נצבים

אתם נצבים. מְלַמֵּד שֶׁכִּנְּסָם מֹשֶׁה לִפְנֵי הַקָּבָּ"ה בְּיוֹם מוֹתוֹ לְהַכְנִיסָם בַּבְּרִית:

You stand, this day. This teaches that Moshe gathered them before the Holy One, may He be blessed, on the day that he died, to introduce them into the covenant.

ראשיכם שבטיכם. רָאשֵׁיכֶם לְשִׁבְטֵיכֶם:

Your tribal chieftains [lit. your chieftains, your tribes]. Your chieftains of your tribes.

זקניכם ושטריכם. הֶחָשׁוּב חָשׁוּב קוֹדֵם, וְאַחַר כָּךְ כל איש ישראל:

Your elders and your law officers. In order of prominence, followed by “every man of Yisroel.”

מחטב עציך. מְלַמֵּד שֶׁבָּאוּ כְנַעֲנִיִּים לְהִתְגַּיֵּר בִּימֵי מֹשֶׁה כְּדֶרֶךְ שֶׁבָּאוּ גִּבְעוֹנִים בִּימֵי יְהוֹשֻׁעַ, וְזֶהוּ הָאָמוּר בַּגִּבְעוֹנִים (יהושע ט') "וַיַּעֲשׂוּ גַם הֵמָּה בְּעָרְמָה", וּנְתָנָם מֹשֶׁה חוֹטְבֵי עֵצִים וְשׁוֹאֲבֵי מַיִם (עי' תנחומא):

From your wood cutters. This teaches that Canaanites came to convert during the days of Moshe, the way the Givonites came during the days of Yehoshua. This is why it is said, concerning the Givonites, “They, ‘too,’ acted cunningly.” Moshe assigned them to serve as wood cutters and water drawers.

לעברך. לִהְיוֹתְךָ עוֹבֵר בַּבְּרִית, וְלֹא יִתָּכֵן לְפָרְשׁוֹ כְּמוֹ לְהַעֲבִירְךָ, אֶלָּא כְּמוֹ לַעֲשֹׂתְכֶם אֹתָם:

For your passage. So that you pass into the covenant. But it would be improper to interpret this as “to cause you to pass,” but, rather, as “for your performance of them.”

לעברך בברית. דֶּרֶךְ הַעֲבָרָה כָּךְ: הָיוּ כוֹרְתֵי בְרִיתוֹת עוֹשִׂין מְחִצָּה מִכָּאן וּמְחִצָּה מִכָּאן וְעוֹבְרִים בֵּינְתַּיִם, כְּמוֹ שֶׁנֶּאֱמַר "הָעֵגֶל אֲשֶׁר כָּרְתוּ לִשְׁנַיִם וַיַּעַבְרוּ בֵּין בְּתָרָיו" (ירמיהו ל"ד):

For your passage into the covenant. Through a rite of passage. This is what those entering a covenant would do: a wall on either side, and they would pass between, as it is said, “the calf which they cut in two, then passing between its parts.”

למען הקים אתך היום לו לעם. כָּל כָּךְ הוּא נִכְנָס לִטְרֹחַ לְמַעַן קַיֵּם אוֹתְךָ לְפָנָיו לְעָם:

In order to sustain you today as His people. He has committed Himself with such great effort, in order to sustain you before Him as a people.

והוא יהיה לך לאלהים. לְפִי שֶׁדִּבֵּר לְךְ וְנִשְׁבַּע לַאֲבוֹתֶיךָ שֶׁלֹּא לְהַחֲלִיף אֶת זַרְעָם בְּאֻמָּה אַחֶרֶת, לְכָךְ הוּא אוֹסֵר אֶתְכֶם בַּשְּׁבוּעוֹת הַלָּלוּ שֶׁלֹּא תַקְנִיטוּהוּ, אַחַר שֶׁהוּא אֵינוֹ יָכוֹל לְהִבָּדֵל מִכֶּם. עַד כָּאן פֵּרַשְׁתִּי פְּשׁוּטָהּ שֶׁל פָּרָשָׁה. וּמִדְרַשׁ אַגָּדָה: לָמָּה נִסְמְכָה פָרָשַׁת אַתֶּם נִצָּבִים לַקְּלָלוֹת? לְפִי שֶׁשָּׁמְעוּ יִשְׂרָאֵל מֵאָה קְלָלוֹת חָסֵר שְׁתַּיִם חוּץ מִמ"ט שֶׁבְּתוֹרַת כֹּהֲנִים, הוֹרִיקוּ פְנֵיהֶם וְאָמְרוּ מִי יוּכַל לַעֲמֹד בָּאֵלּוּ? הִתְחִיל מֹשֶׁה לְפַיְּסָם — אתם נצבים היום, הַרְבֵּה הִכְעַסְתֶּם לַמָּקוֹם וְלֹא עָשָׂה אִתְּכֶם כְּלָיָה וַהֲרֵי אַתֶּם קַיָּמִים לְפָנָיו:

And He will be for you a God. Because he spoke to you, and swore to your forefathers not to exchange their posterity for some other nation; He thus binds you with these oaths, so that you won’t incite Him, as He and you are inseparable. Until this point, my interpretation has followed the plain meaning of the text. According to Midrash Agadah: Why is the chapter of “You stand” adjacent to the imprecations? Because, when the Israelites heard nearly one hundred imprecations, besides the forty nine in Toras Kohanim, their faces blanched, and they said, ‘Who can survive these”? Moshe began soothing them. You stand, this day. You have greatly angered the Omnipresent, yet He has not destroyed you, you have endured before Him.

היום. כַּיּוֹם הַזֶּה שֶׁהוּא קַיָּם וְהוּא מַאֲפִיל וּמֵאִיר, כָּךְ הֵאִיר לָכֶם וְכָךְ עָתִיד לְהָאִיר לָכֶם, וְהַקְּלָלוֹת וְהַיִּסּוּרִין מְקַיְּמִין אֶתְכֶם וּמַצִּיבִין אֶתְכֶם לְפָנָיו; וְאַף הַפָּרָשָׁה שֶׁל מַעְלָה מִזּוֹ פִּיּוּסִין הֵם, אַתֶּם רְאִיתֶם אֵת כָּל אֲשֶׁר עָשָׂה; דָּבָר אַחֵר — אתם נצבים, לְפִי שֶׁהָיוּ יִשְׂרָאֵל יוֹצְאִין מִפַּרְנָס לְפַרְנָס — מִמֹּשֶׁה לִיהוֹשֻׁעַ — לְפִיכָךְ עָשָׂה אוֹתָם מַצֵּבָה כְּדֵי לְזָרְזָם; וְכֵן עָשָׂה יְהוֹשֻׁעַ (יהושע כ"ד) וְכֵן שְׁמוּאֵל (שמואל א י"ב) "הִתְיַצְּבוּ וְאִשָּׁפְטָה אִתְּכֶם", כְּשֶׁיָּצְאוּ מִיָּדוֹ וְנִכְנְסוּ לְיָדוֹ שֶׁל שָׁאוּל (עי' תנחומא):

This day. Like the day which endures, turning dark, but then brightening. So has He given you light, and so shall He give you light in the future; while the imprecations and the suffering sustain you, and stand you before Him. The chapter above this, as well, is conciliatory, “You have seen everything, etc.” Another interpretation: You stand. Because the Israelites were passing from one leader to the next — from Moshe to Yehoshua — therefore, he arranged, for them, a standing assembly, in order to exhort them. Yehoshua did the same, and so did Shmuel — “Stand, and I shall censure you” — when they passed from his tutelage, and entered into the tutelage of Shaul.

ואת אשר איננו פה. וְאַף עִם דּוֹרוֹת הָעֲתִידִים לִהְיוֹת:

And with those who are not here. Even with the generations destined for the future.

כי אתם ידעתם וגו'. לְפִי שֶׁרְאִיתֶם הָאֻמּוֹת, וְשֶׁמָּא הִשִּׂיא לֵב אֶחָד מִכֶּם אוֹתוֹ לָלֶכֶת אַחֲרֵיהֶם, פן יש בכם וגו', לְפִיכָךְ אֲנִי צָרִיךְ לְהַשְׁבִּיעֲכֶם:

For you are aware, etc. Since you have observed the idolatrous Gentile nations, perhaps someone among you has been tempted to follow them — “Perhaps there is, among you, etc.” — therefore, I am compelled to adjure you.

ותראו את שקוציהם. עַל שֵׁם שֶׁהֵם מְאוּסִים כַּשְּׁקָצִים:

Where you observed their abominations [lit. insects]. So called because they are loathsome, like insects.

גלליהם. שֶׁמֻּסְרָחִים וּמְאוּסִין כַּגָּלָל:

Their loathsomeness [lit. excrement]. As they are putrid and disgusting, like excrement.

עץ ואבן. אוֹתָן שֶׁל עֵצִים וְשֶׁל אֲבָנִים רְאִיתֶם בַּגָּלוּי, לְפִי שֶׁאֵין הַגּוֹי יָרֵא שֶׁמָּא יִגָּנְבוּ, אֲבָל שֶׁל כֶּסֶף וְזָהָב עמהם, בְּחַדְרֵי מַשְׂכִּיתָם הֵם, לְפִי שֶׁהֵם יְרֵאִים שֶׁמָּא יִגָּנְבוּ (תנחומא):

Wood and stone. Those of wood and stone, you saw in the open, as the Gentile was not apprehensive of its being stolen. However, those of silver and gold, are “with them,” in thickly panelled rooms, since they are apprehensive that they may be stolen.

פן יש בכם. שֶׁמָּא יש בכם:

אשר לבבו פנה היום. מִלְּקַבֵּל עָלָיו הַבְּרִית:

Perhaps there is among you. In case there is, among you, whose thoughts stray today from accepting the covenant.

שרש פרה ראש ולענה. שֹׁרֶשׁ מְגַדֵּל עֵשֶׂב מַר כַּגִּידִין שֶׁהֵם מָרִים, כְּלוֹמַר — מַפְרֶה וּמַרְבֶּה רֶשַׁע בְּקִרְבְּכֶם:

A root producing gall and bitter fruit. A root nurturing bitter herbs, like the bitter gidin herb, as if to say, producing growing evil within you.

והתברך בלבבו. לְשׁוֹן בְּרָכָה, יַחֲשֹׁב בְּלִבּוֹ בִּרְכַּת שָׁלוֹם לְעַצְמוֹ לֵאמֹר, לֹא יְבוֹאוּנִי קְלָלוֹת הַלָּלוּ, אַך שלום יהיה לי:

He will imagine self-blessings. The word denotes blessing. He will imagine blessings of tranquility for himself, saying, ‘those imprecations will never be visited on me, undivided tranquility will be mine.’

והתברך. בנדי"רא שו"יא בְּלַעַז, כְּמוֹ וְהִתְגַּלָּח, וְהִתְפַּלֵּל:

Self-blessings [lit. “he will bless himself]. Bendira sei, “he will bless himself,” in Old French, like “he shall shave himself,” “and involve himself in prayer.”

בשררות לבי אלך. בְּמַרְאִית לִבִּי, כְּמוֹ (במדבר כ"ד) "אֲשׁוּרֶנּוּ וְלֹא קָרוֹב", כְּלוֹמַר, מַה שֶּׁלִּבִּי רוֹאֶה לַעֲשׂוֹת:

I shall follow what my thoughts envision. What my thoughts see, like, “I see it, but it is not nearby.” As if to say, whatever I envision as desirable activity.

למען ספות הרוה. לְפִי שֶׁאוֹסִיף לוֹ פֻּרְעָנוּת עַל מַה שֶּׁעָשָׂה עַד הֵנָּה בְשׁוֹגֵג, וְהָיִיתִי מַעֲבִיר עֲלֵיהֶם, וְגוֹרֵם עַתָּה שֶׁאֲצָרְפֵם עִם הַמֵּזִיד וְאֶפָּרַע מִמֶּנּוּ הַכֹּל, וְכֵן תִּרְגֵּם אֻנְקְלוֹס "בְּדִיל לְאוֹסָפָא לֵהּ חֶטְאֵי שָׁלוּתָא עַל זְדָנוּתָא" — שֶׁאוֹסִיף לוֹ אֲנִי הַשְּׁגָגוֹת עַל הַזְּדוֹנוֹת:

So that the unintentional may be added. Because I shall punish him additionally for his unintentional acts until now, which, I have overlooked; Now, however, he has provoked me into combining them with the intentionally sinful, and punishing him for everything. This, too, is Onkelos’ rendition: “In order to add, against him, the unintentional transgressions to the sinful ones” — so that I may add, against him, the unintentional to the intentionally sinful.

הרוה. שׁוֹגֵג, שֶׁהוּא עוֹשֶׂה כְאָדָם שִׁכּוֹר שֶׁהוּא עוֹשֶׂה שֶׁלֹּא מִדַּעַת:

The unintentional [lit. besotted]. The unintentional transgression, like a drunken deed, enacted in a stupefied state.

הצמאה. שֶׁהוּא עוֹשֶׂה מִדַּעַת וּבְתַאֲוָה:

The sinful [lit. thirsty]. Enacted with full knowledge and appetite.

יעשן אף ה'. עַל יְדֵי כַעַס הַגּוּף מִתְחַמֵּם וְהֶעָשָׁן יוֹצֵא מִן הָאַף, וְכֵן (שמואל ב כ״ב:ט׳) "עָלָה עָשָׁן בְּאַפּוֹ", וְאַף עַל פִּי שֶׁאֵין זוֹ לִפְנֵי הַמָּקוֹם, הַכָּתוּב מַשְׁמִיעַ אֶת הָאֹזֶן כְּדֶרֶךְ שֶׁהִיא רְגִילָה וִיכוֹלָה לִשְׁמֹעַ כְּפִי דֶרֶךְ הָאָרֶץ:

Adonoy’s nostrils will fume. As a result of rage, body temperature rises, and the nostrils fume. Similarly, “Fumes arise from His nostrils.” Although this does not apply to the Omnipresent, Scripture addresses the listener’s ear in the way it is accustomed, and thus capable of grasping, in accordance with worldly conditions.

וקנאתו. לְשׁוֹן חֵמָה, אנפרטמי"נט, אֲחִיזַת לְבִישַׁת נְקָמָה וְאֵינוֹ מַעֲבִיר עַל הַמִּדָּה:

And His vengeful fury. This denotes fury, enprenment, adherence to the vengeance mode, without quarter.

הכתובה בספר התורה הזה. וּלְמַעְלָה הוּא אוֹמֵר "גַּם כָּל חֳלִי וְכָל מַכָּה … בְּסֵפֶר הַתּוֹרָה הַזֹּאת"? הַזֹּאת — לְשׁוֹן נְקֵבָה מוּסָב אֶל הַתּוֹרָה, הַזֶּה — לְשׁוֹן זָכָר מוּסָב אֶל הַסֵּפֶר, וְעַל יְדֵי פִסּוּק הַטְּעָמִים הֵן נֶחֱלָקִין לִשְׁתֵּי לְשׁוֹנוֹת, בְּפָרָשַׁת הַקְּלָלוֹת הַטִּפְּחָא נְתוּנָה תַּחַת בְּסֵפֶר, וְהַתּוֹרָה הַזֹּאת דְּבוּקִים זֶה לָזֶה, לְכָךְ אָמַר הַזֹּאת, וְכָאן הַטִּפְּחָא נְתוּנָה תַּחַת הַתּוֹרָה, נִמְצָא סֵפֶר הַתּוֹרָה דְּבוּקִים זֶה לָזֶה, לְפִיכָךְ לְשׁוֹן זָכָר נוֹפֵל אַחֲרָיו, שֶׁהַלָּשׁוֹן נוֹפֵל עַל הַסֵּפֶר:

Inscribed in this Torah scroll. But above, it says “In this Torah scroll,” “this” in the feminine gender modifies “Torah,” “this” in the masculine gender modifies “scroll.” By means of the cantillation punctuation, they are demarcated into two interpretations. In the chapter of imprecations, the tipcha cantillation symbol is placed under “in the scroll,” so that “this” and Torah” are attached. Therefore it says “this.” Here, however, the tipcha cantillation symbol is placed under “Torah,” so that “scroll” and “Torah” are attached. Therefore, the masculine gender follows, as the modification applies to “the scroll.”

לא ידעם. לֹא יָדְעוּ בָהֶם גְּבוּרַת אֱלֹהוּת:

Unknown to them. They had no notion that they possessed Divine omnipotence.

ולא חלק להם. לֹא נְתָנָם לְחֶלְקָם; וְאֻנְקְלוֹס תִּרְגֵּם "וְלָא אוֹטִיבָא לְהוֹן", לֹא הֵטִיבוּ לָהֶם שׁוּם טוֹבָה; וְלָשׁוֹן לֹא חָלַק — אוֹתוֹ אֱלוֹהַּ שֶׁבָּחֲרוּ לָהֶם לֹא חָלַק לָהֶם שׁוּם נַחֲלָה וְשׁוּם חֵלֶק:

Which He had not apportioned to them. He did not allot them as their portion. Onkelos, however, renders, “and who did not benefit them” — did not grant them any benefit. The sense of “Who did not apportion” is, ‘The God whom they chose did not allot to them any inheritance or portion.’

ויתשם ה'. כְּתַרְגּוּמוֹ "וְטַלְטְלִינוּן", וְכֵן "הִנְנִי נֹתְשָׁם מֵעַל אַדְמָתָם" (ירמיהו י"ב):

And Adonoy forced them away. As Targum [Onkelos] renders, ‘[God] removed them.’ Similarly, “Behold, I shall force them away from their land.”

הנסתרת לה' אלהינו. וְאִם תֹּאמְרוּ מַה בְּיָדֵנוּ לַעֲשׂוֹת? אַתָּה מַעֲנִישׁ אֶת הָרַבִּים עַל הִרְהוּרֵי הַיָּחִיד, שֶׁנֶּאֱמַר "פֶּן יֵשׁ בָּכֶם אִישׁ וְגוֹ'", וְאַחַר כָּךְ "וְרָאוּ אֶת מַכּוֹת הָאָרֶץ הַהִוא", וַהֲלֹא אֵין אָדָם יוֹדֵעַ טְמוּנוֹתָיו שֶׁל חֲבֵרוֹ אֵין אֲנִי מַעֲנִישׁ אֶתְכֶם עַל הַנִּסְתָּרוֹת, שֶׁהֵן לַה' אֱלֹהֵינוּ, וְהוּא יִפָּרַע מֵאוֹתוֹ יָחִיד, אֲבָל "הַנִּגְלוֹת לָנוּ וּלְבָנֵינוּ" לְבָעֵר הָרָע מִקִּרְבֵּנוּ, וְאִם לֹא נַעֲשֶׂה דִּין בָּהֶם יֵעָנְשׁוּ הָרַבִּים. נָקוּד עַל לנו ולבנינו לִדְרֹשׁ שֶׁאַף עַל הַנִּגְלוֹת לֹא עָנַשׁ אֶת הָרַבִּים עַד שֶׁעָבְרוּ אֶת הַיַּרְדֵּן, מִשֶּׁקִּבְּלוּ עֲלֵיהֶם אֶת הַשְּׁבוּעָה בְּהַר גְּרִזִים וּבְהַר עֵיבָל וְנַעֲשׂוּ עֲרֵבִים זֶה לָזֶה (סוטה ל"ז; עי' סנהדרין מ"ג):

The hidden [matters] are Adonoy’s our God’s. If you should ask, ‘What are we capable of doing? You punish the community for an individual’s thoughts, as it is said, “Perhaps there is, among you, etc.,” and after, “They will see the plagues of that land.” Isn’t a man ignorant of his fellow’s secrets’? I will not punish you for the inscrutable, which is Adonoy’s our God’s — He will punish that individual. However, what is exposed is for us and our posterity, to eradicate evil from our midst. If we fail to implement justice against them, then the community will be punished. There are dots over ours and our children’s to teach that, even with regard to what is exposed, the community was not punished until they had crossed the Yarden, when they obligated themselves with the oath at Mount Gerizim and Mount Eival, and became accountable for one another.

ושב ה' אלהיך את שבותך. הָיָה לוֹ לִכְתֹּב "וְהֵשִׁיב" אֶת שְׁבוּתְךָ, רַבּוֹתֵינוּ לָמְדוּ מִכָּאן כִּבְיָכוֹל שֶׁהַשְּׁכִינָה שְׁרוּיָה עִם יִשְׂרָאֵל בְּצָרַת גָּלוּתָם, וּכְשֶׁנִּגְאָלִין הִכְתִּיב גְּאֻלָּה לְעַצְמוֹ — שֶׁהוּא יָשׁוּב עִמָּהֶם. וְעוֹד יֵשׁ לוֹמַר שֶׁגָּדוֹל יוֹם קִבּוּץ גָּלֻיּוֹת וּבְקֹשִׁי, כְּאִלּוּ הוּא עַצְמוֹ צָרִיךְ לִהְיוֹת אוֹחֵז בְּיָדָיו מַמָּשׁ אִישׁ אִישׁ מִמְּקוֹמוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיהו כ"ז) "וְאַתֶּם תְּלֻקְּטוּ לְאַחַד אֶחָד בְּנֵי יִשְׂרָאֵל", וְאַף בְּגָלֻיּוֹת שְׁאָר הָאֻמּוֹת מָצִינוּ כֵן (ירמיהו מ"ח) "וְשַׁבְתִּי שְׁבוּת מוֹאָב":

Adonoy your God will bring [lit. come] back your returnees. It should have written ‘Bring back’ your returnees. The Rabbis derive from here, that the Divine Presence, with all due reverence, resides with Yisroel in the suffering of their exile, so that, when they are redeemed, He ascribes redemption to Himself — He shall return with them. One may explain additionally: The day of the ingathering of exiles is as momentous and difficult as if He, Himself, would need to carry, literally in His grasp, every individual from his place, as it is said, “You shall be plucked, one at a time, Bnei Yisroel.” And even with regard to the exiles of other nations we find this, “I shall bring [lit. come] back the returnees of Moav,” [“I shall bring [lit. come] back the returnees of Egypt”].

לא נפלאת הוא ממך. לֹא מְכֻסָּה הִיא מִמְּךָ, כְּמוֹ שֶׁנֶּאֱמַר (דברים י"ז) "כִּי יִפָּלֵא" — אֲרֵי יִתְכַּסֵּי, (איכה א') "וַתֵּרֶד פְּלָאִים" — וַתֵּרֶד בְּמַטְמוֹנִיּוֹת, מְכֻסָּה, חֲבוּשָׁה בְּטָמוּן:

It is not abstruse to you. It is not concealed from you, as it is said, כִּי יִפָּלֵא — “If . . . is concealed from you,” וַתֵּרֶד פְלָאִים — [meaning] “she has plummeted into concealment,” concealed, wrapped in a cover.

לא בשמים הוא. שֶׁאִלּוּ הָיְתָה בַשָּׁמַיִם, הָיִיתָ צָרִיךְ לַעֲלוֹת אַחֲרֶיהָ לְלָמְדָהּ:

It is not in heaven. For if it were in heaven, you would be required to ascend in quest of it so that you could study it.

כי קרוב אליך. הַתּוֹרָה נִתְּנָה לָכֶם בִּכְתָב וּבְעַל פֶּה:

For [the matter] is close to you. The Torah was presented to you in written and oral form.

את החיים ואת הטוב. זֶה תָּלוּי בָּזֶה — אִם תַּעֲשֶׂה טוֹב הֲרֵי לְךָ חַיִּים, וְאִם תַּעֲשֶׂה רַע הֲרֵי לְךָ הַמָּוֶת, וְהַכָּתוּב מְפָרֵשׁ וְהוֹלֵךְ הֵיאַךְ:

Life and goodness. One hinges on the other. If you act with goodness, then you have life, but if you act wickedly, then you have death. Scripture proceeds in explaining how.

אשר אנכי מצוך היום לאהבה. הֲרֵי הַטּוֹב, וּבוֹ תָלוּי וחיית ורבית, הֲרֵי הַחַיִּים:

For which I command you this day, to love. Here you have goodness. On it, hinges “so that you will live and flourish” — here you have life.

ואם יפנה לבבך. הֲרֵי הָרָע:

But if your heart strays. Here you have wickedness.

כי אבד תאבדון. הֲרֵי הַמָּוֶת:

That you shall certainly perish. Here you have death.

העדתי בכם היום את השמים ואת הארץ. שֶׁהֵם קַיָּמִים לְעוֹלָם, וְכַאֲשֶׁר תִּקְרֶה אֶתְכֶם הָרָעָה יִהְיוּ עֵדִים שֶׁאֲנִי הִתְרֵיתִי בָכֶם בְּכָל זֹאת; דָּבָר אַחֵר — העדתי בכם היום את השמים וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הִסְתַּכְּלוּ בַשָּׁמַיִם שֶׁבָּרָאתִי לְשַׁמֵּשׁ אֶתְכֶם, שֶׁמָּא שִׁנּוּ אֶת מִדָּתָם? שֶׁמָּא לֹא עָלָה גַּלְגַּל חַמָּה מִן הַמִּזְרָח וְהֵאִיר לְכָל הָעוֹלָם כָּעִנְיָן שֶׁנֶּאֱמַר (קהלת א') "וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ"? הִסְתַּכְּלוּ בָאָרֶץ שֶׁבָּרָאתִי לְשַׁמֵּשׁ אֶתְכֶם, שֶׁמָּא שִׁנְּתָה מִדָּתָהּ? שֶׁמָּא זְרַעְתֶּם אוֹתָהּ וְלֹא צָמְחָה אוֹ שֶׁמָּא זְרַעְתֶּם חִטִּים וְהֶעֶלְתָה שְׂעוֹרִים? וּמָה אֵלּוּ שֶׁנַּעֲשׂוּ לֹא לְשָׂכָר וְלֹא לְהֶפְסֵד, אִם זוֹכִין אֵין מְקַבְּלִין שָׂכָר וְאִם חוֹטְאִין אֵין מְקַבְּלִין פֻּרְעָנוּת, לֹא שִׁנּוּ אֶת מִדָּתָם, אַתֶּם שֶׁאִם זְכִיתֶם תְּקַבְּלוּ שָׂכָר וְאִם חֲטָאתֶם תְּקַבְּלוּ פֻּרְעָנוּת, עַל אַחַת כַּמָּה וְכַמָּה (ספרי דברים ל"ב):

I invoke, as witnessess against you, this day, heaven and earth. As they endure eternally, so that when evil befalls you, they will bear witness that I warned you concerning all of this. Another interpretation of “I invoke as witnesses against you this day, heaven etc.” The Holy One, may He be blessed, said to Yisroel, ‘Gaze at the heavens, which I created to serve you, have they, perhaps, altered their prescribed functions? Perhaps the sun failed to rise in orbit from the east to illuminate the whole world, as it is said, “The sun rises, and then the sun sets”? Gaze at the earth, which I created to serve you, has it, perhaps, altered its prescribed functions? Perhaps you planted it, and it failed to produce, or perhaps you planted wheat, and it produced barley? Now take these, which were created neither for gain, nor for loss — if meritorious, they reap no reward, and if sinful, they suffer no punishment — yet they did not alter their prescribed functions; then you, who, if meritorious, reap reward, and if sinful, suffer punishment, most certainly so.’

ובחרת בחיים. אֲנִי מוֹרֶה לָכֶם שֶׁתִּבְחֲרוּ בְּחֵלֶק הַחַיִּים, כְּאָדָם הָאוֹמֵר לִבְנוֹ, בְּחַר לְךָ חֵלֶק יָפֶה בְנַחֲלָתִי, וּמַעֲמִידוֹ עַל חֵלֶק הַיָּפֶה וְאוֹמֵר לוֹ אֶת זֶה בְּרֹר לְךָ, וְעַל זֶה נֶאֱמַר (תהילים ט"ז) "ה' מְנָת חֶלְקִי וְכוֹסִי אַתָּה תּוֹמִיךְ גּוֹרָלִי" — הִנַּחְתָּ יָדִי עַל גּוֹרָל הַטּוֹב לוֹמַר אֶת זֶה קַח לְךָ:

Choose life. I instruct you to select the portion of life, like a man who tells his son, ‘Select, for yourself, an excellent portion in my estate’; then he guides him to the excellent portion, and says to him, ‘Choose this for yourself.’ Concerning this it is said, “Adonoy is my apportioned share, my drinking cup; You have upheld my lot” — You have placed my hand on the excellent lot, as if to say, ‘Take this for yourself.’