## Or HaChaim on Deuteronomy Chapter 13

###### Or HaChaim on Deuteronomy 13:2:1
[Or HaChaim on Deuteronomy 13:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:2:1)

**כִּי יָקוּם בְּקִרְבְּךָ נָבִיא.** אָמְרוֹ **נָבִיא**, פֵּרוּשׁ, אֲפִלּוּ הוּא מֻחְזָק לְנָבִיא, הֲגַם שֶׁיִּהְיֶה נֶאֱמָן אֶצְלְךָ אִם אָמַר לְךָ לַעֲבֹר עַל אֵיזוֹ מִצְוָה לְפִי שָׁעָה כְּאֵלִיָּהוּ בְּהַר הַכַּרְמֶל (מלכים א יח), וְכוּ׳, אַף עַל פִּי כֵן אִם יֹאמַר לְךָ שֶׁתַּעֲבֹד עֲבוֹדָה זָרָה חַיָּב מִיתָה.

**Or Hachayim, trans. Eliyahu Munk:**
**כי יקום בקרבך נביא, "When a prophet arises in your midst, etc."** The word נביא implies that even if this person has an established reputation as a true prophet, if he asks you to violate any of G'd's commandments even temporarily and it involves idolatry he is guilty of death. [He may ask you to temporarily violate a different one of the commandments such as Elijah at Mount Carmel who rebuilt a private altar upon which it was forbidden to offer sacrifices after the Temple in Jerusalem had been built. Ed.]


###### Or HaChaim on Deuteronomy 13:2:2
[Or HaChaim on Deuteronomy 13:2:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:2:2)

**וְנָתַן אֵלֶיךָ אוֹת וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה לֹא הִזְכִּיר בִּתְחִלָּה מַאֲמַר הַנָּבִיא דָּבָר שֶׁעָלָיו נָתַן הָאוֹת וְגוֹ׳. עוֹד צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ **וּבָא הָאוֹת** וְגוֹ׳ **לֵאמֹר** וְגוֹ׳, וְכִי הָאוֹת הוּא הָאוֹמֵר? הֲלֹא הַנָּבִיא הוּא הָאוֹמֵר לַעֲבֹד עֲבוֹדָה זָרָה שֶׁעַל זֶה הוּא שֶׁמִּתְחַיֵּב מִיתָה?

**Or Hachayim, trans. Eliyahu Munk:**
**ונתן אליך אות או מופת, "and he will demonstrate to you a sign or a wonder, etc."** Why did the Torah not first mention what it is the prophet said and which he wishes to lend credence to by performing a miracle? Furthermore, what does the Torah mean when writing: ובא האות…לאמור, and the sign comes about….saying?" Does the sign then say something? Is it not the prophet who says something, i.e. to serve an alien deity, and that is why he incurs the death penalty?


###### Or HaChaim on Deuteronomy 13:2:3
[Or HaChaim on Deuteronomy 13:2:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:2:3)

**וְנִרְאֶה** שֶׁנִּתְכַּוֵּן הַכָּתוּב לְדַבֵּר כְּנֶגֶד נָבִיא שֶׁבָּא וְדִבֵּר בְּסֵדֶר זֶה: ה׳ אָמַר אֵלָיו שֶׁאִם יִתֵּן מוֹפֵת זֶה אוֹ אוֹת זֶה, כַּוָּנַת הָאוֹת הוּא לוֹמַר שֶׁנַּעֲבֹד עֲבוֹדָה זָרָה, וְאִם יִהְיֶה הָאוֹת וְהַמּוֹפֵת בְּסֵדֶר זֶה אֵין הַכַּוָּנָה כֵּן אֶלָּא אַדְרַבָּא לְתַעֲבָהּ וּלְשָׂרְפָהּ כְּמִשְׁפָּטָהּ הָרִאשׁוֹן. **וּבָא הָאוֹת וְהַמּוֹפֵת** – פֵּרוּשׁ, הֲגַם שֶׁהוּא לֹא אָמַר אֶלָּא אוֹ זֶה אוֹ זֶה, וּבָאוּ שְׁנֵיהֶם הָאוֹת וְהַמּוֹפֵת, וְהָיוּ בְּסֵדֶר אֲשֶׁר אָמַר שֶׁיַּגִּידוּ עַל כַּוָּנַת ה׳ שֶׁרְצוֹנוֹ שֶׁיַּעַבְדוּ עֲבוֹדָה זָרָה, **לֹא תִשְׁמַע** וְגוֹ׳, וְחַיָּב מִיתָה הַנָּבִיא וְגוֹ׳, הֲגַם שֶׁלֹּא הֶחְלִיט בִּדְבָרָיו שֶׁיַּעַבְדוּ עַד בֹּא הָאוֹת וְהַמּוֹפֵת וְהֵם הָאוֹמְרִים לַעֲבֹד, וְעוֹד שֶׁהוּא לֹא אָמַר אֶלָּא אוֹ אוֹת אוֹ מוֹפֵת וְהָיוּ שְׁנֵיהֶם, אַף עַל פִּי כֵן לֹא תִשְׁמַע וְגוֹ׳.

**Or Hachayim, trans. Eliyahu Munk:**
It appears that our verse addresses the following situation. The prophet claims that G'd has instructed him to legitimise himself by means of a sign or a certain kind of miracle. The idea is that the prophet tells the people that if, as a result of his attempts to create a miracle and this miracle would materialise in a certain predetermined manner, then this would be proof that G'd had asked the people to worship a certain deity. If, on the other hand, said miracle would materialise in a different form, this would be proof that G'd wanted said deity to be burned and destroyed. **ובא האות והמופת, and now the miracle has indeed materialised** in the form which would indicate that the people ought to worship the deity which the prophet spoke about (although he had been careful to leave the decision to the people themselves), the Torah says: "do not hearken to him!" In other words, such a so-called prophet is guilty of the death penalty even though he himself had not insisted that the people engage in idolatry but had left the decision up to them and to **their** interpretation of the miracle's meaning. Although the people themselves had freely decided to engage in worship of such a deity, the "prophet" is still guilty of the death penalty.


###### Or HaChaim on Deuteronomy 13:4:1
[Or HaChaim on Deuteronomy 13:4:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:4:1)

**כִּי מְנַסֶּה וְגוֹ׳.** וְאִם תֹּאמַר מֵעַתָּה כִּי לְנַסּוֹתֵינוּ בָּא ה׳ נָבִיא זֶה, לָמָּה יוּמַת אִם דְּבַר ה׳ בְּפִיהוּ לְנַסּוֹת? וְנִרְאֶה כִּי מַאֲמַר **כִּי מְנַסֶּה** לֹא בָּא לוֹמַר כִּי ה׳ אָמַר לַנָּבִיא לוֹמַר כַּדְּבָרִים הָאֵלֶּה, אֶלָּא בָּא לָתֵת טַעַם לַמּוֹפְתִים שֶׁנָּתַן ה׳, וְאָמַר **כִּי מְנַסֶּה** וְגוֹ׳, וּכְפִי זֶה ה׳ נָתַן מוֹפֵת זֶה לְנַסּוֹת.

**Or Hachayim, trans. Eliyahu Munk:**
**כי מנסה ה׳ אלוקיכם אתכם לדעת, for the Lord your G'd is testing you, wanting to know, etc."** You may well ask why such a prophet should be executed if G'd sent him to test the loyalty of the Jewish people! Clearly then the words כי מנסה do not mean that G'd instructed this prophet to say what he said, but it explains only why the miracles this prophet performed in order to legitimise himself were allowed to happen.


###### Or HaChaim on Deuteronomy 13:4:2
[Or HaChaim on Deuteronomy 13:4:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:4:2)

**אוֹ** אֶפְשָׁר כִּי לְעוֹלָם מוֹפֵת וְאוֹת זֶה לֹא עֲשָׂאוֹ ה׳ לְנַסּוֹת, אֶלָּא לַאֲשֶׁר יַגִּידוּ אוֹתוֹת הַשָּׁמַיִם נִפְלָאִים מַעֲשֵׂה ה׳, וְנָתַן טַעַם ״כִּי מְנַסֶּה״ תְּשׁוּבָה לְמַה שֶׁיֹּאמְרוּ יִשְׂרָאֵל: לָמָּה ה׳ לֹא הֵסִיר הַמּוֹפֵת וְהָאוֹת לְבַל יִטְעוּ יִשְׂרָאֵל מֵאַחֲרֵי ה׳? לָזֶה אָמַר **כִּי מְנַסֶּה** וְגוֹ׳, לָזֶה הִנִּיחַ הָעוֹלָם כְּמִנְהָגוֹ, אֲבָל זוּלַת טַעַם זֶה ה׳ יַעֲשֶׂה לְבַל תֶּחֱזַקְנָה יְדֵי רְשָׁעִים וְלֹא יִהְיֶה לֹא אוֹת וְלֹא מוֹפֵת.

**Or Hachayim, trans. Eliyahu Munk:**
Alternatively, the fact is that G'd never allowed any miracles to be performed by a prophet except to demonstrate His dominion over the forces of nature, i.e. that He created these forces. The words כי מנסה השם, "for G'd conducts a test, etc." are only an answer to the question why G'd allows some people to perform such miracles instead of preventing them so as not to mislead the Israelites. The Torah answers that G'd allows the world to function in its normal manner. If it were not for the fact that G'd on occasion wants to test His people, He would not allow such charlatans to perform miracles so as not to reinforce the power of the wicked.


###### Or HaChaim on Deuteronomy 13:5:1
[Or HaChaim on Deuteronomy 13:5:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:1)

**אַחֲרֵי ה׳ וְגוֹ׳.** קָשֶׁה לָמָּה הִפְסִיק בְּפָסוּק זֶה בְּאֶמְצַע מִשְׁפַּט נְבִיא שֶׁקֶר, שֶׁהֲרֵי אַחֲרָיו הוּא אוֹמֵר ״וְהַנָּבִיא הַהוּא וְגוֹ׳ יוּמָת״, שֶׁהָיָה לוֹ לְאָמְרוֹ אַחַר פָּסוּק ״וְהַנָּבִיא״ וְגוֹ׳. עוֹד צָרִיךְ לָדַעַת לָמָּה הֶאֱרִיךְ כָּל אֵלֶּה הַדְּבָרִים **תֵּלֵכוּ, תִּירָאוּ, תִּשְׁמֹרוּ, תִּשְׁמָעוּ, תַּעֲבֹדוּ, תִדְבָּקוּן**?

**Or Hachayim, trans. Eliyahu Munk:**
**אחרי ה׳ אלוקיך תלך, "Follow the Lord your G'd, etc.** It is difficult to understand why our paragraph about the false prophet is interrupted by this verse. This verse should have been written only after verse 6 in which the penalty of execution of the false prophet is discussed. Besides, why did Moses use such long-winded phraseology as "you shall follow G'd, fear Him; His commandments you shall observe, and to His voice you shall hearken; Him you shall serve and to Him you shall cleave?"


###### Or HaChaim on Deuteronomy 13:5:2
[Or HaChaim on Deuteronomy 13:5:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:2)

**וְנִרְאֶה** שֶׁבָּא לְהָעִיר הַדְּבָרִים הַכְּלָלִים שֶׁיֶּשְׁנָם בַּעֲבוֹדַת ה׳, כְּדֵי שֶׁתֵּדַע מֵהֶם לְחַיֵּב הַנָּבִיא וְהַחוֹלֵם כְּשֶׁיֹּאמַר לַעֲשׂוֹת אַחַת מֵהֵנָּה לַעֲבוֹדָה זָרָה. וְהִתְחִיל לוֹמַר ״אַחֲרֵי ה׳ אֱלֹהֵיכֶם תֵּלֵכוּ״ – זוֹ מִצְוַת קַבָּלַת עֹל מַלְכוּת שָׁמַיִם, לָלֶכֶת אַחֲרֵי ה׳ וְלֹא אַחֲרֵי זוּלָתוֹ. הָא לָמַדְתָּ שֶׁאִם אָמַר הַנָּבִיא לְקַבֵּל עֲלֵיהֶם עֲבוֹדָה זָרָה לָלֶכֶת אַחֲרֶיהָ – חַיָּב. וְדִקְדֵּק לוֹמַר ״תֵּלֵכוּ״ לְשׁוֹן עָתִיד, לְהָעִירְךָ בְּשִׁעוּר חִיּוּב הַנָּבִיא שֶׁמִּתְחַיֵּב עָלָיו, שֶׁהֲגַם שֶׁלֹּא אָמַר ״קוּם עֲבוֹד״ עַתָּה, אֶלָּא תְּקַבְּלוּ עֲבוֹדָה זָרָה עֲלֵיכֶם לֶאֱלוֹהַּ לְמָחָר – יִתְחַיֵּב מִיתָה מֵעֵת שֶׁאָמַר לָהֶם הַדְּבָרִים, הֲגַם שֶׁדְּבָרָיו לֶעָתִיד.

**Or Hachayim, trans. Eliyahu Munk:**
I believe that Moses wanted to spell out the various elements which comprise serving the Lord. Once we know this we can better understand why the penalty for a false prophet or a dreamer applies even if he asks you to violate only a single one of these elements which are part of serving G'd by applying them to worship of an alien deity. The first element in serving the Lord, i.e. "following Him" is the acceptance of the yoke of Heaven and not the dictates of any other power claiming to be a god. This teaches us that if the prophet asks the people to accept the sovereignty of any other power he is guilty of enticing the people to serve idols. Moses was careful to use the word תלכו, "you shall walk (future)," to teach us that even if said prophet did not demand immediate acceptance of an alien deity he is still guilty of the death penalty from the moment he made such a statement.


###### Or HaChaim on Deuteronomy 13:5:3
[Or HaChaim on Deuteronomy 13:5:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:3)

וְאָמְרוֹ **וְאֹתוֹ תִירָאוּ** – פֵּרוּשׁ, דַּוְקָא אוֹתוֹ תִּירָאוּ וְלֹא לַעֲבוֹדָה זָרָה. הַכַּוָּנָה, שֶׁאִם בָּא לוֹמַר יְראוּ מֵעֲבוֹדָה זָרָה פְּלוֹנִית, הֲגַם שֶׁלֹּא אָמַר לַעֲשׂוֹת לָהּ דָּבָר וְלֹא לְעָבְדָהּ אֶלָּא לְיִרְאָהּ שֶׁמָּא תָּרֵעַ לוֹ, וְאֵין זֶה מְמַעֵט יִרְאָתוֹ יִתְבָּרַךְ, אַף עַל פִּי כֵן חַיָּב מִיתָה, כִּי אוֹתוֹ לְבַד יִרְאוּ.

**Or Hachayim, trans. Eliyahu Munk:**
Moses continues: ואותו תיראו, "and Him you shall fear," to emphasise that **only Him** you shall fear. You must not be afraid of any other so-called power in this universe. The Torah implies that even if the false prophet does not suggest you worship or sacrifice to any other power but only "fear" it, he has thereby become guilty of the death penalty. One must only fear G'd in Heaven.


###### Or HaChaim on Deuteronomy 13:5:4
[Or HaChaim on Deuteronomy 13:5:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:4)

וְאָמְרוֹ **וְאֶת מִצְוֹתָיו תִּשְׁמֹרוּ** מִצְוֹתָיו וְלֹא מִצְוֹת עֲבוֹדָה זָרָה, הַכַּוָּנָה בָּזֶה שֶׁאִם תְּצַוֶּה עֲבוֹדָה זָרָה לַעֲשׂוֹת דָּבָר שֶׁיֵּשׁ בּוֹ הֲנָאָה, כְּגוֹן שֶׁתֹּאמַר עֲבוֹדָה זָרָה: ״מִי שֶׁיִּרְצֶה לְהַרְוִיחַ יַעֲשֶׂה דָּבָר זֶה וְיַרְוִיחַ״ וְכַדּוֹמֶה לָזֶה, וְאֵין בְּמַעֲשֶׂה זֶה דָּבָר שֶׁנּוֹגֵעַ לַעֲבוֹדָה זָרָה, וְיֵשׁ מָקוֹם לוֹמַר כֵּיוָן שֶׁאֵין בְּדָבָר זֶה מִין עֲבוֹדָה אֵין בְּכָךְ כְּלוּם, תַּלְמוּד לוֹמַר מִצְוֹתָיו יִתְבָּרַךְ תִּשְׁמֹרוּ, וְאִם בָּא הַנָּבִיא לוֹמַר שֶׁה׳ צִוָּה לוֹ שֶׁיַּעֲשׂוּ דִּבְרֵי עֲבוֹדָה זָרָה בָּזֶה וְיַצְלִיחוּ – יוּמָת.

**Or Hachayim, trans. Eliyahu Munk:**
Moses continues: ואת מצותיו תשמרו, "and His commandments you shall observe," i.e. His commandments and not the demands made in the name of any other deity. The new element in this statement is that if, say, the deity orders you to do something which brings in its wake a tangible benefit, such as the promise that if you perform a certain act you will become rich as a result, then although the act itself has no connotation of worship you must not do it as you must not take orders from anyone but G'd. If the false prophet were to say that G'd has ordered him that the people should perform a certain idolatrous act in order to be successful, such a false prophet is liable to execution.


###### Or HaChaim on Deuteronomy 13:5:5
[Or HaChaim on Deuteronomy 13:5:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:5)

וְאָמְרוֹ **וּבְקֹלוֹ תִשְׁמָעוּ**, פֵּרוּשׁ, דַּוְקָא בְּקוֹלוֹ יִתְבָּרַךְ הוּא שֶׁיֵּשׁ לָכֶם לִשְׁמֹעַ, לִלְמֹד וּלְלַמֵּד אִמְרוֹתָיו הַטְּהוֹרוֹת, וְלֹא בְּקוֹלָהּ שֶׁל עֲבוֹדָה זָרָה, שֶׁאִם עֲבוֹדָה זָרָה אָמְרָה אֵיזוֹ אֲמָרִים אָסוּר לְשָׁמְעָם. וְאִם בָּא הַנָּבִיא וְאָמַר שֶׁצִּוָּה ה׳ לֵילֵךְ לַעֲבוֹדָה זָרָה לִשְׁמֹעַ דְּבָרֶיהָ, הֲגַם שֶׁאֵין בָּהֶם לֹא מַעֲשֶׂה וְלֹא לְיִרְאָה מִמֶּנָּה, אַף עַל פִּי כֵן יוּמַת.

**Or Hachayim, trans. Eliyahu Munk:**
Moses goes on to say ובקולו תשמעו, "and you shall hearken to His voice," to remind you that you are to listen only to the teachings revealed in the Torah and to teach these sacred words. You are not to listen to words spoken by the *Avodah Zarah*. [I suppose it would be prohibited to listen to the sound of the voice of the oracle in Delphi. I was there myself, but it did not speak. Ed.] If the false prophet claims to have been instructed by G'd to listen to what such a deity has to say he is guilty of death even though he does not perform a deed or even fears the deity in any way.


###### Or HaChaim on Deuteronomy 13:5:6
[Or HaChaim on Deuteronomy 13:5:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:6)

וְאָמְרוֹ **וְאֹתוֹ תַעֲבֹדוּ**, פֵּרוּשׁ, לַה׳ וְלֹא לְזוּלָתוֹ, וְהַכַּוָּנָה בָּזֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (גיטין נז.) שֶׁאָמַר קֵיסָר לְבֵן קָטָן שֶׁל חַנָּה שֶׁיַּעֲרִים לְהַשְׁלִיךְ טַבַּעְתּוֹ מֵעַל יָדוֹ לִפְנֵי עֲבוֹדָה זָרָה וְיֵלֵךְ וִיבִיאֶנָּה וְיֵרָאֶה לָרוֹאִים שֶׁעָבַד, הֲגַם שֶׁאֵין בְּלִבּוֹ לְעָבְדָהּ וְלֹא רָצָה וְכוּ׳, עַל כֵּן בָּא הַכָּתוּב כָּאן לוֹמַר שֶׁאִם בָּא נָבִיא לוֹמַר עַל פִּי ה׳ כִּי ה׳ מַרְשֵׁהוּ לַעֲשׂוֹת כֵּן יוּמַת הַנָּבִיא:

**Or Hachayim, trans. Eliyahu Munk:**
**ואותו תעבדו, "and Him you shall serve," etc.** This also means "G'd exclusively." We can illustrate this with the story told in *Gittin* 57 of the Seleucid Emperor who said to Hannah's youngest son that he should merely pretend to throw the ring on his finger in front of the idol and he could then come and bring it back so that the onlookers would gain the impression that he had performed an act of obeisance though in his heart he had not meant to do this at all. The son refused and was killed for refusing. The Torah tells us here that if a false prophet were to come and tell such a son of Hannah in the name of G'd that he could do what the Emperor requested of him, such a prophet would make himself guilty of the death penalty [though all he wanted was to save the boys' life. Ed.].


###### Or HaChaim on Deuteronomy 13:5:7
[Or HaChaim on Deuteronomy 13:5:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:7)

וְאָמְרוֹ **וּבוֹ תִדְבָּקוּן** יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (כתובות קיא:) וְכִי אֶפְשָׁר לִידָּבֵק בַּשְּׁכִינָה? אֶלָּא שֶׁיִּדְבַּק בְּלוֹמְדֵי תּוֹרָה שֶׁהֵם מֶרְכָּבָה לַשְּׁכִינָה וּכְאִלּוּ נִדְבַּק בּוֹ יִתְבָּרַךְ. וְכָאן צִוָּה ה׳ שֶׁלֹּא יִדְבַּק אֶלָּא בִּקְרוֹבֵי ה׳ וּקְדוֹשָׁיו, וְלִשְׁלֹל בָּא שֶׁלֹּא יִדְבַּק בִּקְרוֹבֵי עֲבוֹדָה זָרָה, וְאִם בָּא נָבִיא וְאָמַר בְּמַאֲמַר ה׳ לַעֲשׂוֹת כֵּן – יוּמַת הַנָּבִיא הַהוּא. וְאוּלַי כִּי לָזֶה נִתְכַּוֵּן בְּאָמְרוֹ **וּבָא הָאוֹת וְהַמּוֹפֵת לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים** וְלֹא אָמַר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים, לוֹמַר שֶׁחַיָּבִין גַּם אִם לֹא יֹאמְרוּ לַעֲבֹד, וַהֲגַם שֶׁגָּמַר אוֹמֶר וְנָעָבְדֵם, הַכַּוָּנָה בָּזֶה שֶׁסּוֹפוֹ לוֹמַר וְנָעָבְדֵם, וּלְעוֹלָם שֶׁיִּתְחַיֵּב עַל כָּל פְּרָטִים שֶׁרָשַׁם ה׳ בַּפָּסוּק ״אַחֲרֵי ה׳״ וְגוֹ׳, וְלָזֶה גָּמַר אוֹמֶר **וְהַנָּבִיא הַהוּא** וְגוֹ׳ פֵּרוּשׁ שֶׁרָצָה לְנַגֵּד הָאָמוּר יוּמָת. וְטַעַם הַמִּיתָה אָמַר הַכָּתוּב **כִּי דִבֶּר סָרָה עַל ה׳**, וַהֲגַם שֶׁלֹּא הֵסִית בְּפֵרוּשׁ לַעֲבֹד עֲבוֹדָה זָרָה אַף עַל פִּי כֵן מְחַיְּבוֹ הַכָּתוּב עַל שֶׁשִּׁקֵּר עַל ה׳ שֶׁנִּבָּא דְּבָרִים רָעִים כָּאֵלֶּה, וּמוֹדִיעַ ה׳ שֶׁנְּבוּאָה כָּזוֹ לֹא יְנַבֵּא נְבִיאוֹ, וַהֲגַם שֶׁיְּנַבְּאוֹ לוֹמַר לְיִשְׂרָאֵל לְבַטֵּל אֵיזוֹ מִצְוָה הוֹרָאַת שָׁעָה, דַּוְקָא בִּשְׁאָר מִצְווֹת, אֲבָל בַּעֲבוֹדָה זָרָה כָּל שֶׁהוּא בְּאִסּוּר, בֵּין דָּבָר שֶׁחַיָּב עָלָיו מִיתָה וּבֵין דָּבָר שֶׁאֵינוֹ חַיָּב עָלָיו מִיתָה לֹא יַסְכִּים ה׳ עָלָיו לַעֲשׂוֹתוֹ אֲפִלּוּ לְפִי שָׁעָה. וְאִם אָמַר כֵּן נָבִיא שֶׁקֶר עָנָה בַּה׳, וְכֵן אָמְרוּ בְּסִפְרֵי וְזֶה לְשׁוֹנָם: ״כִּי דִבֶּר סָרָה״ – שֶׁבָּא לְזַיֵּף דְּבָרָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, עַד כָּאן, וְעַל זִיּוּפוֹ הוּא מֵת.

**Or Hachayim, trans. Eliyahu Munk:**
**ובו תדבקון, "and you are to cleave to Him.** This expression may be understood in conjunction with *Ketuvot* 111 where the Talmud asks how it is possible for man who is made of matter to cleave to G'd who is totally abstract? The answer given is that we are to cleave to Torah scholars as they are the carriers of the *Shechinah*, the presence of G'd. By cleaving to Torah scholars one is considered as having attached onself to G'd. **ובא האות והמופת לאמור נלכה אחרי אלוהים אחרים, "and the sign or the wonder comes about, of which he spoke to you saying: 'Let us follow gods of others, etc.'"** Moses does not quote the false prophet as saying: "let us serve the gods of others" in order to teach us that he is guilty of the death penalty even without encouraging the Israelites to "serve" those gods. Even though Moses concludes the verse with the prophet saying: "and let us worship them," Moses merely means that in the end at one point or another such a false prophet will ask you to worship and to serve the deity in question. This is why in the next verse (6) the Torah speaks of והנביא ההוא, "that prophet;" i.e. "this prophet" who wanted to escape execution by his devious ways will be executed, **כי דבר סרה על השם, "because he has said something perverse against G'd."** Although this prophet did not literally promote idol worship he lied vis-a-vis G'd by prophesying lies. The Torah makes it plain that a true prophet would never predict such things, much less in the name of the Lord. Any command by an established prophet for the Jews to temporarily violate one of the commandments is valid only for one of the commandments not involving idolatry. With regards to idolatry the slightest deviation is taboo and G'd will not even tolerate a minute deviation in an emergency. *Sifri* confirmed what we have said by translating the word סרה, as "falsified." Committing fraud with the Torah is a capital sin.


###### Or HaChaim on Deuteronomy 13:5:8
[Or HaChaim on Deuteronomy 13:5:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:8)

**וְחוּץ** מִדַּרְכֵּנוּ יִתְבָּאֵר הַכָּתוּב שֶׁבָּא לְהַזְהִיר עַל כְּלָלוּת הַתּוֹרָה שֶׁכָּלַל בְּשִׁשָּׁה סִדְרֵי מִשְׁנָה עַל זֶה הַדֶּרֶךְ, **אַחֲרֵי ה׳** וְגוֹ׳ **תֵּלֵכוּ** זֶה סֵדֶר זְרָעִים, וּלְפִי שֶׁיֵּשׁ בָּהֶם דִּין לֶקֶט שִׁכְחָה וּפֵאָה וּמַתְּנוֹת עֲנִיִּים וְכֻלָּן מִמִּדּוֹתָיו יִתְבָּרַךְ, גַּם לְעִנְיַן מַעֲשֵׂר שֵׁנִי שֶׁצָּרִיךְ לְהוֹלִיכוֹ לַמָּקוֹם אֲשֶׁר יִבְחַר ה׳, גַּם בְּעִנְיַן מַעֲשֵׂר לֵוִי, פֵּרוּשׁ עַל דֶּרֶךְ מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שמות רבה לא) מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁהָיָה נוֹתֵן מַעַשְׂרוֹתָיו וְהָיְתָה לוֹ שָׂדֵהוּ מוֹצִיאָה לוֹ אֶלֶף וְכוּ׳, לְאַחַר זְמַן מֵת הָאִישׁ הַהוּא וְעָמַד בְּנוֹ שָׁנָה רִאשׁוֹנָה רָעָה עֵינוֹ בְּמַעַשְׂרוֹ וּפִיחֵת מִשִּׁיעוּר הַצָּרִיךְ, לְשָׁנָה הַבָּאָה הוֹצִיאָה לוֹ הַשָּׂדֶה כְּשִׁיעוּר מַה שֶׁפָּרַע עָלָיו אֶשְׁתָּקַד, לְשָׁנָה אַחֶרֶת פִּחֵת עוֹד, הוֹצִיאָה לוֹ שָׂדֵהוּ כְּשִׁיעוּר מַה שֶׁפָּרַע שָׁנָה שֶׁעָבְרָה, וְכֵן עַל זֶה הַדֶּרֶךְ, עַד כָּאן, הַדְּבָרִים מוֹכִיחִים כִּי לְשִׁיעוּר מַה שֶׁהָיָה נוֹתֵן הָיְתָה שָׂדֵהוּ מוֹצִיאָה לוֹ. לָזֶה בָּא מַאֲמָרוֹ יִתְבָּרַךְ כָּאן וְצִוָּה עָלָיו שֶׁיֵּלֵךְ הוּא אַחַר מַעֲשָׂיו יִתְבָּרַךְ לָתֵת כְּפִי מַה שֶׁיִּתֵּן לוֹ, וְלֹא יְסוֹבֵב שֶׁה׳ יֵלֵךְ אַחֲרָיו כְּפִי מַה שֶׁיִּתֵּן הוּא מַעַשְׂרוֹתָיו עַל אוֹפֶן שֶׁכָּתַבְנוּ.

**Or Hachayim, trans. Eliyahu Munk:**
Apart from the approach we have taken to explain our verse, i.e. that it is intended to address the six elements involved in serving G'd, one may also view Moses as alluding to the six major sections of the oral Torah, i.e. the Mishnah. The words: "follow the Lord your G'd" refer to the section called *Zeraim*. This section contains laws involving the gleaning after the farmers have harvested their grain or orchards, as well as many laws designed to cater to the needs of the poor. It therefore reflects the attributes of G'd who cares for the needy. It also contains a tractate about the need to bring one's second tithe all the way to Jerusalem to consume it or its equivalent in that city. There is also a story *Shemot Rabbah* 31 about a farmer who had duly discharged all the various commandments dealing with tithes and gifts to the Levite, the priest and the poor, and who found that the normal yield of his field amounted to one thousand bushels. After a while the farmer died and during the year following the father's death the field continued to yield its regular harvest. The son, who was miserly, separated less than the required amount of tithes, and found to his distress that in the following year the yield of the field declined by approximately the amount he had thought he had saved by cutting back on his tithes, etc. He continued to deprive the Levite and the poor of even more of their due only to find that the harvest of his field kept shrinking apace. The story proves that the earth's produce is in direct proportion to whether the farmer fulfils his social obligations laid down in the Torah. This is what Moses alluded to when he instructed the Israelites: אחרי ה׳ אלוקיכם תלכו, "follow after the Lord your G'd!"


###### Or HaChaim on Deuteronomy 13:5:9
[Or HaChaim on Deuteronomy 13:5:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:9)

**עוֹד** נִתְכַּוֵּן הַכָּתוּב לוֹמַר לָשׁוֹן זֶה כְּנֶגֶד סֵדֶר זְרָעִים, לְפִי שֶׁבּוֹ מִחְיַת הָאָדָם וּמְזוֹנוֹתָיו, וְכָתַב רַמְבַּ״ם בְּהִלְכוֹת דֵּעוֹת (פ״ג ה״ב) שֶׁצָּרִיךְ שֶׁיְּכַוֵּן אָדָם בְּמַאֲכָלוֹ וּבְמִשְׁתֵּהוּ לְהַבְרוֹת גּוּפוֹ לַעֲבוֹדַת ה׳ וְכוּ׳, דִּכְתִיב (משלי ג:ו) ״בְּכָל דְּרָכֶיךָ דָעֵהוּ״ וְגוֹ׳, וְהוּא מַאֲמַר **אַחֲרֵי ה׳ אֱלֹהֵיכֶם תֵּלֵכוּ** בְּדַרְכֵיכֶם.

**Or Hachayim, trans. Eliyahu Munk:**
Another nuance in the wording of this verse which suggests that it may allude to laws in the section *Zeraim* of the Mishnah, is that that section relates to laws governing man's nourishment and his food supply. Maimonides writes in his treatise *Hilchot Deyot* 3,2 that when man eats and drinks he has to concentrate on the thought that the purpose of eating and drinking is to keep his body in good health so that he can serve the Lord with all his strength. He bases this on Proverbs 3,6: "Acknowledge Him in all your ways (activities)." This is what Moses meant when he wrote אחרי ה׳..תלכו, "i. e. in your ways, your activities.


###### Or HaChaim on Deuteronomy 13:5:10
[Or HaChaim on Deuteronomy 13:5:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:10)

**וְאֹתוֹ תִירָאוּ** – זֶה סֵדֶר מוֹעֵד, וּרְמָזָם בְּתֵיבַת אוֹתוֹ, כִּי שַׁבָּת נִקְרָא אוֹת, דִּכְתִיב (שמות לא:יז) ״אוֹת הִיא״, גַּם יָמִים טוֹבִים נִקְרָאִים אוֹתוֹת, וְיִחֵס לָהֶם הַמּוֹרָא עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה בְּסֵפֶר תִּקּוּנֵי הַזֹּהַר (תיקון ט) יְרֵא שַׁבָּת, שֶׁצָּרִיךְ לִירֹא מֵעָנְשָׁם.

**Or Hachayim, trans. Eliyahu Munk:**
**ואותו תיראו, "and Him you shall fear."** This is an allusion to the second section of the Mishnah, the one called *Moed* which deals with all the festivals and the Sabbath. The word אתו is an allusion to the Sabbath which is called אות in Exodus 31,17. Festivals are also described in the Torah as אות, "sign." The author of *Tikkuney Hazohar* chapter 9 relates to that fact by saying that just as one needs to fear violating the Sabbath one should fear violating the laws pertaining to the festivals.


###### Or HaChaim on Deuteronomy 13:5:11
[Or HaChaim on Deuteronomy 13:5:11](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:11)

**וְאֶת מִצְוֹתָיו תִּשְׁמֹרוּ** – זֶה סֵדֶר נָשִׁים, שֶׁצָּרִיךְ לִשְׁמֹר הַרְבֵּה מִצְוֹת שֶׁבְּהִלְכוֹת נָשִׁים וְאִסּוּרֵי בִּיאָה וְזִיקוֹת.

**Or Hachayim, trans. Eliyahu Munk:**
**ואת מצותיו תשמרו, "and observe His commandments."** This is an allusion to the section of the Mishnah called *Nashim* in which the many laws concerning marriage, forbidden unions, family purity, etc., are discussed.


###### Or HaChaim on Deuteronomy 13:5:12
[Or HaChaim on Deuteronomy 13:5:12](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:12)

**וּבְקֹלוֹ תִשְׁמָעוּ** – זֶה סֵדֶר נְזִיקִין, וְרָמַז בְּמַאֲמַר **וּבְקֹלוֹ תִשְׁמָעוּ** שֶׁצָּרִיךְ לְהַטּוֹת אֹזֶן לַאֲשֶׁר יִשְׁפְּטוּ הַשּׁוֹפְטִים לְחַיֵּב הַחַיָּב וּלְזַכּוֹת הַזַּכַּאי, וְלֹא יָסוּר מִכָּל אֲשֶׁר יוֹרוּהוּ, וּכְמוֹ שֶׁאָמַר הַכָּתוּב (דברים יז:יב) ״וְהָאִישׁ וְגוֹ׳ לְבִלְתִּי שְׁמֹעַ אֶל הַכֹּהֵן וְגוֹ׳ אוֹ אֶל הַשּׁוֹפֵט״ וְגוֹ׳.

**Or Hachayim, trans. Eliyahu Munk:**
**ובקלו תשמעו, and to His voice you shall hearken;** this is an allusion to the various tractates dealing with property rights called *Nezikin*. One needs to pay careful attention to the judges who render judgment in matters of civil disputes. One must not depart fom what the judges rule, as spelled out in Deut. 17,12 "any man who deliberately fails to obey the ruling by the priest, etc.


###### Or HaChaim on Deuteronomy 13:5:13
[Or HaChaim on Deuteronomy 13:5:13](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:13)

**וְאֹתוֹ תַעֲבֹדוּ** – זֶה סֵדֶר קָדָשִׁים, שֶׁכֻּלּוֹ מִשְׁפְּטֵי עֲבוֹדַת בֵּית אֱלֹהֵינוּ.

**Or Hachayim, trans. Eliyahu Munk:**
**ואתו תעבדו, "and (only) Him you must serve."** This is an allusion to the section called *Kodoshin*. It deals with the details of the Temple Service, etc.


###### Or HaChaim on Deuteronomy 13:5:14
[Or HaChaim on Deuteronomy 13:5:14](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:5:14)

**וּבוֹ תִדְבָּקוּן** – זֶה סֵדֶר טְהָרוֹת שֶׁכֻּלּוֹ מִשְׁפְּטֵי הַטְּהָרוֹת, וּרְמָזוֹ בְּמַאֲמַר **וּבוֹ תִדְבָּקוּן** כִּי בְּאֶמְצָעוּת הַטַּהֲרָה יִהְיוּ רְאוּיִים לִדָּבֵק בַּשְּׁכִינָה.

**Or Hachayim, trans. Eliyahu Munk:**
**ובו תדבקון, and to Him you shall cleave."** This is an allusion to the sixth and final section of the oral Torah which deals with matters of ritual purity. By observing these laws in its details one becomes worthy of cleaving to the *Shechinah*, the presence of G'd.


###### Or HaChaim on Deuteronomy 13:6:1
[Or HaChaim on Deuteronomy 13:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:6:1)

**וְהַנָּבִיא הַהוּא אוֹ חוֹלֵם וְגוֹ׳.** הֻצְרַךְ הַכָּתוּב לוֹמַר נָבִיא וְחוֹלֵם, שֶׁאִם לֹא הָיָה אוֹמֵר אֶלָּא נָבִיא הָיִיתִי אוֹמֵר שֶׁלֹּא חִיֵּב הַכָּתוּב מִיתָה אֶלָּא לָזֶה שֶׁאָמַר שֶׁדִּבֵּר ה׳ אֵלָיו בִּנְבוּאָה, שֶׁמְּצֻוִּים יִשְׂרָאֵל לִשְׁמֹעַ לְנָבִיא, דִּכְתִיב (דברים יח:טו) ״אֵלָיו תִּשְׁמָעוּן״, מַה שֶׁאֵין כֵּן הַבָּא בְּדִבְרֵי חֲלוֹמוֹת, שֶׁאֵין חִיּוּב עַל יִשְׂרָאֵל לִשְׁמֹעַ דִּבְרֵי חֲלוֹמוֹת וְיֵשׁ מָקוֹם לוֹמַר עֲלֵיהֶם ״חֲלוֹמוֹת שָׁוְא יְדַבֵּרוּ״ – אֵינוֹ חַיָּב, תַּלְמוּד לוֹמַר ״אוֹ חוֹלֵם״. וְאִם הָיָה אוֹמֵר ״חוֹלֵם״ וְגוֹ׳ וְלֹא נָבִיא, הָיִיתִי אוֹמֵר שֶׁאֵין חַיָּב מִיתָה אֶלָּא הַחוֹלֵם, אֲבָל הַנָּבִיא, וּמַה גַּם נָבִיא שֶׁהוּא מֻחְזָק לִנְבִיא אֱמֶת כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּפָסוּק שֶׁלִּפְנֵי זֶה, יֵאָמְנוּ דְּבָרָיו כְּדֶרֶךְ שֶׁיֵּאָמְנוּ דְּבָרָיו, כְּשֶׁיֹּאמַר לַעֲבֹר עַל שְׁאָר מִצְווֹת לְפִי שָׁעָה, תַּלְמוּד לוֹמַר ״וְהַנָּבִיא״ וְגוֹ׳:

**Or Hachayim, trans. Eliyahu Munk:**
**והנביא ההוא או חולם החלום ההוא, "And that prophet or the dreamer of that dream, etc."** The Torah had to make reference to the prophet and to the dreamer separately; if the Torah had mentioned only the prophet I would have concluded that the death penalty which is the subject of this verse applies only to someone who had already enjoyed the reputation of being a true prophet. After all, the Israelites have been commanded to hearken to the words of a prophet in Deut. 18,15 where the Torah writes "to him (the prophet) you shall hearken." There is no command in the Torah obligating us to hearken to someone who proclaims that G'd appeared to him in a dream and ordered certain things; in fact many dreams are totally without spiritual significance. I would have reasoned that such a person has not misled the people sufficiently to warrant death. By including the dreamer in our verse the Torah makes plain that such a dreamer is equally guilty in the eyes of the law. If, on the other hand, the Torah had legislated the death penalty only for a person described as having had an appearance of G'd in a dream, I would have deduced from this that only the dreamer is guilty of death but that the words of a prophet who has been known to be a legitimate prophet must be taken seriously even when he asks us to violate the commandment and asks us to temporarily violate the commandment involving idolatry because of some emergency.


###### Or HaChaim on Deuteronomy 13:6:2
[Or HaChaim on Deuteronomy 13:6:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:6:2)

**הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר וְגוֹ׳.** כַּוָּנַת הַכָּתוּב הִיא לְפִי שֶׁיֹּאמַר הָאוֹמֵר: בִּשְׁלָמָא הַנָּבִיא בְּוַדַּאי שֶׁלֹּא תָּבֹא הַנְּבוּאָה כְּדֶרֶךְ זֶה אֶלָּא אֲשֶׁר בָּדָא מִלִּבּוֹ, מַה שֶׁאֵין כֵּן הַחוֹלֵם, לֶהֱיוֹת שֶׁבַּחֲלוֹם יָבוֹאוּ לְהָאָדָם דְּבָרִים מֻפְלָאִים וְכוֹזְבִים, יָכוֹל לִהְיוֹת שֶׁזֶּה הָאִישׁ חֲלוֹם הַזֶּה חָלַם וְלֹא שִׁקֵּר. וְהֵן אֱמֶת אִם הָיָה חִיּוּב מִיתָה עַל אֲשֶׁר יֹאמַר לָהֶם עִבְדוּ עֲבוֹדָה זָרָה, זֶה יִתְחַיֵּב מִדִּין מֵסִית, אֲבָל כֵּיוָן שֶׁהוּא מֵת עַל סִפּוּר הַחֲלוֹם לְבַד, וּכְמוֹ שֶׁפֵּרַשְׁתִּי שֶׁאֲפִלּוּ הֶחְלֵט הַדְּבָרִים אֵינוֹ אוֹמֵר אֶלָּא שֶׁהַמּוֹפֵת הוּא הָאוֹמֵר לַעֲבֹד, אִם כֵּן לָמָּה יָמוּת הַחוֹלֵם עַל חֲלוֹמוֹ? לָזֶה אָמַר **כִּי דִבֶּר סָרָה**, פֵּרוּשׁ, הֲגַם שֶׁנַּצְדִּיק לוֹמַר כִּי בָּא הַחֲלוֹם כִּדְבָרָיו, וְהוּא מַה שֶׁהֵעִיר בְּתֵבַת ״הַחֲלוֹם״, פֵּרוּשׁ, לוּ יְהִי שֶׁהָאֱמֶת הֱיוֹתוֹ חֲלוֹם כִּדְבָרָיו, אַף עַל פִּי כֵן לֹא הָיָה לוֹ לְהַחְשִׁיבוֹ וּלְסַפְּרוֹ לְעַם בְּנֵי יִשְׂרָאֵל, כֵּיוָן שֶׁהוּא דִּבֶּר סָרָה עַל ה׳, וְעַל זֶה לְבַד יוּמָת.

**Or Hachayim, trans. Eliyahu Munk:**
**החלום ההוא יומת כי דבר סרה, "of this dream, will be executed for he spoke falsely, etc."** The Torah had to write this as whereas we would have rejected a prophet who told us that G'd had spoken to him openly asking us to perform some kind of idolatry, we might have believed a man who claimed to have had a dream of this kind. Many strange and incomprehensible things occur in dreams, after all. At least we would have believed that the person claiming to have had a dream in which say the deity itself, i.e. the miracle he had performed invited us to perform certain acts, had in fact dreamed such a dream. Moreover, I would have reasoned that seeing all that person did was to tell us his dream without editorial comment, the Torah had to make it clear that such a person too must be executed. The Torah explains the reason by saying כי דבר סרה, that even if it turns out that what the dreamer foretold came true, he had no business to tell us of such a dream since by doing so he created a false image of G'd in our minds. G'd' goes on record that He could never give any such instructions which would involve acts of idolatry.


###### Or HaChaim on Deuteronomy 13:6:3
[Or HaChaim on Deuteronomy 13:6:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:6:3)

**וְגָמַר** אוֹמֶר **הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם** – בָּא הַכָּתוּב לִשְׁפּוֹט בְּצֶדֶק חִיּוּב מִיתַת הַחוֹלֵם בְּמַאֲמָר זֶה, עַל זֶה הַדֶּרֶךְ: כֵּיוָן שֶׁה׳ אֱלֹהֵיכֶם הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, הֲרֵי הֶרְאָה ה׳ בְּעַיִן פְּתוּחָה בְּהָקִיץ אֱמוּנַת ה׳ וְהַכְחָשַׁת זוּלָתוֹ, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בְּפָרָשַׁת יִתְרוֹ בְּפָסוּק ״אָנֹכִי ה׳ וְגוֹ׳ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם״ (שמות כ:ב), וְכֵיוָן שֶׁכֵּן הַחוֹלֵם הַזֶּה הָיָה לוֹ לְבַטֵּל אֶת אֲשֶׁר יַגִּיד לוֹ בַּעַל הַחֲלוֹמוֹת בַּדִּמְיוֹנוֹת הַכּוֹזְבוֹת מִפְּנֵי מַה שֶׁרָאָה בְּהָקִיץ וְלֹא בַּחֲלוֹם, וְכֵיוָן שֶׁלֹּא עָשָׂה כֵן וּבָא לְסַפְּרוֹ – זֶה יַגִּיד שֶׁצָּדְקוּ הַדְּבָרִים אֶצְלוֹ וְחָפֵץ שֶׁיִּשְׁמְעוּ אֵלָיו בֵּית יִשְׂרָאֵל, לָזֶה יוּמַת עַל חֲלוֹמוֹתָיו וְעַל דְּבָרָיו.

**Or Hachayim, trans. Eliyahu Munk:**
**המוציא אתכם מארץ מצרים, "Who takes you out of the land of Egypt, etc."** The Torah justifies the death penalty for the aforementioned dreamer. It recalls that when the Israelites left Egypt all of them were granted the vision of mind-boggling miracles in their waking hours. All of these miracles testified to the fact that only G'd was a power and only He had created nature, i.e. the universe. (compare what I have written on Exodus 20,2 in this connection). By what crooked kind of reasoning would the dreamer accept as truth something he merely saw in a dream which contradicted what he had seen when awake when he came out of Egypt? He should have discounted the dream instead of telling you about it! Surely, what he related to you could not have been the truth! The fact that he nevertheless told you about his dream makes him guilty of the death penalty.


###### Or HaChaim on Deuteronomy 13:6:4
[Or HaChaim on Deuteronomy 13:6:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:6:4)

**מִן הַדֶּרֶךְ אֲשֶׁר צִוְּךָ ה׳.** בָּא לוֹמַר כִּי טַעַם חִיּוּב מִיתָה לְנָבִיא וְחוֹלֵם הוּא לְפִי שֶׁבָּאוּ דִּבְרֵיהֶם עַל דָּבָר שֶׁהוּא עוֹקֵר כְּלָלוּת הַתּוֹרָה, שֶׁהוּא עֲבוֹדָה זָרָה שֶׁשְּׁקוּלָה כְּנֶגֶד כָּל הַתּוֹרָה, הָא לָמַדְתָּ שֶׁאִם בָּא עַל אַחַת מִכָּל מִצְווֹת ה׳, בֵּין חוֹלֵם בֵּין נָבִיא, לֹא יוּמְתוּ, וְדִין הַקַּבָּלָה מֵהֶם – בַּעַל הַחֲלוֹמוֹת נֹאמַר אֵלָיו שָׁוְא יְדַבֵּר, וְהַנָּבִיא אִם הוּא יָדוּעַ לִנְבִיא אֱמֶת נְקַבֵּל מִמֶּנּוּ כְּאֵלִיָּהוּ בְּהַר הַכַּרְמֶל:

**Or Hachayim, trans. Eliyahu Munk:**
**מן הדרך אשר צוך…ללכת בה, "from the path…He commanded you to go."** The Torah further explains the severity of the sin of the "prophet" or dreamer. We have explained repeatedly that the violation of the second of the Ten Commandments is equivalent to violation of all the commandments just as observing this commandment is accounted for a person as if he had embraced all of the commandments. By suggesting that you violate this commandment, the "prophet" or dreamer has in fact become responsible for violating all the commandments. This also explains why if said "prophet" had suggested the temporary violation of any of the other commandments the Torah did not decree the death penalty. The reason is that such a sin did not involve the basic elements of the Torah. The difference of how we are to relate to the message by the prophet and dreamer respectively is as follows; if the prophet has been a true prophet up until now, we do what the people did when Elijah built the altar on Mount Carmel, i.e. we do not question it. On the other hand, we do not accept the message purporting to have been dreamed by someone who has no history of G'd communicating with him as we apply the principle that many dreams are meaningless.


###### Or HaChaim on Deuteronomy 13:6:5
[Or HaChaim on Deuteronomy 13:6:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:6:5)

**וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ.** אוּלַי שֶׁיִּרְמוֹז לְאוֹתוֹ שֶׁקְּרָאוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׁם זֶה, דִּכְתִיב (בראשית ח:כא) ״יֵצֶר לֵב הָאָדָם רַע״, וְלָזֶה אָמַר **הָרָע** הַיָּדוּעַ. וְהַכַּוָּנָה בָּזֶה כִּי כְּשֶׁיַּעֲשׂוּ מִשְׁפָּט בְּכַיּוֹצֵא בָּזֶה מִתְבַּעֵר הָרָע וְנִתָּשׁ כֹּחוֹ וְלֹא יִתְעַצֵּם בְּלִבּוֹת בְּנֵי אָדָם, כְּאָמְרוֹ ״מִקִּרְבֶּךָ״.

**Or Hachayim, trans. Eliyahu Munk:**
**ובערת הרע מקרבך, "and you shall destroy the evil from your midst."** Perhaps the word רע refers to the evil urge which G'd describes as רע in Genesis 8,21 when He speaks of man's inclination to be רע from his early youth. This would account for the use of the letter ה before the word רע, as the reference is to an already well known רע. The Torah tells us that by sentencing and executing sinners such as the false prophet, this evil inclination will be removed from being an integral part of you, i.e. מקרבך.


###### Or HaChaim on Deuteronomy 13:7:1
[Or HaChaim on Deuteronomy 13:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:1)

**כִּי יְסִיתְךָ אָחִיךָ וְגוֹ׳.** בְּפָרָשָׁה זוֹ רָמַז ה׳ הֶעָרָה גְּדוֹלָה בְּאוֹפְנֵי הַהֲסָתָה הַבָּאָה לָאָדָם מֵעַצְמוֹ לְהַטּוֹתוֹ מִדֶּרֶךְ הַטּוֹב וְהַיָּשָׁר. דַּע כִּי יֵשׁ מֵסִית שֶׁבָּא עִם הָאָדָם מִיּוֹם הֱיוֹתוֹ בָּעוֹלָם, וּכְאָמְרָם זִכְרוֹנָם לִבְרָכָה (סנהדרין צא:) בַּפָּסוּק (בראשית ד:ז) ״לַפֶּתַח חַטָּאת רֹבֵץ״ וְהוּא מֵסִית לְהָאָדָם לְהָרַע.

**Or Hachayim, trans. Eliyahu Munk:**
**כי יסיתך אחיך, "If your brother entices you, etc."** In this paragraph the Torah teaches that enticement to sin is not only due to external sources but may be due to something within us, in fact some force born within us from the day we see the light of day. Our sages in *Sanhedrin* 91 derive this from Genesis 4,7: "sin rests at the door."


###### Or HaChaim on Deuteronomy 13:7:2
[Or HaChaim on Deuteronomy 13:7:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:2)

**עוֹד** יִוָּלֵד בָּאָדָם כֹּחַ מֵסִית שֵׁנִי, בְּאֶמְצָעוּת הָעֲבֵרָה. אִם עָבַר עַל מִצְוָה אַחַת, תִּוָּלֵד בּוֹ כֹּחַ הֶחָפֵץ רֶשַׁע, סוֹד מַאֲמַר (אבות פ״ד מ״ב) עֲבֵרָה גּוֹרֶרֶת עֲבֵרָה, וְהֶאֱרִיכוּ בָּזֶה אַנְשֵׁי אֱמֶת לוֹמַר כִּי עַל יְדֵי עֲבֵרָה אַחַת קוֹנֶה קָטֵיגוֹר אֶחָד וְנוֹסַף גַּם הוּא עַל כֹּחַ הָרַע הָרִאשׁוֹן לְהַחְטִיאוֹ, וְכֵן שְׁנַיִם וְכֵן שְׁלֹשָׁה כִּי יַרְבֶּה לַחְטֹא יִגְדַּל בּוֹ הַהֲסָתָה. וּלְטַעַם זֶה אָמְרוּ (ברכות לד:): מָקוֹם שֶׁבַּעֲלֵי תְּשׁוּבָה עוֹמְדִים אֵין צַדִּיקִים גְּמוּרִים יְכוֹלִין לַעֲמוֹד.

**Or Hachayim, trans. Eliyahu Munk:**
There is an additional internal "enticer," i.e. the spiritually negative force man creates every time he sins. This is the mystical dimension of *Avot* 4,2 that "one sin drags another in its wake." Kabbalists have talked at length about this subject explaining that every sin creates an accuser which in turn increases the power of the original evil urge within us. The more man sins the more powerful the forces which urge him to sin become. This is the meaning of *Berachot* 34 that מקום שבעלי תשובה עומדים אין צדיקים גמורים יכולין לעמוד, "that it is not possible to draw a valid comparison between the forces of evil to which a repentant sinner is exposed and to similar forces to which the person who is totally without sin is exposed."


###### Or HaChaim on Deuteronomy 13:7:3
[Or HaChaim on Deuteronomy 13:7:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:3)

**עוֹד** בְּאֶמְצָעוּת נְטוֹת הָאָדָם לְדֶרֶךְ לֹא טוֹב, יְסוֹבְבֶנּוּ קְנוֹת כֹּחַ שְׁלִישִׁי, שֶׁהוּא נֶפֶשׁ רָעָה, כְּדֶרֶךְ שֶׁיִּזְכֶּה הָאָדָם בְּתוֹסֶפֶת נְשָׁמָה יְתֵרָה בְּהִתְעַצְּמוּתוֹ בְּדַרְכֵי ה׳, כְּמוֹ כֵן בְּאֶמְצָעוּת דְּרָכִים הָרָעִים יִקְנֶה תּוֹסֶפֶת נֶפֶשׁ רָעָה לְהַחְטִיאוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
There is a third dimension to the personality of a person who indulges in sin. By doing so he acquires an additional soul, as it were. Just as we have a principle that he who observes the Sabbath is granted an additional soul (spiritually positive force) on that day, the reverse holds true for the habitual sinner.


###### Or HaChaim on Deuteronomy 13:7:4
[Or HaChaim on Deuteronomy 13:7:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:4)

**עוֹד** יוֹסִיף מִזֶּה גָּדֵר רְבִיעִי, וְהוּא לְהִכָּנֵס נַפְשׁוֹ בְּגָדֵר אַחֶרֶת שֶׁאֵין לְמַעְלָה מִמֶּנָּה, וְהִיא שֶׁנַּפְשׁוֹ תִּתְחַבֵּר וְתִשְׁתַּתֵּף עִם חֵלֶק הָרַע וְתִשְׁוֶה לוֹ בְּטִבְעָהּ, וְזֶה הוּא גְּמַר הֶחְלֵט נֶפֶשׁ אָדָם לִכְפּוֹר בָּעִקָּר וְלַעֲבוֹד עֲבוֹדָה זָרָה.

**Or Hachayim, trans. Eliyahu Munk:**
When you continue on such an evil path, allowing yourself to be enticed into sin, one eventually integrates one's personality with the forces of evil so much so that instead of merely becoming the victim of enticement one denies the essence of Judaism leading one to embrace idolatry.


###### Or HaChaim on Deuteronomy 13:7:5
[Or HaChaim on Deuteronomy 13:7:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:5)

**וְהוּא** מַה שֶׁרָמַז בְּאָמְרוֹ ״כִּי יְסִיתְךָ **אָחִיךָ**״, הוּא חֵלֶק הָרַע שֶׁהוּא מִתְאַחֶה עִם הָאָדָם מִתְּחִלָּתוֹ קוֹדֶם בּוֹאוֹ בָּעוֹלָם. וְאָמְרוֹ **בֶּן אִמֶּךָ** נִתְכַּוֵּן לְהוֹדִיעַ מִנַּיִן בָּא אָח לְצָרָה, וְאָמַר **בֶּן אִמֶּךָ** שֶׁהִיא אֵם כָּל חַי, שֶׁהִיא חַוָּה שֶׁגָּרְמָה תַּעֲרוֹבֶת הָרַע בִּמְקוֹר הַקְּדֻשָּׁה בַּחֵטְא הָרִאשׁוֹן. וּכְנֶגֶד גָּדֵר שֵׁנִי שֶׁהוּא מֵסִית הַנּוֹלָד מֵחֵטְא הָאָדָם כַּנִּזְכָּר אָמַר **אוֹ בִנְךָ אוֹ בִתְּךָ**, הֵם תּוֹלְדוֹת מַעֲשִׂים רָעִים שֶׁגַּם הֵם נִקְרָאִים בָּנִים זָרִים. וְאָמַר **אוֹ בִתְּךָ** כִּי יֵשׁ עֲבֵרוֹת שֶׁיּוֹלִידוּ קָטֵיגוֹר בְּמַדְרֵגַת זָכָר וְיֵשׁ בְּמַדְרֵגַת נְקֵבָה, כְּפִי כֹּחַ הַחֵטְא, כְּשֶׁיִּהְיֶה גָּדוֹל יוֹלִיד כֹּחַ הַזָּכָר וּלְפִי חֲלִישׁוּתוֹ יִתְיַחֵס אֵלָיו כִּנּוּי הַבַּת.

**Or Hachayim, trans. Eliyahu Munk:**
When Moses speaks of **בי יסיתך אחיך, "when your brother entices you,"** he describes the evil urge as someone who considers himself as "your brother" from birth. He adds the words בן אמך, "son of your mother," to explain whence the enticer originates, i.e. he is a "son" of our common mother Eve who was responsible for the fact that good and evil are inextricably mixed within us at birth. Concerning the second aspect of evil within us, i.e. the one created by our **own** sins -as opposed to Eve's- Moses says או בנך או בתך, "or your own son or your own daughter." These are references to the spiritually negative creations which are the result of our own sins. They too are called alien children. The reason that the Torah lists both בנך, "your son," as well as בתך, "your daughter" to describe such creations, is that some sins produce accusers of a masculine type whereas other sins produce accusers of a feminine variety. It all depends on the type of sin one has committed. The greater the sin the more likely that the accuser it creates is of the masculine type. If the sin is relatively minor, the accuser it creates may be described as בתך, "your daughter."


###### Or HaChaim on Deuteronomy 13:7:6
[Or HaChaim on Deuteronomy 13:7:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:6)

**וּכְנֶגֶד** גָּדֵר שְׁלִישִׁי שֶׁהוּא קִנְיַן נֶפֶשׁ רָעָה שֶׁתִּתְלַוֶּה עִם הַחוֹטֵא, אָמַר **אוֹ אֵשֶׁת חֵיקֶךָ**, שֶׁשּׁוֹכֶנֶת בְּתוֹכוֹ נֶפֶשׁ רָעָה וְתַגְבִּיר בּוֹ הַהֲסָתָה לְהַפְעִיל הָרַע.

**Or Hachayim, trans. Eliyahu Munk:**
With regard to the third acquisition i.e. an evil soul which hence-forth accompanies the sinner constantly, Moses describes it as אשת חיקך, "the wife of your bosom," as it now resides inside the sinner and will add to the power of the forces which entice man to sin.


###### Or HaChaim on Deuteronomy 13:7:7
[Or HaChaim on Deuteronomy 13:7:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:7)

**וּכְנֶגֶד** גָּדֵר רְבִִיעִי שֶׁהוּא נְטוֹת הַנֶּפֶשׁ וּכְלוֹתָהּ לַחֵלֶק הָרַע שֶׁיִּהְיֶה בְּנַפְשׁוֹ, אָמַר **רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ**, שֶׁאֵין גָּדֵר בֵּין שְׁנֵיהֶם אֶלָּא חֵלֶק הָרַע וְנַפְשׁוֹ בְּחִינָה אַחַת. וְאַחַר הַדְרָגוֹת אֵלּוּ יִהְיֶה כֹּחַ בַּמֵּסִית לְדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה ״נֵלְכָה וְנַעַבְדָה״ וְגוֹ׳.

**Or Hachayim, trans. Eliyahu Munk:**
Regarding the fourth element which entices man to sin, the opposite of the נשמה יתירה, the "additional soul" a Sabbath-observing Jew is equipped with on the Sabbath, the Torah calls it רעך אשר כנפשך, "your friend who is like your own soul." Once the sinner has been "softened up" by the enticer, the Torah describes the nature of the enticement, i.e. an invitation to serve alien gods.


###### Or HaChaim on Deuteronomy 13:7:8
[Or HaChaim on Deuteronomy 13:7:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:8)

וְדִקְדֵּק לוֹמַר **בַּסֵּתֶר**, לְהָעִיר כִּי הַמֵּסִית הוּא מַסְתִּיר עַצְמוֹ כִּי הוּא הַמֵּסִית, וּמְדַבֵּר כִּמְדַבֵּר דִּבְרֵי אַהֲבָה וְרֵעוּת, וּמַרְאֶה טְלָפַיִם כִּי לֹא לְהָרַע הוּא מִתְכַּוֵּן.

**Or Hachayim, trans. Eliyahu Munk:**
Moses makes a point of describing this enticement as occurring בסתר, "secretly," seeing the enticer is in the habit of hiding his true purpose pretending to love you and to have your true interests at heart.


###### Or HaChaim on Deuteronomy 13:7:9
[Or HaChaim on Deuteronomy 13:7:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:9)

וְאָמְרוֹ **לֵאמֹר נֵלְכָה**, פֵּרוּשׁ לֹא שֶׁאוֹמֵר בְּפֵרוּשׁ ״נֵלְכָה נַעַבְדָה״, אֶלָּא אוֹמֵר דְּבָרִים מְסֻתָּרִים, וְתַכְלִית דְּבָרָיו הוּא לוֹמַר **נֵלְכָה נַעַבְדָה** וְגוֹ׳. גַּם יַעֲרִים בְּמַאֲמָרוֹ לוֹמַר ״נֵלְכָה נַעַבְדָה״ שֶׁכּוֹלֵל עַצְמוֹ עִמּוֹ, וּמִתְחַכֵּם בָּזֶה לוֹמַר שֶׁגַּם הוּא עַד עַתָּה לֹא הָיָה מַסְכִּים לַעֲבוֹדָה זָרָה אֶלָּא מִכָּאן וּלְהַבָּא הוּא רוֹצֶה לַעֲבֹד, וּבָזֶה יַחְשֹׁב הָאָדָם כִּי נַפְשׁוֹ הִיא הַמְּדַבֶּרֶת וְלֹא זוּלָתָהּ שֶׁהוּא יֵצֶר הָרַע.

**Or Hachayim, trans. Eliyahu Munk:**
**לאמור נלכה, saying "let us go."** Moses inserts the word לאמור to make it clear that the enticer does not openly use words such as "let us commit idolatry," but he expresses himself more obliquely; all the while he aims at the eventual objective, i.e. to commit idolatry. When Moses portrays the enticer saying נלכה נעבוד, "let us go and serve, etc," he includes himself in such a way that his victim thinks that he too had never previously served idols. This makes the victim think that his **own** soul is speaking to him rather than an outside force which he would define as the evil urge against which he would be on guard.


###### Or HaChaim on Deuteronomy 13:7:10
[Or HaChaim on Deuteronomy 13:7:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:7:10)

וְאָמְרוֹ **אֲשֶׁר לֹא יָדַעְתָּ.** פֵּרוּשׁ, בָּא בְּטַעֲנָה נֶגֶד מַה שֶׁנִּתְחַיֵּב הָאָדָם בְּקַבָּלַת הַתּוֹרָה שֶׁלֹּא לַעֲבֹד אֱלֹהִים אֲחֵרִים, וְאוֹמֵר לוֹ כִּי אֵין עָלָיו הַחִיּוּב אֶלָּא דַּוְקָא בַּעֲבוֹדָה זָרָה שֶׁיָּדַע וְקִבֵּל שֶׁלֹּא לְעָבְדָהּ, אֲבָל עֲבוֹדָה זָרָה אֱלֹהִים לֹא יְדָעוּם בָּעוֹלָם אֵין עָלָיו טַעֲנַת מַה שֶׁקִּבֵּל שֶׁלֹּא לַעֲבֹד, כִּי לֹא עָלָה זֶה עַל דַּעַת אָז כְּשֶׁקִּבֵּל, וְהוּא אָמְרוֹ **אֲשֶׁר לֹא יָדַעְתָּ אַתָּה**, וְלֹא אַתָּה לְבַד אֶלָּא **וַאֲבוֹתֶיךָ** גַּם הֵם כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אִסּוּר עֲבוֹדָה זָרָה לֹא יָדְעוּ זוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
**אשר לא ידעת, "which you have never known, etc."** Moses describes the enticer as marshalling arguments against the undertaking by the Israelites at the time of the revelation not to serve any alien deities. He argues that the undertaking entered into by the Israelites at that time included only the religions which were known **at that time.** He argues that any religion, i.e. form of idolatry, which did not exist at that time or which the Israelites did not know of at that time, was not something they were committed not to serve. He emphasises his point by stressing אשר לא ידעת אתה ואבותיך, "which neither you personally nor your ancestors were aware of." When your forefathers accepted the prohibition not to serve idols, these idols were not included either in what they undertook not to serve.


###### Or HaChaim on Deuteronomy 13:8:1
[Or HaChaim on Deuteronomy 13:8:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:8:1)

**מֵאֱלֹהֵי הָעַמִּים**, פֵּרוּשׁ, כִּי יָבֹא בְּטַעֲנָה לְהוֹכִיחַ מִמַּה שֶׁלְּפָנָיו מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיכֶם, כִּי יִרְאוּ הָעַמִּים שֶׁסְּבִיב יִשְׂרָאֵל יַחֲנוּ בְּשַׁלְוָה וּבְהַצְלָחָה מְרֻבָּה וְיֹאמְרוּ אֵלָיו לְהִדָּמוֹת לְמַה שֶׁלְּפָנָיו, אוֹ יָבֹא בְּטַעֲנָה לְהוֹכִיחַ הוֹכָחָה גְּדוֹלָה וְהוּא כְּשֶׁתִּהְיֶה עֲבוֹדָה זָרָה שֶׁנִּתְפַּשְּׁטָה בָּעוֹלָם שֶׁכָּל הָעוֹלָם אוֹ רֻבּוֹ עוֹבְדִים אוֹתָהּ כְּמוֹ שֶׁאֵרַע בַּזְּמַנִּים אֵלּוּ, שֶׁמַּלְכוּת אֱדוֹם כֻּלָּם עוֹבְדִים וְכוּ׳, וְהִיא פִּנָּה גְּדוֹלָה, וּלְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא י.) שֶׁאָמְרוּ עֲתִידָה מַלְכוּת הָרְשָׁעָה שֶׁתִּתְפַּשֵּׁט בְּכָל הָעוֹלָם, הִנֵּה עֲבוֹדָה זָרָה אַחַת בְּכָל הָעוֹלָם מִקְצֵה הָאָרֶץ וְעַד קְצֵה הָאָרֶץ, וַהֲסָתָה זוֹ עִמָּהּ טַעֲנָה לְהוֹכִיחַ כִּי יֵשׁ בָּהּ מַמָּשׁ חָס וְשָׁלוֹם, אַף עַל פִּי כֵן אָמַר ״לֹא תֹאבֶה לוֹ״ וְגוֹ׳, פֵּרוּשׁ, נוֹתֶנֶת הַתּוֹרָה עֵצָה לָאָדָם שֶׁיִּמָּלֵט בָּהּ מִמֶּנּוּ, אֶחָד ״לֹא תֹאבֶה לוֹ״, פֵּרוּשׁ עַל דֶּרֶךְ אָמְרוֹ (משלי א:י) ״בְּנִי אִם יְפַתּוּךָ חַטָּאִים אַל תֹּבֵא״, פֵּרוּשׁ, לֹא תִּכָּנֵס עִמּוֹ בְּטַעֲנוֹת אֶלָּא שְׁלִילַת הָרָצוֹן בְּלֹא טַעֲנָה. וְעַיֵּן מַה שֶׁפֵּרַשְׁתִּי בְּפָסוּק ״וְלֹא אָבָה״ (דברים ב:ל), וְיִשְׁלֹל שְׁמוֹעַ דְּבָרָיו עוֹד בָּזֶה, וְהַטַּעַם שֶׁאִם יִכָּנֵס עִמּוֹ בְּטַעֲנוֹת, הַתְמָדַת הַחוֹשֵׁב תּוֹלִיד תְּכוּנַת הָרַע בָּאָדָם.

**Or Hachayim, trans. Eliyahu Munk:**
**מאלוהי העמים, "from among the gods of the nations, etc."** The enticer points to the successful lives led by nations bordering on Israel and uses this as proof that there could be nothing wrong with their religion. Alternatively, the enticer points to the vast majority of nations who serve idols, especially during the time of the Romans when the Roman Empire built on idolatry was so pre-eminent in the world. The argument that the whole world prospered while worshiping the gods of the Romans while only the Jewish people were in abject poverty and exile, is apt to entice sinners very easily. Moses warns **לא תאבה לו, "do not even be willing to enter into a discussion with such an enticer."** Moses paraphrases what Solomon said in Proverbs 1,10: "my son, if sinners entice you do not consent." Deny the suggestion without bothering to argue the merits or otherwise of the enticer's argument. Please read my commentary on Deut. 2,30 that even arguing the point gives the enticer a foothold in your heart.


###### Or HaChaim on Deuteronomy 13:9:1
[Or HaChaim on Deuteronomy 13:9:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:9:1)

וְאָמְרוֹ **לֹא תָחוֹס** וְגוֹ׳, פֵּרוּשׁ שֶׁצָּרִיךְ לְהַרְחִיק מִמֶּנּוּ כָּל אֲשֶׁר תְּאַוֶּה נַפְשׁוֹ, אֲפִלּוּ דְּבָרִים שֶׁאֵין בָּהֶם אִסּוּר, כְּדֵי לְעַנּוֹת אָדָם נַפְשׁוֹ, וְלֹא יָחוּס וְלֹא יַחְמֹל עָלָיו לוֹמַר לָמָּה יְעַנֶּה נַפְשׁוֹ לְלֹא דָבָר וַה׳ הִרְשָׁהוּ לְתֵאָבוֹן זֶה. וְהִנֵּה הֲגַם שֶׁעִנּוּי זֶה הוּא לַנֶּפֶשׁ, עִקָּרוֹ הִיא לְאוֹתוֹ הַמִּתְלַוֶּה לָהּ שֶׁהֵם כֹּחוֹת הַמְּסִיתִים שֶׁזָּכַרְנוּ, וְהוּא סוֹד הַתַּעֲנִית שֶׁיִּתְעַנֶּה הָאָדָם לְאַבֵּד כֹּחַ הָרַע הַדָּבוּק בּוֹ שֶׁהוּא כֹּחַ הַמֵּסִית הָאָמוּר.

**Or Hachayim, trans. Eliyahu Munk:**
**ולא תחוס עינך עליו, "and your eye shall not take pity on him;"** this means that one has to deny the enticer everything he desires or holds dear, even things totally unrelated to what he proposed. The idea is to make him endure suffering. You should not say that there is no point in making this person endure pointless denials seeing that G'd Himself has permitted all these things to be enjoyed by man. Even though the afflictions we speak about affect primarily the soul, they will also have an effect on the spiritually negative mani-festations which have become an inseparable part of this human being. This is the mystical dimension of the whole concept of fasting. Man is to deny himself food and drink in order to weaken the forces of evil within him.


###### Or HaChaim on Deuteronomy 13:9:2
[Or HaChaim on Deuteronomy 13:9:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:9:2)

וְאָמְרוֹ **וְלֹא תְכַסֶּה**, פֵּרוּשׁ, עַל דֶּרֶךְ מַעֲשֶׂה שֶׁל רַב עַמְרָם חֲסִידָא (קידושין פא.) שֶׁצָּעַק ״נוּרָא בֵּי עַמְרָם!״, וְאֻסְּפוּ יַחַד גַּם בְּנֵי אָדָם גַּם בְּנֵי אִישׁ, וּבָזֶה גֵּרֵשׁ מִמֶּנּוּ מֵסִית. וְהוּא אָמְרוֹ **לֹא תְכַסֶּה עָלָיו** – הַכְרֵז עָלָיו וְגַלֵּהוּ לְעֵינֵי הַכֹּל, וּבָזֶה תִּהְיֶה נִמְלָט מִמֶּנּוּ, כִּי בָזֶה אַתָּה הוֹרְגוֹ, וְהוּא אָמְרוֹ **כִּי הָרֹג תַּהַרְגֶנּוּ.**

**Or Hachayim, trans. Eliyahu Munk:**
**ולא תכסה, "and you must not cover up, etc,"** This may best be understood by a reference to *Kidushin* 81 in which the Talmud relates a story involving Rav Amram. [The subject matter is being alone with a woman who is not your wife and the implications of such a situation. Ed.] Certain female prisoners whose freedom had been bought by the people of Nehardea, the town in which the pious Rav Amram resided, were entrusted to him for safekeeping. He assigned to them the top floor, removing the connecting stairs. One day he was sorely tempted by his evil urge to socialise with one or the other of these women and he single-handedly put up a ladder to climb the upper floor which it would normally require several people to move. When half way up he cried out that his house was on fire which brought out the neighbours before he could succumb totally to the enticer within him. He embarassed himself thereby publicly, but told his colleagues that it was better for him to be embarassed in the here and now, than to face the consequences of his action in the hereafter where his embarassment would be far greater. Moses says here that you should not conceal the fact that the enticer is active within you, but by exposing this fact similar to Rav Amram, you will be able to defeat the enticer by publicly disgracing him for what he is. **כי הרוג תהרגנו, "Rather, you must surely kill him."**


###### Or HaChaim on Deuteronomy 13:9:3
[Or HaChaim on Deuteronomy 13:9:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:9:3)

וְאָמְרוֹ **יָדְךָ תִהְיֶה בוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ** וְגוֹ׳, פֵּרוּשׁ שֶׁלֹּא הִרְשָׁה אוֹתְךָ הַכָּתוּב לְגַלּוֹת מַעֲשָׂיו וְלִקְרֹא כְּהֶחָסִיד ״נוּרָא בֵּי עַמְרָם״ (קידושין פא.) אֶלָּא כְּשֶׁלֹּא תַּשִּׂיג יָדְךָ, אֲבָל כְּשֶׁתַּשִּׂיג לְהִתְעַצֵּם כְּנֶגְדּוֹ וְלִדְחוֹתוֹ אֵין לְךָ לְהִכָּלֵם בְּדֶרֶךְ זֶה, אֶלָּא **יָדְךָ תִהְיֶה בוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ**, עַל דֶּרֶךְ אָמְרוֹ (תהלים קט:כב) ״וְלִבִּי חָלַל בְּקִרְבִּי״, וְאִם לֹא תַּשִּׂיג יָדְךָ – יַד כָּל הָעָם בָּאַחֲרוֹנָה, לִקְרֹא ״נוּרָא בֵּי עַמְרָם״ לָבֹא אֵלָיו הָעָם לְהָרְגוֹ בְּכֹחָם, שֶׁאִבּוּד תַּאֲוָתוֹ הִיא הֲרִיגָתוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
Moses adds: ידך תהיה בו בראשונה להמיתו, "your hand shall be the first against him to kill him." Moses indicates that in contrast to what Rav Amram did in the story related in *Kidushin* when he called on others to killl the evil urge within himself, you must do so yourself, at least you must begin the job. Only if you failed in your attempt may you do as Rav Amram did, i.e. call upon outsiders to do what is really your task. Only when you are in the position described by David in Psalms 109,22 that "my heart is pierced within me," may you call on G'd to do the job on your behalf as did David in Psalms 109,26, i.e. "Help me O Lord my G'd, etc." If you fail by yourself, Moses' final comment i.e. **ויד כל העם באחרונה "and the hand of all the people at the end," applies.** This is a reference to the situation when you may do as Rav Amram did and call in outside help.


###### Or HaChaim on Deuteronomy 13:11:1
[Or HaChaim on Deuteronomy 13:11:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:11:1)

**וּסְקַלְתּוֹ בָאֲבָנִים וָמֵת.** עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה בַּזּוֹהַר (חלק ג רעב.) בְּסוֹד ״שְׁמַע יִשְׂרָאֵל״ שֶׁיֵּשׁ בּוֹ חָמֵשׁ אֲבָנִים שֶׁבּוֹ סוֹקְלִין ס״מ בְּקִירְטָא וָמֵת.

**Or Hachayim, trans. Eliyahu Munk:**
**וסקלתו באבנים, "you shall pelt him with stones, etc.** *Zohar* volume three page 272 speaks of 5 stones needed to kill Satan the enticer and describes the number as a mystical dimension of the verse שמע ישראל.


###### Or HaChaim on Deuteronomy 13:11:2
[Or HaChaim on Deuteronomy 13:11:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:11:2)

וְאָמְרוֹ **וְכָל יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּן**, כִּי כְּשֶׁיִּרְאוּ יִשְׂרָאֵל קְרִיאָתָם וְטַעַם קְרִיאָתָם, יִשְׁמְעוּ וְיוֹסִיפוּ לְיִרְאָה אֶת ה׳, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה שָׁם בְּאוֹתוֹ מַעֲשֶׂה שֶׁל הֶחָסִיד (קידושין פא.).

**Or Hachayim, trans. Eliyahu Munk:**
**וכל ישראל ישמעו ויראון, "and all of Israel will hear about it and fear."** When the Israelites will hear the outcry and the reason for it they will hear and continue to fear the Lord. The reason for the sequence of hearing and fearing is that explained by our sages in *Kidushin* in connection with the story of Rav Amram.


###### Or HaChaim on Deuteronomy 13:13:1
[Or HaChaim on Deuteronomy 13:13:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:13:1)

**לָשֶׁבֶת שָׁם לֵאמֹר.** אָמְרוֹ **לֵאמֹר**, נִתְכַּוֵּן לְמַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (כתובות קי.) שֶׁיֵּשׁ מִצְוָה לָשֶׁבֶת בְּאֶרֶץ כְּנַעַן, וְהוּא אָמְרוֹ **לָשֶׁבֶת שָׁם לֵאמֹר** כְּאִלּוּ אָמַר לֵאמֹר לָשֶׁבֶת שָׁם.

**Or Hachayim, trans. Eliyahu Munk:**
**לשבת שם לאמור, "in which to dwell, saying, etc."** Moses uses the word לאמור. According to *Ketuvot* 110 that it is a positive commandment to live in what used to be the land of Canaan, we must read the verse as if the words לשבת שם לאמור had been written in the sequence לאמור לשבת שם.


###### Or HaChaim on Deuteronomy 13:13:2
[Or HaChaim on Deuteronomy 13:13:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:13:2)

**עוֹד** יִתְבָּאֵר בְּדִקְדּוּק אָמְרוֹ **יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל**, לָמָּה אָמַר ״אֲנָשִׁים״ שֶׁהָיָה מַסְפִּיק לוֹמַר ״בְּנֵי בְלִיַּעַל״ וַאֲנִי יוֹדֵעַ שֶׁהֵם אֲנָשִׁים, וְאִם לוֹמַר אֲנָשִׁים וְלֹא קְטַנִּים – זֶה אֵינוֹ צָרִיךְ קְרָא לְמַעֲטָם שֶׁכָּל שֶׁלֹּא הִגִּיעַ לִכְלַל עֳנָשִׁין אֵין צָרִיךְ לְמַעֲטוֹ. אָכֵן נִתְכַּוֵּן הַכָּתוּב לוֹמַר שֶׁהֲגַם שֶׁאָמְרוּ ״יָצְאוּ אֲנָשִׁים״, פֵּרוּשׁ שֶׁהֵם צַדִּיקִים, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (במדבר רבה טז) ״אֲנָשִׁים״ שֶׁבַּמִּקְרָא צַדִּיקִים, וְהוּא אָמְרוֹ **לֵאמֹר יָצְאוּ אֲנָשִׁים**, מוֹדִיעֲךָ הַכָּתוּב שֶׁתַּחְזִיק אוֹתָם בִּבְנֵי בְלִיַּעַל וְתָסִיר מֵהֶם חֶזְקַת כַּשְׁרוּת.

**Or Hachayim, trans. Eliyahu Munk:**
We also need to analyse why the Torah used the apparently superfluous word אנשים in verse 14 when all that was necessary was for the Torah to write יצאו בני בליעל, "lawless people have emerged, etc." I would have known that what are meant are "men." If one were to argue that the word אנשים is in contrast to minors, there is no need to write this as minors are not subject to punishment. Apparently, by writing the word אנשים, the Torah wanted to inform us that the people in question used to be righteous people, צדיקים. According to *Bamidbar Rabbah* 16 the word אנשים always refers to righteous people. Moses says that as soon as they depart from their normal lifestyle they lose their status and are immediately described as בני בליעל.


###### Or HaChaim on Deuteronomy 13:13:3
[Or HaChaim on Deuteronomy 13:13:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:13:3)

**עוֹד** יִרְצֶה, שֶׁהֲגַם שֶׁלֹּא שָׁמַעְתָּ הַדְּבָרִים בְּרוּרִים שֶׁיָּצְאוּ הַמַּדִּיחִים, אֶלָּא אֲמִירָה שֶׁנִּשְׁמַע מִמֶּנָּה דָּבָר זֶה שֶׁיָּצְאוּ וְגוֹ׳, **וְדָרַשְׁתָּ** וְגוֹ׳ – פֵּרוּשׁ יַעֲשֶׂה דְּרִישָׁה וַחֲקִירָה לָדַעַת אִם יֵשׁ מַמָּשׁ בַּקּוֹל הַנִּשְׁמָע, וְהוּא אָמְרוֹ **וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ**, וּמִן הָרָאוּי הָיָה לוֹ לְהַקְדִּים ״וְשָׁאַלְתָּ״ שֶׁהִיא הַשְּׁאֵלָה וְאַחַר כָּךְ הַדְּרִישָׁה וְהַחֲקִירָה, אֶלָּא נִתְכַּוֵּן לוֹמַר שֶׁיִּדְרֹשׁ בַּשְּׁמִיעָה הָרִאשׁוֹנָה שֶׁשָּׁמַע אִם יֵשׁ עֵדִים בַּדָּבָר וְאַחַר כָּךְ יִשְׁאַל פִּי הָעֵדִים לָדוּן עַל פִּי עֵדוּתָם.

**Or Hachayim, trans. Eliyahu Munk:**
The Torah also teaches that although you have not had solid evidence that the people accused of having gone out to cause others to serve idols have indeed done so, it is your duty to start an immediate investigation of the rumours.


###### Or HaChaim on Deuteronomy 13:18:1
[Or HaChaim on Deuteronomy 13:18:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:18:1)

**וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ.** כַּוָּנַת מַאֲמָר זֶה כָּאן, לְפִי שֶׁצִּוָּה עַל עִיר הַנִּדַּחַת שֶׁיַּהַרְגוּ כָּל הָעִיר לְפִי חֶרֶב וַאֲפִלּוּ בְּהֶמְתָּם, מַעֲשֶׂה הַזֶּה יוֹלִיד טֶבַע הָאַכְזָרִיּוּת בְּלֵב הָאָדָם, כְּמוֹ שֶׁסִּפְּרוּ לָנוּ הַיִּשְׁמְעֵאלִים כַּת הָרוֹצְחִים בְּמַאֲמַר הַמֶּלֶךְ כִּי יֵשׁ לָהֶם חֵשֶׁק גָּדוֹל בְּשָׁעָה שֶׁהוֹרְגִים אָדָם, וְנִכְרְתָה מֵהֶם שֹׁרֶשׁ הָרַחֲמִים וְהָיוּ לְאַכְזָר, וְהַבְּחִינָה עַצְמָהּ תִּהְיֶה נִשְׁרֶשֶׁת בְּרוֹצְחֵי עִיר הַנִּדַּחַת. לָזֶה אָמַר לָהֶם הַבְטָחָה שֶׁיִּתֵּן לָהֶם ה׳ רַחֲמִים, הֲגַם שֶׁהַטֶּבַע יוֹלִיד בָּהֶם הָאַכְזָרִיּוּת, מְקוֹר הָרַחֲמִים יַשְׁפִּיעַ בָּהֶם כֹּחַ הָרַחֲמִים מֵחָדָשׁ לְבַטֵּל כֹּחַ הָאַכְזָרִיּוּת שֶׁנּוֹלַד בָּהֶם מִכֹּחַ הַמַּעֲשֶׂה.

**Or Hachayim, trans. Eliyahu Munk:**
This is the intention of this section here, according to the commandment of a city that is rejected, that this whole city [that rejected G-d] be killed by sword, and even their animals. This act will give rise to the nature of cruelty in the heart of man, as the Ishmaelites told us in the king's article that they have a great desire to kill a person and uproot them. The promise of God is that He'll give them mercy, even though nature will give birth to cruelty. The source of mercy [G-d] will affect the power of mercy [within you] to negate the cruelty that was born by virtue of the act [of killing out the city]. And it says about this city [that was killed out] as long as a man has a cruel nature, G-d will behave with him the same way, that G-d is not merciful [on the cruel-natured man], but compassionate.


###### Or HaChaim on Deuteronomy 13:18:2
[Or HaChaim on Deuteronomy 13:18:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:18:2)

וְאָמְרוֹ **וְרִחַמְךָ**, הֵעִיר בָּזֶה שֶׁכָּל זְמַן שֶׁהָאָדָם הוּא בְּגֶדֶר טֶבַע אַכְזָרִי, כְּמוֹ כֵן יִתְנַהֵג ה׳ עִמּוֹ, שֶׁאֵין הַשֵּׁם יִתְבָּרַךְ מְרַחֵם אֶלָּא לְרַחְמָן.

**Or Hachayim, trans. Eliyahu Munk:**
The Torah adds once more ורחמך "and He will be merciful," to warn you that G'd will help us practice mercy only if we ourselves have endeavoured to develop this character trait within ourselves.


###### Or HaChaim on Deuteronomy 13:18:3
[Or HaChaim on Deuteronomy 13:18:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/13:18:3)

וְאָמְרוֹ **וְהִרְבֶּךָ** נִתְכַּוֵּן לְנַחֵם הָעָם בִּרְאוֹתָם כִּי נִפְרְצוּ פֶּרֶץ בְּאָבְדָן אַנְשֵׁי עִיר אַחַת יַחַד, לָזֶה הִבְטִיחָם כִּי לֹא יֵרַע לְבָבָם כִּי הוּא יַרְבֶּה וִימַלֵּא הַחֶסְרוֹן בְּתוֹסֶפֶת מְרֻבָּה. וְאָמְרוֹ **כִּי תִשְׁמַע** נָתַן טַעַם לְהַבְטָחָתוֹ כִּי בִּשְׁלָמָא אִם הָיְתָה הָרְצִיחָה שֶׁל אַנְשֵׁי עִיר הַנִּדַּחַת לִנְקָמָה אֱנוֹשִׁית יֵשׁ מָקוֹם לְהַנִּמְשָׁךְ מֵהַדָּבָר, מַה שֶׁאֵין כֵּן עַתָּה שֶׁאֵין הַמַּעֲשֶׂה אֶלָּא מִטַּעַם קַבָּלַת מִצְוַת הַמֶּלֶךְ, וְהוּא אָמְרוֹ **כִּי תִשְׁמַע בְּקוֹל ה׳ לִשְׁמֹר אֶת כָּל מִצְוֹתָיו**, כִּי כְּשֶׁעוֹשִׂים מִשְׁפָּט בְּעִיר הַנִּדַּחַת כְּאִלּוּ קִיְּמוּ כָּל מִצְוֹת ה׳ כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (סנהדרין קיא:).

**Or Hachayim, trans. Eliyahu Munk:**
**והרבך, "and He will multiply you."** This is a consolation for the people who have watched their numbers being diminished when they executed the inhabitants of the עיר הנדחת, the city whose majority adopted idolatry as their religion. G'd promises that He will more than make up for the void created by these executions. The Torah adds: כי תשמע בקול השם, "if you hearken to the voice of the Lord." The Torah's promise to multiply the Jewish people will be fulfilled only if the execution of the inhabitants of the idolatrous city was motivated purely by religious considerations. If some of you exploited this opportunity to settle some personal score, the Torah's promise is null and void. The Torah adds the words לשמור את כל מצותיו "to observe all His commandments," to tell us that when one carries out the law concerning the עיר הנדחת one is considered as if one had performed all the commandments collectively.