙ מִמַּ֔עַל וַֽאֲשֶׁ֥ר בָּאָ֖רֶץ מִתָּ֑חַת וַֽאֲשֶׁ֥ר בַּמַּ֖יִם מִתַּ֥חַת לָאָֽרֶץ:
9You must neither prostrate yourself before them nor worship them, for I, God, your God, am a zealous God in this regard. For those who hate Me and worship idols, I am a God who remembers the premeditated sins of the fathers, adding their demerits to those of their descendants, up to the third and the fourth generation.		טלֹֽא־תִשְׁתַּֽחֲוֶ֥ה לָהֶ֖ם וְלֹ֥א תָֽעָבְדֵ֑ם כִּ֣י אָֽנֹכִ֞י יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ אֵ֣ל קַנָּ֔א פֹּ֠קֵ֠ד עֲו‍ֹ֨ן אָב֧וֹת עַל־בָּנִ֛ים וְעַל־שִׁלֵּשִׁ֥ים וְעַל־רִבֵּעִ֖ים לְשֽׂנְאָֽי:
10But, in contrast, I am a God who shows kindness for at least 2000 generations to the descendants of those who love Me and of those who observe My commandments.		יוְעֹ֥שֶׂה חֶ֖סֶד לַֽאֲלָפִ֑ים לְאֹֽהֲבַ֖י וּלְשֹֽׁמְרֵ֥י מִצְו‍ֹתָֽי (כתיב מצותו) :
11You must not swear by the Name of God, your God, in vain, for God will not absolve anyone who swears by His name in vain.		יאלֹ֥א תִשָּׂ֛א אֶת־שֵֽׁם־יְהֹוָ֥ה אֱלֹהֶ֖יךָ לַשָּׁ֑וְא כִּ֣י לֹ֤א יְנַקֶּה֙ יְהֹוָ֔ה אֵ֛ת אֲשֶׁר־יִשָּׂ֥א אֶת־שְׁמ֖וֹ לַשָּֽׁוְא:
12Observe the Sabbath day, keeping it holy, as God, your God, commanded you.		יבשָׁמ֛וֹר אֶת־י֥וֹם הַשַּׁבָּ֖ת לְקַדְּשׁ֑וֹ כַּֽאֲשֶׁ֥ר צִוְּךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
שָׁמוֹר - Observe - but in the first version of the Ten Commandments it says: זָכוֹר “remember.” The reason is: Both were stated in one utterance and as one word, and both were heard simultaneously in one hearing.		שָׁמוֹר. וּבָרִאשׁוֹנוֹת הוּא אוֹמֵר "זָכוֹר", שְׁנֵיהֶם בְּדִבּוּר אֶחָד וּבְתֵבָה אַחַת נֶאֶמְרוּ, וּבִשְׁמִיעָה אַחַת נִשְׁמְעוּ (מכילתא):
כַּֽאֲשֶׁר צִוְּךָ - As [God, your God] commanded you - before the Giving of the Torah, at Marah.		כַּֽאֲשֶׁר צִוְּךָ. קֹדֶם מַתַּן תּוֹרָה בְּמָרָה (שבת פ"ז):
13Six days must you labor and do all your work.		יגשֵׁ֤שֶׁת יָמִים֙ תַּֽעֲבֹ֔ד וְעָשִׂ֖יתָ כָּל־מְלַאכְתֶּֽךָ:
14The seventh day is a sabbath dedicated to God, your God. You must not do any work—neither you nor your son, your daughter, your bondman, your bondwoman, your work-bull, your donkey, any of your domestic animals, or the resident alien, who is permitted to live within your gates—in order that your bondman and your bondwoman rest like you.		ידוְיוֹם֙ הַשְּׁבִיעִ֔י שַׁבָּ֖ת לַֽיהֹוָ֣ה אֱלֹהֶ֑יךָ לֹא־תַֽעֲשֶׂ֨ה כָל־מְלָאכָ֜ה אַתָּ֣ה \| וּבִנְךָֽ־וּבִתֶּ֣ךָ וְעַבְדְּךָֽ־וַֽאֲמָתֶ֗ךָ וְשֽׁוֹרְךָ֤ וַֽחֲמֹֽרְךָ֙ וְכָל־בְּהֶמְתֶּ֔ךָ וְגֵֽרְךָ֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ לְמַ֗עַן יָנ֛וּחַ עַבְדְּךָ֥ וַֽאֲמָֽתְךָ֖ כָּמֽוֹךָ:
15You must remember that you were a slave in Egypt, and that God, your God, took you out from there with a mighty hand and with an outstretched arm. Therefore, God, your God, commanded you to observe the Sabbath day.		טווְזָֽכַרְתָּ֗ כִּ֣י עֶ֤בֶד הָיִ֨יתָ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיֹּצִ֨אֲךָ֜ יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ מִשָּׁ֔ם בְּיָ֥ד חֲזָקָ֖ה וּבִזְרֹ֣עַ נְטוּיָ֑ה עַל־כֵּ֗ן צִוְּךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לַֽעֲשׂ֖וֹת אֶת־י֥וֹם הַשַּׁבָּֽת:
וְזָֽכַרְתָּ כִּי עֶבֶד הָיִיתָ וגו' - You must remember that you were a slave…. i.e., on this condition He redeemed you, that you be His servant and keep His commandments.		וְזָֽכַרְתָּ כִּי עֶבֶד הָיִיתָ וגו'. עַל מְנָת כֵּן פְּדָאֲךָ שֶׁתִּהְיֶה לוֹ עֶבֶד וְתִשְׁמֹר מִצְווֹתָיו:
16Honor your father and your mother—as God, your God, commanded you—in order that your days be lengthened and that it go well with you in the land that God, your God, is giving you.		טזכַּבֵּ֤ד אֶת־אָבִ֨יךָ֙ וְאֶת־אִמֶּ֔ךָ כַּֽאֲשֶׁ֥ר צִוְּךָ֖ יְהֹוָ֣ה אֱלֹהֶ֑יךָ לְמַ֣עַן \| יַֽאֲרִיכֻ֣ן יָמֶ֗יךָ וּלְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
כַּֽאֲשֶׁר צִוְּךָ - As [God, your God] commanded you. They were also commanded regarding honoring one’s father and mother at Marah, as it says: “It was there that God gave the people a rule and an ordinance.” 1		כַּֽאֲשֶׁר צִוְּךָ. אַף עַל כִּבּוּד אָב וָאֵם נִצְטַוּוּ בְמָרָה שֶׁנֶּאֱמַר (שמות ט"ו) שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט (סנהדרין נ"ו):
17You must not murder. You must not commit adultery. You must not steal people, i.e., kidnap. You must not bear false witness against your fellow.		יזלֹ֥א תִרְצַ֖ח ס וְלֹ֣א תִנְאָ֑ף ס וְלֹ֣א תִגְנֹ֔ב ס וְלֹא־תַֽעֲנֶ֥ה בְרֵֽעֲךָ֖ עֵ֥ד שָֽׁוְא:
וְלֹא תִנְאָף - You must not commit adultery. The term נִאוּף applies only to illicit relations with a married woman.		וְלֹא תִנְאָף. אֵין לְשׁוֹן נִאוּף אֶלָּא בְאֵשֶׁת אִישׁ:
18You must not desire your fellow’s wife, nor may you crave your fellow’s house, his field, his bondman, his bondwoman, his work-bull, his donkey, or anything else that belongs to your fellow.’		יחוְלֹ֥א תַחְמֹ֖ד אֵ֣שֶׁת רֵעֶ֑ךָ ס וְלֹ֨א תִתְאַוֶּ֜ה בֵּ֣ית רֵעֶ֗ךָ שָׂדֵ֜הוּ וְעַבְדּ֤וֹ וַֽאֲמָתוֹ֙ שׁוֹר֣וֹ וַֽחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ:
וְלֹא תִתְאַוֶּה - You must not crave. Onkelos translates this as: וְלָא תֵרוֹג, which is also an expression of desire, as we find: נֶחְמָד לְמַרְאֶה, 2 which Onkelos translates as: דִּמְרַגֵּג לְמֶחֱזֵי “desirable to look at.”		וְלֹא תִתְאַוֶּה. וְלָא תֵרוֹג, אַף הוּא לְשׁוֹן חֶמְדָּה, כְּמוֹ נֶחְמָד לְמַרְאֶה (בראשית ב') דִּמְתַרְגְּמִינָן דִּמְרַגַּג לְמִחְזֵי:

Footnotes

Exodus 15:25.

Genesis 2:9.

Fifth Portion

Devarim (Deuteronomy) Chapter 5

19God spoke these words to your entire assembly at the mountain out of the midst of the fire, the normal cloud, and the thick cloud, with a great voice, not pausing for breath. He inscribed them on two stone tablets and gave them to me.		יטאֶת־הַדְּבָרִ֣ים הָאֵ֡לֶּה דִּבֶּר֩ יְהֹוָ֨ה אֶל־כָּל־קְהַלְכֶ֜ם בָּהָ֗ר מִתּ֤וֹךְ הָאֵשׁ֙ הֶֽעָנָ֣ן וְהָֽעֲרָפֶ֔ל ק֥וֹל גָּד֖וֹל וְלֹ֣א יָסָ֑ף וַיִּכְתְּבֵ֗ם עַל־שְׁנֵי֙ לֻחֹ֣ת אֲבָנִ֔ים וַיִּתְּנֵ֖ם אֵלָֽי:
וְלֹא יָסָף - Onkelos translates this as: וְלָא פְסַק “and did not pause,” for the nature of human beings is that they cannot say all their words in one breath and thus must make pauses, but the way of the Holy One, blessed be He, is not like that, and He did not pause. Since He did not pause, He did not need to resume (the usual meaning of יָסָף), as His voice is strong and everlasting. Another explanation: וְלֹא יָסָף means that God never again revealed Himself with the same publicity.		וְלֹא יָסָף. מְתַרְגְּמִינָן "וְלָא פָּסִיק" (וּלְפִי שֶׁמִּדַּת בָּשָׂר וָדָם אֵינָן יָכוֹלִין לְדַבֵּר כָּל דְּבְרֵיהֶם בִּנְשִׁימָה אַחַת וּמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן — לֹא הָיָה פוֹסֵק, וּמִשֶּׁלֹּא הָיָה פוֹסֵק לֹא הָיָה מוֹסִיף) כִּי קוֹלוֹ חָזָק וְקַיָּם לְעוֹלָם (סנהדרין י"ז); דָּבָר אַחֵר — ולא יסף לֹא הוֹסִיף לְהֵרָאוֹת בְּאוֹתוֹ פֻּמְבִּי:
20When you heard the voice issuing out of the midst of the darkness, while the mountain was burning with fire, you approached me—all the heads of your tribes and your elders—		כוַיְהִ֗י כְּשָׁמְעֲכֶ֤ם אֶת־הַקּוֹל֙ מִתּ֣וֹךְ הַח֔שֶׁךְ וְהָהָ֖ר בֹּעֵ֣ר בָּאֵ֑שׁ וַתִּקְרְב֣וּן אֵלַ֔י כָּל־רָאשֵׁ֥י שִׁבְטֵיכֶ֖ם וְזִקְנֵיכֶֽם:
21and you said, ‘Behold, God, our God, has shown us His glory and His greatness, and we heard His voice issuing out of the midst of the fire. We have seen today that God can speak with human beings and they can live.		כאוַתֹּֽאמְר֗וּ הֵ֣ן הֶרְאָ֜נוּ יְהֹוָ֤ה אֱלֹהֵ֨ינוּ֙ אֶת־כְּבֹד֣וֹ וְאֶת־גָּדְל֔וֹ וְאֶת־קֹל֥וֹ שָׁמַ֖עְנוּ מִתּ֣וֹךְ הָאֵ֑שׁ הַיּ֤וֹם הַזֶּה֙ רָאִ֔ינוּ כִּֽי־יְדַבֵּ֧ר אֱלֹהִ֛ים אֶת־הָֽאָדָ֖ם וָחָֽי:
22But now, why should we die? For this great fire will consume us. If we continue to hear the voice of God, our God, any more, we will die.		כבוְעַתָּה֙ לָ֣מָּה נָמ֔וּת כִּ֣י תֹֽאכְלֵ֔נוּ הָאֵ֥שׁ הַגְּדֹלָ֖ה הַזֹּ֑את אִם־יֹֽסְפִ֣ים \| אֲנַ֗חְנוּ לִ֠שְׁמֹ֠עַ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהֵ֛ינוּ ע֖וֹד וָמָֽתְנוּ:
23For who is there of all flesh who has heard the voice of the living God speaking out of the midst of the fire, as we have, and remained alive?		כגכִּ֣י מִ֣י כָל־בָּשָׂ֡ר אֲשֶׁ֣ר שָׁ֣מַ֥ע קוֹל֩ אֱלֹהִ֨ים חַיִּ֜ים מְדַבֵּ֧ר מִתּֽוֹךְ־הָאֵ֛שׁ כָּמֹ֖נוּ וַיֶּֽחִי:
24You approach by yourself, hear all that God, our God, will say, and you should speak to us all that God, our God, will speak to you, and we will study it and do it.’		כדקְרַ֤ב אַתָּה֙ וּֽשֲׁמָ֔ע אֵ֛ת כָּל־אֲשֶׁ֥ר יֹאמַ֖ר יְהֹוָ֣ה אֱלֹהֵ֑ינוּ וְאַ֣תְּ \| תְּדַבֵּ֣ר אֵלֵ֗ינוּ אֵת֩ כָּל־אֲשֶׁ֨ר יְדַבֵּ֜ר יְהֹוָ֧ה אֱלֹהֵ֛ינוּ אֵלֶ֖יךָ וְשָׁמַ֥עְנוּ וְעָשִֽׂינוּ:
וְאַתְּ תְּדַבֵּר אֵלֵינוּ - And you should speak to us. The feminine form אַתְּ indicates that you weakened my strength until it was like that of a female. For I was disturbed by your attitude, and you made me feel helpless, for I saw from your words that you were not eager to approach Him out of love. Shouldn’t you have preferred to learn directly from the Almighty, rather than learn from me?!		וְאַתְּ תְּדַבֵּר אֵלֵינוּ. הִתַּשְׁתֶּם אֶת כֹּחִי כַּנְּקֵבָה, שֶׁנִּצְטַעַרְתִּי עֲלֵיכֶם וְרִפִּיתֶם אֶת יָדִי כִּי רָאִיתִי שֶׁאֵינְכֶם חֲרֵדִים לְהִתְקָרֵב אֵלָיו מֵאַהֲבָה, וְכִי לֹא הָיָה יָפֶה לָכֶם לִלְמֹד מִפִּי הַגְּבוּרָה וְלֹא לִלְמֹד מִמֶּנִּי?:
25God heard the sound of your words when you spoke to me, and God said to me, ‘I have heard the sound of the words of this people, which they have spoken to you; they have spoken well.		כהוַיִּשְׁמַ֤ע יְהֹוָה֙ אֶת־ק֣וֹל דִּבְרֵיכֶ֔ם בְּדַבֶּרְכֶ֖ם אֵלָ֑י וַיֹּ֨אמֶר יְהֹוָ֜ה אֵלַ֗י שָׁ֠מַ֠עְתִּי אֶת־ק֨וֹל דִּבְרֵ֜י הָעָ֤ם הַזֶּה֙ אֲשֶׁ֣ר דִּבְּר֣וּ אֵלֶ֔יךָ הֵיטִ֖יבוּ כָּל־אֲשֶׁ֥ר דִּבֵּֽרוּ:
26If only their hearts would be like this—to revere Me and to fulfill all My commandments—for all time, that it might go well with them and with their children forever!		כומִֽי־יִתֵּ֡ן וְהָיָה֩ לְבָבָ֨ם זֶ֜ה לָהֶ֗ם לְיִרְאָ֥ה אֹתִ֛י וְלִשְׁמֹ֥ר אֶת־כָּל־מִצְו‍ֹתַ֖י כָּל־הַיָּמִ֑ים לְמַ֨עַן יִיטַ֥ב לָהֶ֛ם וְלִבְנֵיהֶ֖ם לְעֹלָֽם:
27So go say to them, “Return to your tents.”		כזלֵ֖ךְ אֱמֹ֣ר לָהֶ֑ם שׁ֥וּבוּ לָכֶ֖ם לְאָֽהֳלֵיכֶֽם:
28But as for you, remain here with Me, so I can communicate to you all the commandments, rules, and ordinances in order for you to teach them to the people, that they may perform them in the land that I am giving them to possess.’		כחוְאַתָּ֗ה פֹּה֘ עֲמֹ֣ד עִמָּדִי֒ וַֽאֲדַבְּרָ֣ה אֵלֶ֗יךָ אֵ֧ת כָּל־הַמִּצְוָ֛ה וְהַֽחֻקִּ֥ים וְהַמִּשְׁפָּטִ֖ים אֲשֶׁ֣ר תְּלַמְּדֵ֑ם וְעָשׂ֣וּ בָאָ֔רֶץ אֲשֶׁ֧ר אָֽנֹכִ֛י נֹתֵ֥ן לָהֶ֖ם לְרִשְׁתָּֽהּ:
29Safeguard them by learning how to fulfill them properly as God, your God, has commanded you; do not deviate either to the right or to the left.		כטוּשְׁמַרְתֶּ֣ם לַֽעֲשׂ֔וֹת כַּֽאֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם אֶתְכֶ֑ם לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּשְׂמֹֽאל:
30Walk entirely in the path that God, your God, has commanded you, in order that you may live, that it may go well with you, and that you may prolong your days in the land that you will possess.		לבְּכָל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם אֶתְכֶ֖ם תֵּלֵ֑כוּ לְמַ֤עַן תִּֽחְיוּן֙ וְט֣וֹב לָכֶ֔ם וְהַֽאֲרַכְתֶּ֣ם יָמִ֔ים בָּאָ֖רֶץ אֲשֶׁ֥ר תִּֽירָשֽׁוּן:

Devarim (Deuteronomy) Chapter 6

1The following are the commandments, the rules, and the ordinances that God, your God, has commanded me to teach you, in order that you be able to perform them in the land into which you are about to pass in order to possess it		אוְזֹ֣את הַמִּצְוָ֗ה הַֽחֻקִּים֙ וְהַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם לְלַמֵּ֣ד אֶתְכֶ֑ם לַֽעֲשׂ֣וֹת בָּאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹֽבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ:
2(and in order that you respect God, your God, enough to keep all His rules and His commandments that I command you—you, your children, and your grandchildren—all the days of your life, and in order that your days may be lengthened;		בלְמַ֨עַן תִּירָ֜א אֶת־יְהֹוָ֣ה אֱלֹהֶ֗יךָ לִ֠שְׁמֹ֠ר אֶת־כָּל־חֻקֹּתָ֣יו וּמִצְו‍ֹתָיו֘ אֲשֶׁ֣ר אָֽנֹכִ֣י מְצַוֶּ֒ךָ֒ אַתָּה֙ וּבִנְךָ֣ וּבֶן־בִּנְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וּלְמַ֖עַן יַֽאֲרִכֻ֥ן יָמֶֽיךָ:
3so hearken, Israel, and safeguard these commandments by learning how to perform them properly, in order that it go well for you and that you increase exceedingly, just as God, the God of your forefathers, spoke concerning you), a land flowing with milk and date- and fig-honey:		גוְשָֽׁמַעְתָּ֤ יִשְׂרָאֵל֙ וְשָֽׁמַרְתָּ֣ לַֽעֲשׂ֔וֹת אֲשֶׁר֙ יִיטַ֣ב לְךָ֔ וַֽאֲשֶׁ֥ר תִּרְבּ֖וּן מְאֹ֑ד כַּֽאֲשֶׁר֩ דִּבֶּ֨ר יְהֹוָ֜ה אֱלֹהֵ֤י אֲבֹתֶ֨יךָ֙ לָ֔ךְ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:

Sixth Portion

Devarim (Deuteronomy) Chapter 6

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,” 1 and: “on that day, God will be one and His Name will be one.” 2		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,” 3 and: “I encounter trouble and sorrow and invoke the Name of God.” 4		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,” 5 and similarly it says: “the students of the prophets (בְנֵי הַנְּבִיאִים) who are at Bethel.” 6 Similarly, King Chizkiyah, who taught Torah to all Israel, called them “children,” as it says: “My children, do not now make mistakes.” 7 And in the same way that students are called “children,” as it says: “You are the children of God, your God,” 8 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…” 9 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?” 10		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….” 11		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:

Footnotes

Psalms 116: 3-4.

1 Kings 2:3.

1 Kings 2:12.

Seventh Portion

Devarim (Deuteronomy) Chapter 7

1When God, your God, brings you into the land that you are entering in order to possess, He will cast out many nations from before you: the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizites, the Hivites, and the Jebusites—seven nations more numerous and powerful than you.		אכִּ֤י יְבִֽיאֲךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֶל־הָאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּ֑הּ וְנָשַׁ֣ל גּוֹיִֽם־רַבִּ֣ים \| מִפָּנֶ֡יךָ הַֽחִתִּי֩ וְהַגִּרְגָּשִׁ֨י וְהָֽאֱמֹרִ֜י וְהַכְּנַֽעֲנִ֣י וְהַפְּרִזִּ֗י וְהַֽחִוִּי֙ וְהַיְבוּסִ֔י שִׁבְעָ֣ה גוֹיִ֔ם רַבִּ֥ים וַֽעֲצוּמִ֖ים מִמֶּֽךָּ:
וְנָשַׁל - This is an expression of casting off and ejection, and so we find: וְנָשַׁל הַבַּרְזֶל “the iron blade flies off.” 1		וְנָשַׁל. לְשׁוֹן הַשְׁלָכָה וְהַתָּזָה, וְכֵן "וְנָשַׁל הַבַּרְזֶל" (דברים י"ט):
2God, your God, will deliver them to you, and you must smite them. You must utterly destroy them: you must neither make a covenant with them nor be gracious to them.		בוּנְתָנָ֞ם יְהֹוָ֧ה אֱלֹהֶ֛יךָ לְפָנֶ֖יךָ וְהִכִּיתָ֑ם הַֽחֲרֵ֤ם תַּֽחֲרִים֙ אֹתָ֔ם לֹֽא־תִכְרֹ֥ת לָהֶ֛ם בְּרִ֖ית וְלֹ֥א תְחָנֵּֽם:
וְלֹא תְחָנֵּֽם - means: do not regard them with favor (חֵן); i.e., it is forbidden for a person to say, “How handsome is this non-Jew!” Another explanation: Do not give them any dwelling (חֲנִיָּה) in the land.		וְלֹא תְחָנֵּֽם. לֹא תִתֵּן לָהֶם חֵן, אָסוּר לוֹ לָאָדָם לוֹמַר "כַּמָּה נָאֶה גוֹי זֶה". דָּבָר אַחֵר, לֹא תִּתֵּן לָהֶם חֲנִיָּה בָּאָרֶץ (עבודה זרה כ'):
3You must not intermarry with them: you must not give your daughter to a son of theirs, and you must not take a daughter of theirs for your son,		גוְלֹ֥א תִתְחַתֵּ֖ן בָּ֑ם בִּתְּךָ֙ לֹֽא־תִתֵּ֣ן לִבְנ֔וֹ וּבִתּ֖וֹ לֹֽא־תִקַּ֥ח לִבְנֶֽךָ:
4for your daughter’s husband will turn away your grandchild from following Me, and they will worship other peoples’ deities. The wrath of God will be kindled against you, and He will quickly destroy you.		דכִּֽי־יָסִ֤יר אֶת־בִּנְךָ֙ מֵאַֽחֲרַ֔י וְעָֽבְד֖וּ אֱלֹהִ֣ים אֲחֵרִ֑ים וְחָרָ֤ה אַף־יְהֹוָה֙ בָּכֶ֔ם וְהִשְׁמִֽידְךָ֖ מַהֵֽר:
כִּֽי־יָסִיר אֶת־בִּנְךָ מֵאַֽחֲרַי - (lit.) For he will turn away your child from following Me - i.e., the non-Jew’s son, when he marries your daughter, will turn your grandchild, whom your daughter bore to him, away from Me. This teaches us that your daughter’s child born from a non-Jewish father is called your child, but your son’s child born from a non-Jewish mother is not called your child but her child, for it does not say about the non-Jew’s daughter: לֹא תִקַּח. כִּי תָסִיר אֶת בִּנְךָ מֵאַחֲרַי “Do not take her as a wife, for she will turn away your grandchild from following Me,” but: כִּי יָסִיר אֶת בִּנְךָ וגו׳ “for he [the non-Jewish father] will turn away your grandchild….”		כִּֽי־יָסִיר אֶת־בִּנְךָ מֵאַֽחֲרַי. בְּנוֹ שֶׁל גוֹי כְּשֶׁיִּשָּׂא אֶת בִּתְּךָ יָסִיר אֶת בִּנְךָ אֲשֶׁר תֵּלֵד לוֹ בִתְּךָ מֵאַחֲרַי, לִמְּדָנוּ שֶׁבֶּן בִּתְּךָ הַבָּא מִן הַגּוֹי קָרוּי בִּנְךָ, אֲבָל בֶּן בִּנְךָ הַבָּא מִן הַגּוֹיָה אֵינוֹ קָרוּי בִּנְךָ אֶלָּא בְּנָהּ, שֶׁהֲרֵי לֹא נֶאֱמַר עַל בִּתּוֹ לֹא תִקַּח כִּי תָסִיר אֶת בִּנְךָ מֵאַחֲרַי:
5Rather, thus must you do to them: You must demolish their multi-stone altars, smash their one-stoned pedestals, cut down their deified trees, and burn their sculpted images in fire.		הכִּ֣י אִם־כֹּ֤ה תַֽעֲשׂוּ֙ לָהֶ֔ם מִזְבְּחֹֽתֵיהֶ֣ם תִּתֹּ֔צוּ וּמַצֵּֽבֹתָ֖ם תְּשַׁבֵּ֑רוּ וַֽאֲשֵֽׁירֵהֶם֙ תְּגַדֵּע֔וּן וּפְסִֽילֵיהֶ֖ם תִּשְׂרְפ֥וּן בָּאֵֽשׁ:
מִזְבְּחֹֽתֵיהֶם - Their altars - which are built with a number of stones.		מִזְבְּחֹֽתֵיהֶם. שֶׁל בִּנְיָן:
וּמַצֵּֽבֹתָם - Their pedestals - made of one stone.		וּמַצֵּֽבֹתָם. אֶבֶן אַחַת:
וַֽאֲשֵֽׁירֵהֶם - i.e., trees that are worshiped as idols.		וַֽאֲשֵֽׁירֵהֶם. אִילָנוֹת שֶׁעוֹבְדִין אוֹתָן:
וּפְסִֽילֵיהֶם - Their sculpted images - i.e., graven images.		וּפְסִֽילֵיהֶם. צְלָמִים:
6For you are a holy people, consecrated to God, your God: God, your God, has chosen you to be His treasured people out of all the peoples upon the earth.		וכִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ בְּךָ֞ בָּחַ֣ר \| יְהֹוָ֣ה אֱלֹהֶ֗יךָ לִֽהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה מִכֹּל֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה:
7God did not delight in you and choose you because you are more numerous than any other people, for you are the least numerous of all the peoples.		זלֹ֣א מֵֽרֻבְּכֶ֞ם מִכָּל־הָֽעַמִּ֗ים חָשַׁ֧ק יְהֹוָ֛ה בָּכֶ֖ם וַיִּבְחַ֣ר בָּכֶ֑ם כִּֽי־אַתֶּ֥ם הַמְעַ֖ט מִכָּל־הָֽעַמִּֽים:
לֹא מֵֽרֻבְּכֶם - Not…because you are more numerous. Understand it according to its straightforward meaning. But its Midrashic interpretation is: Because you do not aggrandize yourselves when I bestow good upon you, I desire you.		לֹא מֵֽרֻבְּכֶם. כִּפְשׁוּטוֹ; וּמִדְרָשׁוֹ לְפִי שֶׁאֵין אַתֶּם מַגְדִּילִים עַצְמְכֶם כְּשֶׁאֲנִי מַשְׁפִּיעַ לָכֶם טוֹבָה, לְפִיכָךְ חשק … בכם
כִּֽי־אַתֶּם הַמְעַט - For you are the least - i.e., you are self-effacing, like Abraham, who said: “I am dust and ashes,” 2 and like Moses and Aaron, who said: “what are we?”; 3 not like Nebuchadnezzar, who said: “I will be like the Most High”; 4 and Sennacherib, who said: “who among all the gods of the lands saved their land from me”; 5 and Chiram, who said: “I am a god; I sat on God’s throne.” 6		כִּֽי־אַתֶּם הַמְעַט. – הַמְמַעֲטִין עַצְמְכֶם, כְּגוֹן אַבְרָהָם שֶׁאָמַר (בראשית י"ח) "וְאָנֹכִי עָפָר וָאֵפֶר", וּכְגוֹן מֹשֶׁה וְאַהֲרֹן שֶׁאָמְרוּ (שמות ט"ז) "וְנַחְנוּ מָה", לֹא כִנְבוּכַדְנֶאצַּר שֶׁאָמַר (ישעיהו י"ד) "אֶדַּמֶּה לְעֶלְיוֹן", וְסַנְחֵרִיב (שם ל"ו) שֶׁאָמַר "מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת", וְחִירָם שֶׁאָמַר (י"ח כ"ח) "אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי" (חולין פ"ט):
כִּֽי־אַתֶּם הַמְעַט - For you are the least. Here כִּי is used in the sense of “because.”		כִּֽי־אַתֶּם הַמְעַט. הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן דְּהָא:
8Rather, it was because of God’s love for you and because He kept the oath He swore to your forefathers that God took you out with a mighty hand and redeemed you from the house of slaves, from the hand of Pharaoh, king of Egypt.		חכִּי֩ מֵאַֽהֲבַ֨ת יְהֹוָ֜ה אֶתְכֶ֗ם וּמִשָּׁמְר֤וֹ אֶת־הַשְּׁבֻעָה֙ אֲשֶׁ֤ר נִשְׁבַּע֙ לַֽאֲבֹ֣תֵיכֶ֔ם הוֹצִ֧יא יְהֹוָ֛ה אֶתְכֶ֖ם בְּיָ֣ד חֲזָקָ֑ה וַיִּפְדְּךָ֙ מִבֵּ֣ית עֲבָדִ֔ים מִיַּ֖ד פַּרְעֹ֥ה מֶֽלֶךְ־מִצְרָֽיִם:
כִּי מֵאַֽהֲבַת ה' - Rather, it was because of God’s love. Here כִּי is used in the sense of “rather” – God did not desire you on account of your large numbers, but out of God’s love for you.		כִּי מֵאַֽהֲבַת ה'. הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא – לא מרבכם חשק ה' בכם, אֶלָּא מאהבת ה' אתכם:
וּמִשָּׁמְרוֹ אֶת־הַשְּׁבֻעָה - means: on account of His keeping the oath.		וּמִשָּׁמְרוֹ אֶת־הַשְּׁבֻעָה. מֵחֲמַת שָׁמְרוֹ אֶת הַשְּׁבוּעָה:
9You must know that God, your God, is God, the faithful God. He will keep the covenant and bestow all the kindness He promised upon those who love Him and to those who keep His commandments, for 1,000 generations.		טוְיָ֣דַעְתָּ֔ כִּֽי־יְהֹוָ֥ה אֱלֹהֶ֖יךָ ה֣וּא הָֽאֱלֹהִ֑ים הָאֵל֙ הַנֶּֽאֱמָ֔ן שֹׁמֵ֧ר הַבְּרִ֣ית וְהַחֶ֗סֶד לְאֹֽהֲבָ֛יו וּלְשֹֽׁמְרֵ֥י מִצְו‍ֹתָ֖יו (כתיב מצותו) לְאֶ֥לֶף דּֽוֹר:
לְאֶלֶף דּֽוֹר - For one thousand generations. But elsewhere 7 it says: לַאֲלָפִים “for thousands of generations”! The answer is: Here, where it is stated next to לְשֹׁמְרֵי מִצְוֹתָו “those who keep His commandments,” who act out of fear, it says: לְאֶלֶף “for one thousand generations,” but above, where it is stated next to לְאֹהֲבַי “to those who love Me” – meaning, who act out of love, whose reward is greater – it says: לַאֲלָפִים “for thousands.”		לְאֶלֶף דּֽוֹר. וּלְהַלָּן (דברים ה') הוּא אוֹמֵר "לַאֲלָפִים". כָּאן שֶׁהוּא סָמוּךְ אֵצֶל לְשֹׁמְרֵי מִצְוֹתָיו, הוּא אוֹמֵר לאלף, וּלְהַלָּן שֶׁהוּא סָמוּךְ אֵצֶל לְאֹהֲבַי, הוּא אוֹמֵר לַאֲלָפִים (סוטה ל"א):
לְאֹֽהֲבָיו - To those who love Him - this refers to those who act out of love.		לְאֹֽהֲבָיו. אֵלּוּ הָעוֹשִׂין מֵאַהֲבָה:
וּלְשֹֽׁמְרֵי מצותיו - And to those who keep His commandments - this refers to those who act out of fear.		וּלְשֹֽׁמְרֵי מצותיו. אֵלּוּ הָעוֹשִׂין מִיִּרְאָה:
10He recompenses those who hate Him while they are alive, causing them to perish. He does not delay in rewarding one who hates Him; He recompenses him while he is alive.		יוּמְשַׁלֵּ֧ם לְשֽׂנְאָ֛יו אֶל־פָּנָ֖יו לְהַֽאֲבִיד֑וֹ לֹ֤א יְאַחֵר֙ לְשׂ֣נְא֔וֹ אֶל־פָּנָ֖יו יְשַׁלֶּם־לֽוֹ:
וּמְשַׁלֵּם לְשֽׂנְאָיו אֶל־פָּנָיו - He recompenses those who hate Him while they are alive - i.e., during his lifetime, He pays him reward for whatever good he does, in order that he perish and be denied the World to Come.		וּמְשַׁלֵּם לְשֽׂנְאָיו אֶל־פָּנָיו. בְּחַיָּיו מְשַׁלֵּם לוֹ גְמוּלוֹ הַטּוֹב, כְּדֵי לְהַאֲבִידוֹ מִן הָעוֹלָם הַבָּא:
11You must observe the commandments, rules, and ordinances that I command you today to do.”		יאוְשָֽׁמַרְתָּ֨ אֶת־הַמִּצְוָ֜ה וְאֶת־הַֽחֻקִּ֣ים וְאֶת־הַמִּשְׁפָּטִ֗ים אֲשֶׁ֨ר אָֽנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם לַֽעֲשׂתָֽם:
הַיּוֹם לעשותם - Today to do - i.e., although in this world reward for the commandments is not necessarily received immediately, tomorrow, in the World to Come, you will be able to take their reward in full.		הַיּוֹם לעשותם. וּלְמָחָר, לָעוֹלָם הַבָּא, לִטֹּל שְׂכָרָם (עירובין כ"ב):

Footnotes

Maftir Portion

Devarim (Deuteronomy) Chapter 7

9You must know that God, your God, is God, the faithful God. He will keep the covenant and bestow all the kindness He promised upon those who love Him and to those who keep His commandments, for 1,000 generations.		טוְיָ֣דַעְתָּ֔ כִּֽי־יְהֹוָ֥ה אֱלֹהֶ֖יךָ ה֣וּא הָֽאֱלֹהִ֑ים הָאֵל֙ הַנֶּֽאֱמָ֔ן שֹׁמֵ֧ר הַבְּרִ֣ית וְהַחֶ֗סֶד לְאֹֽהֲבָ֛יו וּלְשֹֽׁמְרֵ֥י מִצְו‍ֹתָ֖יו (כתיב מצותו) לְאֶ֥לֶף דּֽוֹר:
לְאֶלֶף דּֽוֹר - For one thousand generations. But elsewhere 1 it says: לַאֲלָפִים “for thousands of generations”! The answer is: Here, where it is stated next to לְשֹׁמְרֵי מִצְוֹתָו “those who keep His commandments,” who act out of fear, it says: לְאֶלֶף “for one thousand generations,” but above, where it is stated next to לְאֹהֲבַי “to those who love Me” – meaning, who act out of love, whose reward is greater – it says: לַאֲלָפִים “for thousands.”		לְאֶלֶף דּֽוֹר. וּלְהַלָּן (דברים ה') הוּא אוֹמֵר "לַאֲלָפִים". כָּאן שֶׁהוּא סָמוּךְ אֵצֶל לְשֹׁמְרֵי מִצְוֹתָיו, הוּא אוֹמֵר לאלף, וּלְהַלָּן שֶׁהוּא סָמוּךְ אֵצֶל לְאֹהֲבַי, הוּא אוֹמֵר לַאֲלָפִים (סוטה ל"א):
לְאֹֽהֲבָיו - To those who love Him - this refers to those who act out of love.		לְאֹֽהֲבָיו. אֵלּוּ הָעוֹשִׂין מֵאַהֲבָה:
וּלְשֹֽׁמְרֵי מצותיו - And to those who keep His commandments - this refers to those who act out of fear.		וּלְשֹֽׁמְרֵי מצותיו. אֵלּוּ הָעוֹשִׂין מִיִּרְאָה:
10He recompenses those who hate Him while they are alive, causing them to perish. He does not delay in rewarding one who hates Him; He recompenses him while he is alive.		יוּמְשַׁלֵּ֧ם לְשֽׂנְאָ֛יו אֶל־פָּנָ֖יו לְהַֽאֲבִיד֑וֹ לֹ֤א יְאַחֵר֙ לְשׂ֣נְא֔וֹ אֶל־פָּנָ֖יו יְשַׁלֶּם־לֽוֹ:
וּמְשַׁלֵּם לְשֽׂנְאָיו אֶל־פָּנָיו - He recompenses those who hate Him while they are alive - i.e., during his lifetime, He pays him reward for whatever good he does, in order that he perish and be denied the World to Come.		וּמְשַׁלֵּם לְשֽׂנְאָיו אֶל־פָּנָיו. בְּחַיָּיו מְשַׁלֵּם לוֹ גְמוּלוֹ הַטּוֹב, כְּדֵי לְהַאֲבִידוֹ מִן הָעוֹלָם הַבָּא:
11You must observe the commandments, rules, and ordinances that I command you today to do.”		יאוְשָֽׁמַרְתָּ֨ אֶת־הַמִּצְוָ֜ה וְאֶת־הַֽחֻקִּ֣ים וְאֶת־הַמִּשְׁפָּטִ֗ים אֲשֶׁ֨ר אָֽנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם לַֽעֲשׂתָֽם:
הַיּוֹם לעשותם - Today to do - i.e., although in this world reward for the commandments is not necessarily received immediately, tomorrow, in the World to Come, you will be able to take their reward in full.		הַיּוֹם לעשותם. וּלְמָחָר, לָעוֹלָם הַבָּא, לִטֹּל שְׂכָרָם (עירובין כ"ב):

Footnotes

Deuteronomy 5:10.

Haftarah

Yeshayahu (Isaiah) Chapter 40

1"Console, console My people," says your God.		אנַֽחֲמ֥וּ נַֽחֲמ֖וּ עַמִּ֑י יֹאמַ֖ר אֱלֹֽהֵיכֶֽם:
Console, console My people. He returns to his future prophecies; since from here to the end of the Book are words of consolations, this section separated them from the prophecies of retribution. Console, you, My prophets, console My people.		נחמו נחמו. חוזר על נבואותיו העתידות לפי שמכאן ועד סוף הספר דברי נחמו' הפסיק פרשה זו בינם לבין הפורענו' נחמו אתם נביאי נחמו את עמי:
2Speak to the heart of Jerusalem and call to her, for she has become full [from] her host, for her iniquity has been appeased, for she has taken from the hand of the Lord double for all her sins.		בדַּבְּר֞וּ עַל־לֵ֚ב יְרֽוּשָׁלִַ֙ם֙ וְקִרְא֣וּ אֵלֶ֔יהָ כִּ֚י מָֽלְאָה֙ צְבָאָ֔הּ כִּ֥י נִרְצָ֖ה עֲו‍ֹנָ֑הּ כִּ֚י לָֽקְחָה֙ מִיַּ֣ד יְהֹוָ֔ה כִּפְלַ֖יִם בְּכָל־חַטֹּאתֶֽיהָ:
for she has become full [from] her host. Jonathan renders: She is destined to become full from the people of the exiles, as though it would say, “She has become full from her host.” Others interpret צְבָאָה like (Job 7:1), “Is there not a time (צָבָא) for man on the earth?”		כי מלאה צבאה. ת"י עתידה דתיתמלי מעם גלוותהא כמו כי מלאה מצבאה ויש פותרין צבאה כמו (איוב ז׳:א׳) הלא צבא לאנוש עלי ארץ:
has been appeased. Heb. נִרְצָה, has been appeased.		נרצה. נתפייס:
for she has taken etc.. [Jonathan paraphrases:] For she has received a cup of consolation from before the Lord as though she has been punished doubly for all her sins. According to its simple meaning, it is possible to explain, ‘for she received double punishment.’ Now if you ask, how is it the standard of the Holy One, blessed be He, to pay back a person double his sin, I will tell you that we find an explicit verse (Jer. 16:18): “And I will pay first the doubling of their iniquity and their sin.”		כי לקחה וגו'. ארי קבילת כס תנחומין מן קדם ה' כאילו לקת על חד תרין בכל חטאתהא ולפי פשוטו יתכן לפרש כי לקחה פורענות כפלים וא"ת היאך מדתו של הקב"ה לשלם לאדם כפלים בחטאו מצינו מקרא מלא (ירמיהו ט״ז:י״ח) ושלוותי ראשונה משנה עוונם וחטאתם:
3A voice calls, "In the desert, clear the way of the Lord, straighten out in the wilderness, a highway for our God."		גק֣וֹל קוֹרֵ֔א בַּמִּדְבָּ֕ר פַּנּ֖וּ דֶּ֣רֶךְ יְהֹוָ֑ה יַשְּׁרוּ֙ בָּֽעֲרָבָ֔ה מְסִלָּ֖ה לֵֽאלֹהֵֽינוּ:
A voice. The Holy Spirit calls, “In the desert, the way to Jerusalem.”		קול. רוח הקדש קורא במדבר:
clear the way of the Lord. for her exiles to return to her midst. [The Warsaw edition yields:]		פנו דרך ה'.
Clear the way of the Lord. The way of Jerusalem for her exiles to return to her midst.		פנו דרך ה'. דרך ירושלים לשוב גליותיה לתוכה:
4Every valley shall be raised, and every mountain and hill shall be lowered, and the crooked terrain shall become a plain and the close mountains a champaign.		דכָּל־גֶּיא֙ יִנָּשֵׂ֔א וְכָל־הַ֥ר וְגִבְעָ֖ה יִשְׁפָּ֑לוּ וְהָיָ֚ה הֶֽעָקֹב֙ לְמִישׁ֔וֹר וְהָֽרְכָסִ֖ים לְבִקְעָֽה:
Every valley shall be raised. and the mountain shall be lowered, thus resulting in a smooth, even, and easily traversed road.		כל גיא ינשא. וההר ישפל הרי דרך חלקה ושוה ונוחה:
and the close mountains. Heb. רְכָסִים, mountains close to each other, and because of their proximity, the descent between them is steep and it is not slanted, that it should be easy to descend and ascend. ([The word] רְכָסִים is translated by Jonathan as ‘banks,’ an expression of height like the banks of a river.)		והרכסים. הרים הסמוכים זה לזה ומתוך סמיכתן מורד שביניהם זקוף ואינו מעוקם שיהא נוח לירד ולעלות (הרכסים מתורגם גדודיו ל' גובה כמו גדודי הנהר):
close mountains. Heb. רְכָסִים. Comp. (Ex. 28:28) “And they shall fasten (וְיִרְכְּסוּ) the breastplate.”		הרכסים. כמו וירכסו את החשן (שמות כ״ח:כ״ח):
a champaign. Canpayne in O.F., a smooth and even terrain.		לבקעה. קנפנייא בלע"ז ארץ חלקה ושוה:
5And the glory of the Lord shall be revealed, and all flesh together shall see that the mouth of the Lord spoke.		הוְנִגְלָ֖ה כְּב֣וֹד יְהֹוָ֑ה וְרָא֚וּ כָל־בָּשָׂר֙ יַחְדָּ֔ו כִּ֛י פִּ֥י יְהֹוָ֖ה דִּבֵּֽר:
6A voice says, "Call!" and it says, "What shall I call?" "All flesh is grass, and all its kindness is like the blossom of the field.		וקוֹל אֹמֵ֣ר קְרָ֔א וְאָמַ֖ר מָ֣ה אֶקְרָ֑א כָּל־הַבָּשָׂר֙ חָצִ֔יר וְכָל־חַסְדּ֖וֹ כְּצִ֥יץ הַשָּׂדֶֽה:
A voice. from the Holy One, blessed be He, says to me, “Call!”		קול. מאת הקב"ה אומר אלי קרא:
and it says. My spirit says to Him, “What shall I call?” And the voice answers him, "Call this, all flesh is grass. All those who are haughty their greatness shall be turned over and become like grass. ([Manuscripts yield:] All the princes of the kingdom their greatness shall be turned over and shall wither away [lit. shall end] like grass.)		ואמר. רוחי אליו מה אקרא והקול משיבו זאת קרא כל הבש' חציר כל המגביהי' תהפך גדולתם ותהיה כחציר, (ד"א כל הבשר חציר) סוף אדם למות לפיכך אם אמר לעשות חסד הרי הוא כציץ השדה אשר ימולל ויבש ואין לסמוך עליו שאין בידו לקיים שמא ימות שכשיבש חציר נבל ציץ כן כשמת האדם בטלה הבטחתו אבל דבר אלהינו יקום כי הוא חי וקיים ובידו לקיים לפיכך על הר גבוה עלי בשרי מבשרת ציון כי מפי החי לעולם היא הבטחת הבשורה:
and all its kindness is like the blossom of the field. For “the kindness of the nations is sin” (Prov. 14:34). [Ed. note: We have inverted the order of Rashi and followed the order of K’li Paz and Parshandatha, to connect the second part of the verse with the first. Rashi’s explanation of the second part follows his first explanation of the first part. In the Lublin edition, the second explanation of the first part of the verse interrupts the sequence.] (Another explanation is: All flesh is grass.) A person’s end is to die; therefore, if he says to do kindness, he is like the blossom of the field, that is cut off and dries, and one must not rely on him, for he has no power to fulfill his promise, perhaps he will die, for, just as the grass dries out and the blossom wilts, so is it that when a man dies, his promise is null, but the word of our God shall last for He is living and existing, and He has the power to fulfill. Therefore, “Upon a lofty mountain ascend and herald, O herald of Zion, for the promise of the tidings emanates from the mouth of Him Who lives forever.”		וכל חסדו כציץ השדה. כי חסד וגו' חטאת (משלי יד):
7The grass shall dry out, the blossom shall wilt, for a wind from the Lord has blown upon it; behold the people is grass.		זיָבֵ֚שׁ חָצִיר֙ נָ֣בֵֽל צִ֔יץ כִּ֛י ר֥וּחַ יְהֹוָ֖ה נָ֣שְׁבָה בּ֑וֹ אָכֵ֥ן חָצִ֖יר הָעָֽם:
shall wilt. Heb. נָבֵל, wilt.		נבל. כמש:
8The grass shall dry out, the blossom shall wilt, but the word of our God shall last forever.		חיָבֵ֥שׁ חָצִ֖יר נָ֣בֵֽל צִ֑יץ וּדְבַ֥ר אֱלֹהֵ֖ינוּ יָק֥וּם לְעוֹלָֽם:
9Upon a lofty mountain ascend, O herald of Zion, raise your voice with strength, O herald of Jerusalem; raise [your voice], fear not; say to the cities of Judah, "Behold your God!"		טעַ֣ל הַר־גָּבֹ֚הַ עֲלִי־לָךְ֙ מְבַשֶּׂ֣רֶת צִיּ֔וֹן הָרִ֚ימִי בַכֹּ֙חַ֙ קוֹלֵ֔ךְ מְבַשֶּׂ֖רֶת יְרֽוּשָׁלִָ֑ם הָרִ֙ימִי֙ אַל־תִּירָ֔אִי אִמְרִי֙ לְעָרֵ֣י יְהוּדָ֔ה הִנֵּ֖ה אֱלֹֽהֵיכֶֽם:
O herald of Zion. Heb. מְבַשֶּׂרֶת. The prophets who herald Zion. [This is the feminine form.] Elsewhere (infra 52:7), he says, “the feet of the herald (מְבַשֵּׂר).” [This is the masculine form.] This denotes that if they are worthy, he will be as swift as a male. If they are not worthy, he will be as weak as a female and will delay his steps until the end.		מבשרת ציון. נבייא דמבשרין לציון ובמקום אחר הוא אומר רגלי מבשר (לקמן כב) זכו קל כזכר לא זכו תש כנקבה ומאחר פעמיו עד הקץ:
10Behold the Lord God shall come with a strong [hand], and His arm rules for Him; behold His reward is with Him, and His recompense is before Him.		יהִנֵּ֨ה אֲדֹנָ֚י יֱהֹוִה֙ בְּחָזָ֣ק יָב֔וֹא וּזְרֹע֖וֹ מֹ֣שְׁלָה ל֑וֹ הִנֵּ֚ה שְׂכָרוֹ֙ אִתּ֔וֹ וּפְעֻלָּת֖וֹ לְפָנָֽיו:
shall come with a strong [hand]. to mete out retribution upon the heathens. ([Mss. read:] Upon the nations.)		בחזק יבוא. על האומות ליפרע:
behold His reward is with Him. It is prepared with Him for the righteous.		הנה שכרו אתו. מזומן אתו לצדיקים:
and His recompense. [lit. His deed,] the recompense for the deed, which He is obliged to give them.		ופעולתו. שכר פעולה שעליו ליתן להם:
11Like a shepherd [who] tends his flock, with his arm he gathers lambs, and in his bosom he carries [them], the nursing ones he leads.		יאכְּרֹעֶה֙ עֶדְר֣וֹ יִרְעֶ֔ה בִּזְרֹעוֹ֙ יְקַבֵּ֣ץ טְלָאִ֔ים וּבְחֵיק֖וֹ יִשָּׂ֑א עָל֖וֹת יְנַהֵֽל:
Like a shepherd [who] tends his flock. Like a shepherd who tends his flock; with his arm he gathers lambs, and he carries them in his bosom.		כרועה. אשר עדרו ירעה בזרועו מקבץ טלאים ובחיקו נושאם:
the nursing ones he leads. [Jonathan renders:] The nursing ones he leads gently, the nursing sheep.		עלות ינהל. מיניקתא בניח מדבר, הצאן המניקות:
he leads. Heb. יְנַהֵל, lit. he shall lead, like מְנַהֵל, he leads.		ינהל. כמו מנהל:
12Who measured water with his gait, and measured the heavens with his span, and measured by thirds the dust of the earth, and weighed mountains with a scale and hills with a balance?		יבמִֽי־מָדַ֨ד בְּשָֽׁעֳל֜וֹ מַ֗יִם וְשָׁמַ֙יִם֙ בַּזֶּ֣רֶת תִּכֵּ֔ן וְכָ֥ל בַּשָּׁלִ֖שׁ עֲפַ֣ר הָאָ֑רֶץ וְשָׁקַ֚ל בַּפֶּ֙לֶס֙ הָרִ֔ים וּגְבָע֖וֹת בְּמֹֽאזְנָֽיִם:
Who measured etc.. He had the power to do all this, and surely He has the power to keep these promises.		מי מדד וגו'. כל זה היה בו כח לעשות וכ"ש שיש בו כח לשמור הבטחות הללו:
with his gait. Heb. בְּשָׁעֳלוֹ, with his walking, as it is said (Habakkuk 3:15): “You trod with Your horses in the sea.” Comp. (Num. 22:24) “In the path (בְּמִשְׁעוֹל) of the vineyards, a path (for walking).” Another explanation is that שַׁעַל is the name of a receptacle. Comp. (Ezekiel 13:19) “For measures (בְּשַׁעֲלוֹ) of barley.”		בשעלו. בהליכתו שנא' דרכת בים סוסיך (חבקוק ג׳:ט״ו), בשעלו כמו (במדבר כ״ב:כ״ד) במשעול הכרמים שביל, ד"א שעל שם כלי הוא וכן בשעלי שעורים (יחזקאל יג):
measured. Amolad in O.F., an expression of measure and number. Comp. (Ex. 5:18) “And the number (וְתֹכֶן) of bricks you shall give.”		תכן. אמולאי"ר בלע"ז ל' מדה ומנין כמו ותוכן לבנים תתנו (שמות ה):
and measured by thirds. Heb. בַּשָּׁלִשׁ, and measured by thirds, one third wilderness, one third civilization, and one third seas and rivers. Another interpretation: בַּשָּׁלִשׁ, from the thumb to the middle finger, the third of the fingers. Menahem explains it as the name of a vessel. Comp. (Ps. 80:6) “And You gave them to drink tears with a vessel (שָׁלִישׁ).”		וכל בשליש. ומדד בשלישיו' שליש מדבר שליש ישוב שליש ימי' ונהרות, ל"א בשליש מגודל עד אמה שלישי לאצבעות, ומנחם פי' שהוא שם כלי וכן ותשקמו בדמעות שליש (תהלים ס):
and weighed mountains with a scale. Everything according to the earth, a heavy mountain He inserted into hard earth, and the light ones into soft earth.		ושקל בפלס הרים. הכל לפי הארץ הר כבד תקע בארץ קשה והקלים בארץ רכה:
13Who meted the spirit of the Lord, and His adviser who informs Him?		יגמִֽי־תִכֵּ֥ן אֶת־ר֖וּחַ יְהֹוָ֑ה וְאִ֥ישׁ עֲצָת֖וֹ יֽוֹדִיעֶֽנּוּ:
Who meted. the Holy Spirit in the mouth of the prophets? The Lord prepared it, and He is worthy of belief.		מי תכן. את רוח הקודש בפי הנביאים ה' תכנו וכדאי הוא להאמן:
and His adviser who informs Him. [and the one with whom He takes counsel He informs] of His spirit. So did Jonathan render it. [Who meted out the spirit? The Lord, and the one with whom He takes counsel He informs him, i.e., the righteous in whom God confides, He informs of His plans for the future.] But, according to its context, עֲצָתו ֹוְאִישׁ refers back to the beginning of the verse. Who meted out His spirit and who is His adviser who informs the Holy One, blessed be He, of counsel?		ואיש עצתו יודיענו. רוחו כן ת"י ולפי משמעו ואיש עצתו מוסב לראש המקרא מי תכן את רוחו ומי איש עצתו אשר יודיענו להקב"ה עצה:
14With whom did He take counsel give him to understand, and teach him in the way of justice, and teach him knowledge, and the way of understandings did He let him know?		ידאֶת־מִ֚י נוֹעַץ֙ וַיְבִינֵ֔הוּ וַֽיְלַמְּדֵ֖הוּ בְּאֹ֣רַח מִשְׁפָּ֑ט וַֽיְלַמְּדֵ֣הוּ דַ֔עַת וְדֶ֥רֶךְ תְּבוּנ֖וֹת יֽודִיעֶֽנּוּ:
With whom did He take counsel and give him to understand. With which of the heathens ([mss., K’li Paz:] nations) did He take counsel, as He took counsel with the prophets, as it is said concerning Abraham (Gen. 18:17): “Do I conceal from Abraham…?”		את מי נועץ ויבינהו. את מי מן העכו"ם נועץ כמו שנועץ עם הנביאי' כמו שנא' באברהם וה' אמר המכסה אני מאברהם (בראשית כו) וגו':
and give him to understand, and teach him in the way of justice. With which one of the heathens ([mss., K’li Paz:] nations) did He do so, that He taught him wisdom as He did to Abraham, to whom He gave a heart to recognize Him by himself and to understand the Torah, as it is said (ibid. 26:5): “And he kept My charge,” and Scripture states further (ibid. 18:19), “For he commands etc.” And his kidneys would pour forth wisdom to him, as it is said (Ps. 16:7): “Even at night my kidneys chastised me.”		ויבינהו וילמדהו באורח משפט. את מי מן העכו"ם עשה כן שלמדו חכמה כמו שעשה לאברהם שנתן לב להכירו מאליו ולהבין בתור' שנא' וישמור משמרתי ואומר למען אשר יצוה (שם יח) וגו' וכליותיו היו נובעות חכמה שנא' אף לילות יסרוני כליותי (תהלים טז) (את מי נועץ ויבינהו. האיש להקב"ה הן כל גוים לפניו כמר מדלי ואיך ילמדו לו):
(With whom did He take counsel and who gave Him to understand. [With which man did He take counsel and which] man gave the Holy One, blessed be He, [to understand?] Behold all the nations are like a drop in a bucket, and how could they teach Him?)		(את מי נועץ ויבינהו.. האיש להקב"ה הן כל גוים לפניו כמר מדלי ואיך ילמדו לו):
15Behold the nations are like a drop from a bucket, and like dust on a balance are they counted; behold the islands are like fine [dust] that blows away.		טוהֵ֚ן גּוֹיִם֙ כְּמַ֣ר מִדְּלִ֔י וּכְשַׁ֥חַק מֹֽאזְנַ֖יִם נֶחְשָׁ֑בוּ הֵ֥ן אִיִּ֖ים כַּדַּ֥ק יִטּֽוֹל:
Behold the nations are like a drop from a bucket. And are not worthy to Him to appoint some of them as prophets to reveal His secret.		הן גוים כמר מדלי. העכו"ם הממאנים להכיר את בוראם ואין חשובין לו להעמיד מהם לנביאים לגלות סודו:
like a drop from a bucket. Heb. כְּמַר, like a bitter drop that drips from the bottom of the bucket, bitter from the putrid water that is embedded in the bucket and the decay of the wood, limonede in O.F.		כמר מדלי. כטיפה מרה המטפטפת משולי הדלי ומשקע טנופת המים ורוקבין העץ, לימוניד"א בלע"ז:
and like the dust of a balance. for the copper corrodes and wears off.		וכשחק מאזנים. שהנחוש' מעלה עיפוש ומשתחק:
like fine. fine dust.		כדק. אבק דק:
that blows away. [lit. that will be taken.] Like dust that is picked up and goes up through the wind, like fine dust that is carried away.		יטול. כאבק הנישא ועולה על ידי רוח כדק אשר ינטל:
16And the Lebanon-there is not enough to burn, and its beasts-there is not enough for burnt offerings.		טזוּלְבָנ֕וֹן אֵ֥ין דֵּ֖י בָּעֵ֑ר וְחַ֨יָּת֔וֹ אֵ֥ין דֵּ֖י עוֹלָֽה:
there is not enough to burn. on His altar.		אין די בער. על מזבחו:
and its beasts. (the beasts] of the Lebanon-there is not enough for burnt offerings. Another explanation is:		וחיתו. של לבנון, אין די עולה, ד"א:
And the Lebanon etc.. to expiate the iniquity of the heathens.		ולבנון אין די בער וגו'. לכפר על עון האומות:
17All the nations are as nought before Him; as things of nought and vanity are they regarded by Him.		יזכָּל־הַגּוֹיִ֖ם כְּאַ֣יִן נֶגְדּ֑וֹ מֵאֶ֥פֶס וָתֹ֖הוּ נֶחְשְׁבוּ־לֽוֹ:
All the nations are as naught before Him. In His eyes they are as naught, and are not regarded by Him.		כאין נגדו. כאין הם בעיניו ואין חשובין לפניו:
18And to whom do you compare God, and what likeness do you arrange for Him?		יחוְאֶל־מִ֖י תְּדַמְּי֣וּן אֵ֑ל וּמַה־דְּמ֖וּת תַּֽעַרְכוּ־לֽוֹ:
19The graven image, the craftsman has melted, and the smith plates it with gold, and chains of silver he attaches.		יטהַפֶּ֙סֶל֙ נָסַ֣ךְ חָרָ֔שׁ וְצֹרֵ֖ף בַּזָּהָ֣ב יְרַקְּעֶ֑נּוּ וּרְתֻקּ֥וֹת כֶּ֖סֶף צוֹרֵֽף:
melted. Heb. נָסַךְ, an expression of melting (מַסֵּכָה).		נסך. לו מסכה:
the craftsman has melted. The ironsmith has cast it from iron or from copper, and then the goldsmith plates it with plates of gold and covers it from above.		נסך חרש. חרש של ברזל נוסכו מברזל או מנחושת ואח"כ הצורף מרקעו בטסי זהב ומצפהו מלמעלה:
and chains. Heb. וּרְתֻקוֹת, and chains.		ורתקות. שלשלאות:
20He who is accustomed to select, chooses a tree that does not rot; he seeks for himself a skilled craftsman, to prepare a graven image, which will not move.		כהַֽמְסֻכָּ֣ן תְּרוּמָ֔ה עֵ֥ץ לֹֽא־יִרְקַ֖ב יִבְחָ֑ר חָרָ֚שׁ חָכָם֙ יְבַקֶּשׁ־ל֔וֹ לְהָכִ֥ין פֶּ֖סֶל לֹ֥א יִמּֽוֹט:
He who is accustomed to select. הַמְסֻכָּן תְּרוּמָה. Or, if he comes to make it of wood, one who is accustomed to discern between a durable tree and other trees, chooses a tree that does not decay quickly.		המסכן תרומה. או אם בא לעשותו של עץ המלומד להבחין בין עץ המתקיים לשאר עצים שלא ירקב מהר יבחר:
He who is accustomed. Heb. הַמְסֻכָּן. Comp. (Num. 22:30) “Have I been accustomed (הַהַסְכֵּן הִסְכַּנְתִּי)?”		המסכן. המלומד כמו (במדבר כ״ב:ל׳) ההסכן הסכנתי:
to select. Heb. תְּרוּמָה, separation, selection of the trees.		תרומה. הפרשה ברירת העצים:
21Do you not know, have you not heard has it not been told to you from the beginning? Do you not understand the foundations of the earth?		כאהֲל֚וֹא תֵֽדְעוּ֙ הֲל֣וֹא תִשְׁמָ֔עוּ הֲל֛וֹא הֻגַּ֥ד מֵרֹ֖אשׁ לָכֶ֑ם הֲלוֹא֙ הֲבִ֣ינוֹתֶ֔ם מֽוֹסְד֖וֹת הָאָֽרֶץ:
Do you not know… the foundations of the earth. Who founded it, and you should have worshipped Him.		הלא תדעו. מוסדות הארץ מי יסדה ואותו היה לכם לעבוד:
22It is He Who sits above the circle of the earth, and whose inhabitants are like grasshoppers, who stretches out the heaven like a curtain, and He spread them out like a tent to dwell.		כבהַיּשֵׁב֙ עַל־ח֣וּג הָאָ֔רֶץ וְיֹֽשְׁבֶ֖יהָ כַּֽחֲגָבִ֑ים הַנּוֹטֶ֚ה כַדֹּק֙ שָׁמַ֔יִם וַיִּמְתָּחֵ֥ם כָּאֹ֖הֶל לָשָֽׁבֶת:
the circle. Heb. חוּג, an expression similar to (infra 44:13) “And with a compass (וּבַמְּחוּגָה),” a circle (compas in O.F.).		חוג. ל' מחוגה (לקמן מד) עוגל קומפ"ש בלע"ז:
and whose inhabitants. are to Him [lit. before Him] like grasshoppers.		ויושביה. לפניו כחגבים:
like a curtain. Heb. כַדֹּק, a curtain, toile in French.		כדוק. כיריעה טייל"א בלע"ז:
23Who brings princes to nought, judges of the land He made like a thing of nought.		כגהַנּוֹתֵ֥ן רֽוֹזְנִ֖ים לְאָ֑יִן שֹׁ֥פְטֵי אֶ֖רֶץ כַּתֹּ֥הוּ עָשָֽׂה:
24Even [as though] they were not planted, even [as though] they were not sown, even [as though] their trunk was not rooted in the earth; and also He blew on them, and they dried up, and a tempest shall carry them away like straw.		כדאַ֣ף בַּל־נִטָּ֗עוּ אַף בַּל־זֹרָ֔עוּ אַ֛ף בַּל־שֹׁרֵ֥שׁ בָּאָ֖רֶץ גִּזְעָ֑ם וְגַם־נָשַׁ֚ף בָּהֶם֙ וַיִּבָ֔שׁוּ וּסְעָרָ֖ה כַּקַּ֥שׁ תִּשָּׂאֵֽם:
Even [as though] they were not planted. They are even as though they were not planted.		אף בל נטעו. אף הרי הם כמי שלא נטעו:
even [as though] they were not sown. And still more than this, that they shall be uprooted and plucked out, as if they were not sown. Sowing is less than planting.		אף בל זרעו. ועוד יתר מכאן שישורשו ויעקרו כאלו לא זורעו, זריע' פחותה מנטיעה:
their trunk is not rooted in the earth. When they will be plucked out, the trunk will not take root in the ground that it will grow up anew. Every שֹׁרֶשׁ, root, in Scripture is accented on the first letter, and the ‘reish’ is vowelized with a ‘pattah’ [segol]. This one, however, is accented on the latter syllable and it is vowelized with a ‘kamatz katan’ [tzeireh] because it is a verb, present tense, [enracinant in French] being rooted.		בל שורש בארץ גזעם. לכשיעקרו לא ישריש הגזע בארץ שיהא מחליף כל שורש שבמקרא טעמו באות ראשונה ונקודה הרי"ש פתח וזה טעמו למטה ונקוד קמץ לפי שהוא לשון פועל אינרצינ"י בלע"ז:
25"Now, to whom will you compare Me that I should be equal?" says the Holy One.		כהוְאֶל־מִ֥י תְדַמְּי֖וּנִי וְאֶשְׁוֶ֑ה יֹאמַ֖ר קָדֽוֹשׁ:
26Lift up your eyes on high and see, who created these, who takes out their host by number; all of them He calls by name; because of His great might and because He is strong in power, no one is missing.		כושְׂאוּ־מָר֨וֹם עֵינֵיכֶ֚ם וּרְאוּ֙ מִֽי־בָרָ֣א אֵ֔לֶּה הַמּוֹצִ֥יא בְמִסְפָּ֖ר צְבָאָ֑ם לְכֻלָּם֙ בְּשֵׁ֣ם יִקְרָ֔א מֵרֹ֚ב אוֹנִים֙ וְאַמִּ֣יץ כֹּ֔חַ אִ֖ישׁ לֹ֥א נֶעְדָּֽר:
who created these. All the host that you will see on high.		מי ברא אלה. כל הצבא אשר תראו במרום:
because of His great might. that He has, and that He is strong in power, no one of His host is missing, that He does not call by name.		מרוב אונים. שיש לו ושהוא אמיץ כח איש מהצבא לא נעדר שלא יקרא בשם:

The text on this page contains sacred literature. Please do not deface or discard.