דברים ד׳

לא תספו. כְּגוֹן חָמֵשׁ פָּרָשִׁיּוֹת בַּתְּפִלִּין, חֲמֵשֶׁת מִינִין בַּלּוּלָב, וְחָמֵשׁ צִיצִיּוֹת, וְכֵן "לֹא תִגְרְעוּ" (ע' ספרי פ' ראה):

Do not add. For instance to place five parshiyos in the tefillin, to take five species [of fruit] for the mitzvah of lulav, to place five fringes [instead of four on one’s garment]; and this also applies to (the command), “And do not subtract from them.”

ושמרתם. זוֹ מִשְׁנָה:

You will preserve them. This refers to the study of the Mishnah.

ועשיתם. כְּמַשְׁמָעוֹ (שם):

And you will fulfill them. As literally implied.

כי הוא חכמתכם ובינתכם וגו'. בָּזֹאת תֵּחָשְׁבוּ חֲכָמִים וּנְבוֹנִים לְעֵינֵי הָעַמִּים:

For that [displays] your wisdom and understanding, etc. Through this you will be considered wise and understanding in the eyes of the nations.

חקים ומשפטים צדיקם. הֲגוּנִים וּמְקֻבָּלִים:

Upright statutes and laws. That are proper and acceptable.

רק השמר לך … פן תשכח את הדברים. אָז, כְּשֶׁלֹּא תִשְׁכְּחוּ אוֹתָם וְתַעֲשׂוּם עַל אֲמִתָּתָם, תֵּחָשְׁבוּ חֲכָמִים וּנְבוֹנִים, וְאִם תְּעַוְּתוּ אוֹתָם מִתּוֹךְ שִׁכְחָה, תֵּחָשְׁבוּ שׁוֹטִים:

[Only] look out for yourself, etc. Lest you forget the words. Then, if you do not forget them, and you fulfill them correctly will you be considered wise and understanding; but if you distort them through forgetfulness, you will be considered fools.

יום אשר עמדת. מוּסָב עַל מִקְרָא שֶׁלְּמַעְלָה מִמֶּנּוּ אשר ראו עיניך – יום אשר עמדת בחרב אֲשֶׁר רָאִיתָ הַקּוֹלוֹת וְאֶת הַלַּפִּידִים:

The day you stood. This verse is connected with the preceding verse: “[the words] your eyes witnessed” on the day you stood at Choreiv, where you saw the thunder and lightning.

יִלְמְדוּן. יֵלְפוּן – לְעַצְמָם:

They will learn. For themselves [ יֵלְפוּן ].

יְלַמֵּדוּן. יְאַלְּפוּן – לַאֲחֵרִים:

They will teach. Others. [ יְאַלְפוּן ].

ואתי צוה ה' ללמד אתכם. תּוֹרָה שֶׁבְּעַל פֶּה:

Adonoy commanded me at that time to teach you. This refers to the Oral Law.

סמל. צוּרָה:

סָמֶל . Form.

ופן תשא עיניך. לְהִסְתַּכֵּל בַּדָּבָר וְלָתֵת לֵב לִטְעוֹת אַחֲרֵיהֶם:

Or lest you raise your eyes [heavenward] — to speculate about the matter, and to set your heart to blunder after them.

אשר חלק ה'. לְהָאִיר לָהֶם (מגילה ט'); דָּ"אַ 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):

When Adonoy has made them available to provide them with light. Another explanation: [He made them available] as deities. He did not prevent them from blundering after them, but paved the way for them [to err] through their meaningless speculations, in order to banish them from the world. Similarly it states: “For he smoothes [the way] before his eyes, causing Him [God] to discover his iniquity for which He will hate him.

מכור. כּוּר הוּא כְלִי שֶׁמְּזַקְּקִים בּוֹ אֶת הַזָּהָב:

[Iron] crucible. This is a vessel in which gold is refined.

התאנף. נִתְמַלֵּא רֹגֶז:

Grew angry. He was filled with wrath.

על דבריכם. עַל אוֹדוֹתֵיכֶם, עַל עִסְקֵיכֶם:

On account of your statements. Because of your attitude and your actions.

כי אנכי מת וגו' אינני עבר. מֵאַחַר שֶׁמֵּת מֵהֵיכָן יַעֲבֹר? אֶלָּא אַף עַצְמוֹתַי אֵינָם עוֹבְרִים (ספרי במדבר כ"ז):

For I am to die — I am not crossing. Since he was to die, how was he to cross? But [what he meant was] “even my bones will not cross over.”

תמונת כל. תְּמוּנַת כָּל דָּבָר:

An image of anything. The likeness of any object.

אשר צוך ה'. אֲשֶׁר צִוְּךָ שֶׁלֹּא לַעֲשׂוֹת:

That Adonoy commanded you. That He commanded you not to make.

אל קנא. מְקַנֵּא לִנְקֹם, אנפר"מנט בְּלַעַז, מִתְחָרֶה עַל רָגְזוֹ לְהִפָּרַע מֵעוֹבְדֵי עֲ"זָ:

A jealous Almighty. He is jealous to take vengeance; In Old French — emportement. His anger is glowing to punish those who worship idols.

ונושנתם. 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):

And have grown old. He hinted to them that they would be exiled from it at the end of eight hundred and fifty-two years, which is the numerical value [gematria] of וְנוֹשַׁנְתֶּם . But he sent them into exile earlier — at the end of eight hundred and fifty years. He exiled them two years earlier than the numerical value of וְנוֹשַׁנְתֶּם so they would not suffer the fulfillment of “that you will be completely removed [from the land].” And this is [the meaning of] what is said: “And Adonoy precipitated the evil, and He brought it upon us, for Adonoy our God is righteous.” He acted righteously [charitably צְדָקָה) with us, for He hastened to bring [the evil] two years before its time.

העידתי בכם. הִנְנִי מַזְמִינָם לִהְיוֹת עֵדִים שֶׁהִתְרֵיתִי בָכֶם:

I bring as witness against you. I have designated them to be witnesses that I have warned you.

ועבדתם שם אלהים. כְּתַרְגּוּמוֹ, מִשֶּׁאַתֶּם עוֹבְדִים לְעוֹבְדֵיהֶם כְּאִלּוּ אַתֶּם עוֹבְדִים לָהֶם:

There you will serve gods. [This should be understood] as the Targum [has it]: Since you will serve those who worship them [idols] it will be considered as though you worship them [idols].

לא ירפך. 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:

He will not forsake you by not supporting you with His hands. The expression of לֹא יַרְפְּךָ is an expression signifying that He will not cause something — he will not cause you to be weakened [forsaken], for He will not separate you from Him. Similarly, “I grasped him and would not let him go,” the word אַרְפֶּנוּ is not vocalized אֶרְפֶֶּנוּ . The term רִפְיוֹן always refers to the causative or reflexive form — [one who forsakes others or one who causes himself to be forsaken], as for example: ”Leave her alone,” — let her be released. ”Leave Me alone” — release yourself from Me.

לימים ראשונים. עַל יָמִים רִאשׁוֹנִים:

The early years. Regarding the early years.

ולמקצה השמים. 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):

From one end of the heavens. Also inquire of all the creatures [that exist] from one end [of heaven] to the other end. This is its plain meaning; but a Midrashic explanation teaches us regarding the height of Adam which reached from earth to heaven, which is the same measurement as from one end [of the heavens] to the other end.

הנהיה כדבר הגדול הזה. וּמַהוּ הַדָּבָר הַגָּדוֹל, השמע עם וגו':

Did anything ever happen comparable to this great event? And what is this great event? [See next verses] Did any people [ever hear], etc.

או הנסה אלהים. הֲכִי עָשָׂה נִסִּים שׁוּם אֱלוֹהַּ לבוא לקחת לו גוי וגו', כָּל הֵהִי"ן הַלָּלוּ תְּמִיהוֹת הֵן, לְכָךְ נְקוּדוֹת הֵן בַּחֲטָף פַּתָּח: הֲנִהְיָה, הֲנִשְׁמַע, הֲשָׁמַע הֲנִסָּה:

Did any god ever miraculously [come]. Has any god ever performed such miracles to come and take for himself a nation, etc. All these letters hei (ה) are interrogative prefixes, and are therefore vocalized with chataph patach: הֲנִהְיָה — Did anything ever happen. הֲנִשְׁמַע — Did anyone ever hear הֲשָׁמַע — Did any people ever hear. הֲנִסָּה — Did any god ever miraculously.

במסת. עַל יְדֵי נִסְיוֹנוֹת הוֹדִיעָם גְּבוּרוֹתָיו, כְּגוֹן "הִתְפָּאֵר עָלַי" (שמות ח') אִם אוּכַל לַעֲשׂוֹת כֵּן, הֲרֵי זֶה נִסָּיוֹן:

Through tests. By means of tests, he made His mighty deeds known to them, for example: “Glorify yourself at my expense,” whether I will be able to do so. This is an example of a test.

באתת. בְּסִימָנִין, לְהַאֲמִין שֶׁהוּא שְׁלוּחוֹ שֶׁל מָקוֹם, כְּגוֹן "מַה זֶּה בְיָדֶךָ" (שם ד'):

With signs. With signs to confirm that he [Moshe] is the messenger of the Almighty, for example, “What is that in your hand.”

ובמופתים. הֵם נִפְלָאוֹת, שֶׁהֵבִיא עֲלֵיהֶם מַכּוֹת מֻפְלָאוֹת:

With wonders. These refer to the wonders that He brought upon them — the astonishing plagues.

ובמלחמה. בַּיָּם, שֶׁנֶּאֱמַר "כִּי ה' נִלְחָם לָהֶם" (שם י"ד):

Through warfare. [This refers to the episode] of the [Reed] Sea, as it is said, “For Adonoy is fighting for them.”

הראת. כְּתַרְגּוּמוֹ "אִתְחֲזֵיתָא"; כְּשֶׁנָּתַן הַקָּבָּ"ה אֶת הַתּוֹרָה פָּתַח לָהֶם שִׁבְעָה רְקִיעִים, וּכְשֵׁם שֶׁקָּרַע אֶת הָעֶלְיוֹנִים כָּךְ קָרַע אֶת הַתַּחְתּוֹנִים, וְרָאוּ שֶׁהוּא יְחִידִי, לְכָךְ נֶאֱמַר "אַתָּה הָרְאֵתָ לָדַעַת":

You have been shown. The word הָרְאֵתָ according to Targum Onkelos means “You were shown.” When the Holy One, blessed is He, gave the Torah, He lay open for them the seven heavens. And just as he split [opened] the upper spheres so too did He split the lower spheres, and thus they saw that He is the only One. It is therefore stated: “You have been shown that you might know.”

ותחת כי אהב. וְכָל זֶה תַּחַת אֲשֶׁר אָהַב:

Because He loved [your fathers]. And all this was because He loved [your fathers].

ויוצאך בפניו. כְּאָדָם הַמַּנְהִיג בְּנוֹ לְפָנָיו, שֶׁנֶּאֱמַר "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ וְגוֹ' וַיֵּלֶךְ מֵאַחֲרֵיהֶם" (שם). דָּ"אַ, 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:

And He took you out before Him. Like a man who leads his son before him, as it is said, “the angel of God moved [from its position] when it traveled in front of the Israelite camp, and went behind them.” Another explanation: “And He took you out in His Presence,” in the presence of their fathers, as it is said, “In the presence of their fathers, He did wonders.” Do not be puzzled that it refers to them (the fathers) in the singular for it has [already] written about them in the singular, “And He chose his descendants after him.”

ממך מפניך. סָרְסֵהוּ וְדָרְשֵׁהוּ: לְהוֹרִישׁ מִפָּנֶיךָ גּוֹיִם גְּדוֹלִים וַעֲצוּמִים מִמְּךָ:

[Stronger] than you from before you. Invert [the order of the verse] and then explain it: “to expel from before you nations greater and stronger than you.”

כיום הזה. כַּאֲשֶׁר אַתָּה רוֹאֶה הַיּוֹם:

Like this day. Just like you see this day.

אז יבדיל. נָתַן לֵב לִהְיוֹת חָרֵד לַדָּבָר שֶׁיַּבְדִּילֵם, וְאַעַ"פִּ שֶׁאֵינָן קוֹלְטוֹת עַד שֶׁיֻּבְדְּלוּ אוֹתָן שֶׁבְּאֶרֶץ כְּנַעַן, אָמַר מֹשֶׁה מִצְוָה שֶׁאֶפְשָׁר לְקַיְּמָהּ אֲקַיְּמֶנָּה (מכות י'):

Then Moshe set aside. [ יַבְדִיל is the future tense.] He gave thought in his heart to be concerned about the matter to set them [the cities] aside. And although they would not offer asylum until those cities of Canaan were set aside, Moshe said, a mitzvah that I can fulfil, I will fulfil.

בעבר הירדן מזרחה שמש. בְּאוֹתוֹ עֵבֶר שֶׁבְּמִזְרָחוֹ שֶׁל יַרְדֵּן:

Across the Yardein where the sun rises. On that side which is on the east of Yardein.

מזרחה שמש. לְפִי שֶׁהוּא דָּבוּק, נְקוּדָה רֵי"שׁ בַּחֲטָף, מִזְרָח שֶׁל שֶׁמֶשׁ – מְקוֹם זְרִיחַת הַשֶּׁמֶשׁ:

Where the sun rises Because מִזְרָחָה is in the construct state, the letter reish is vocalized with a chataf [sheva], [meaning] the rising of the sun — i.e., the place of the sun’s rising.

וזאת התורה. זוֹ שֶׁהוּא עָתִיד לְסַדֵּר אַחַר פָּרָשָׁה זוֹ:

And this is the Torah. This refers to that which he was about to set forth after this chapter.

אלה העדת, אשר דבר. הֵם הֵם אֲשֶׁר דִּבֵּר בְּצֵאתָם מִמִּצְרַיִם, חָזַר וּשְׁנָאָהּ לָהֶם בְּעַרְבוֹת מוֹאָב:

These are the testimonies . . . that Moshe addressed. They are the very same [testimonies etc.] that he spoke when they went out of Egypt. He reviewed and taught it to them on the plains of Moav.

אשר בעבר הירדן. שֶׁהוּא בַּמִּזְרָח, שֶׁהָעֵבֶר הַשֵּׁנִי הָיָה בַּמַּעֲרָב:

Who were across the Yardein. That is on the east, because the second side was to the west.