## Or HaChaim on Deuteronomy Chapter 7

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

**כִּי אַתֶּם הַמְעַט.** לֹא הִסְפִּיק מַאֲמַר ״לֹא מֵרֻבְּכֶם״, שֶׁאָז יֶשְׁנוֹ בְּנִשְׁמָע שֶׁאֵינָם מְרֻבִּים אֶלָּא שָׁוִים, תַּלְמוּד לוֹמַר ״אַתֶּם הַמְעַט״.

**Or Hachayim, trans. Eliyahu Munk:**
**כי אתם המעט, "for you are the fewest, etc."** The Torah could not content itself with writing "not because you were numerous, etc.," as that might have implied that though the Jewish people were not more numerous than other nations they were nonetheless equal to them in number.


###### Or HaChaim on Deuteronomy 7:9:1
[Or HaChaim on Deuteronomy 7:9:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:9:1)

**וּלְשׁוֹמְרֵי מִצְוֹתָיו לְאֶלֶף דּוֹר.** רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (סוטה לא.) שֶׁלְּעוֹשִׂים מִיִּרְאָה לְאֶלֶף דּוֹר, וּלְעוֹשִׂים מֵאַהֲבָה אֲלָפִים, כְּאָמְרוֹ (שמות כ:ו) ״וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי״ וְגוֹ׳. וְנִרְאֶה כִּי לֹא כֶּפֶל לְבַד יַגִּיד אֲלָפִים, כִּי בְּוַדַּאי שֶׁעוֹשֶׂה מֵאַהֲבָה אֵין קֵץ לִשְׂכַר מַעֲשָׂיו, וְלַאֲלָפִים הָאָמוּר בְּאוֹהֲבָיו לְשׁוֹן רַבִּים יָכוֹלְנוּ לוֹמַר עַד מֵאָה אֶלֶף. וְטַעַם שֶׁאָמַר סְתָם, כִּי אֵין שִׁעוּר שָׁוֶה לָאַהֲבָה, וְיֵשׁ בֵּין אוֹהֵב לְאוֹהֵב כִּפְלֵי כִּפְלַיִם, אֶלָּא קָטָן שֶׁבָּאוֹהֲבִים כִּפְלַיִם כְּגָדוֹל שֶׁבַּיְּרֵאִים.

**Or Hachayim, trans. Eliyahu Munk:**
**ולשומרי מצותיו לאלף דור, "and to those who observe His commandments for a thousand generations."** Our sages in *Sotah* 31 say that those who perform the commandments out of fear will be favourably remembered for one thousand generations whereas those who perform the commandments out of love will be favourably remembered for two thousand generations. This is parallel to what is written in the second of the Ten Commandments (Exodus 20,6). I do not believe that the word אלפים in Exodus 20,6 means merely twice one thousand; it may mean as many as 100,000. The reason that the Torah was not more specific is because love cannot be measured so precisely, some people love G'd more than others. As a result, G'd requites some people's love for longer periods than others. What the Torah did postulate was that he who serves G'd out of love, even if his love is minimal, deserves twice as much consideration as he who serves G'd out of fear though out of the most refined kind of reverence.


###### Or HaChaim on Deuteronomy 7:10:1
[Or HaChaim on Deuteronomy 7:10:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:10:1)

**וּמְשַׁלֵּם לְשׂוֹנְאָיו וְגוֹ׳.** קָשֶׁה לָמָּה אָמַר **שׂוֹנְאָיו** לְשׁוֹן רַבִּים וְגָמַר אֹמֶר **פָּנָיו לְהַאֲבִידוֹ** לְשׁוֹן יָחִיד? וְאוּלַי כִּי טַעַם אָמְרוֹ לְשׁוֹן רַבִּים כִּי לֹא יְשַׁלֵּם לָרָשָׁע אֶל פָּנָיו אֶלָּא כְּשֶׁיִּרְאֶה כִּי לֹא הוּא בִּלְבַד שׂוֹנֵא אֶלָּא גַּם הַבָּאִים מִמֶּנּוּ כַּיּוֹצֵא בּוֹ, שֶׁבָּזֶה אֵין לוֹ תִּקְוָה, וְהוּא אָמְרוֹ **וּמְשַׁלֵּם לְשׂוֹנְאָיו** לְשׁוֹן רַבִּים. אֲבָל אִם לֹא יִהְיֶה שׂוֹנֵא אֶלָּא הוּא, וְזַרְעוֹ הַבָּא מִמֶּנּוּ לֹא יִהְיֶה שׂוֹנֵא, בְּרָא מְזַכֶּה אַבָּא וְלֹא יְשַׁלֵּם לוֹ לְהַאֲבִידוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
**ומשלם לשונאיו, "and He repays them that hate Him."** Why is the first half of this verse written in the plural, i.e "those who hate Him," whereas the individual who is the victim of this repayment is described in the singular? Perhaps the meaning is that unless G'd foresees that not only the individual who hates Him has sinned but also his children and children's children will continue to sin, He would forego repayment, (retribution), awaiting the penitence of the sinner's children. If, however, G'd foresees that the sinner begets only other sinners, He has no incentive to delay repaying such a sinner. This conforms to the principle ברא מזכה אבא, that "a son may confer a merit on his father."


###### Or HaChaim on Deuteronomy 7:10:2
[Or HaChaim on Deuteronomy 7:10:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:10:2)

**וְגָמַר** אוֹמֶר בִּלְשׁוֹן יָחִיד, כִּי בְּיָחִיד מְדַבֵּר הַכָּתוּב, אֶלָּא שֶׁהֶעִירְךָ בַּדָּבָר הָאָמוּר בְּמַה שֶׁאָמַר שׂוֹנְאָיו לְשׁוֹן רַבִּים, וְחָזַר לוֹמַר **לֹא יְאַחֵר** וְגוֹ׳, פֵּרוּשׁ: וְאִם אֵין הָרָשָׁע בָּא בְּרַבִּים אֶלָּא הוּא לְבַד שׂוֹנֵא וְלֹא הַבָּאִים אַחֲרָיו, יִתְחַכֵּם ה׳ עִמּוֹ בְּאֹפֶן אַחֵר וְלֹא יְאַחֵר לוֹ בָּעוֹלָם הַזֶּה לְשַׁלֵּם לוֹ עָנְשׁוֹ כְּדֵי שֶׁלֹּא יַרְשִׁיעַ עוֹד וְתֹאבַד תִּקְוָתוֹ, אֶלָּא יְמַהֵר לְשַׁלֵּם לוֹ מִיתָה שֶׁהוּא חַיָּב בָּהּ אוֹ יִסּוּרִין כֵּיוָן שֶׁיֵּשׁ לוֹ תִּקְוָה שֶׁיִּזְכֶּה בְּאֶמְצָעוּת בְּנוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
The verse concludes with the singular, i.e. ישלם לו, "He will repay him," as the Torah speaks about individual sinners and the word לשונאיו was the exception. The Torah adds לא יאחר, "He will not delay." This means that if G'd deals with only a single שונא, person who hates Him, one whose children will not relate to G'd with hatred, then He will devise a means of punishing that person in this life immediately so as to prevent him from incriminating himself further if he were to commit still more sins while being allowed to live. By punishing such a person promptly either by death or afflictions, G'd demonstrates His love as He has hopes that the son of the sinner will confer merits on him through his exemplary conduct on earth.


###### Or HaChaim on Deuteronomy 7:10:3
[Or HaChaim on Deuteronomy 7:10:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:10:3)

וְאָמְרוֹ **אֶל פָּנָיו** – עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ירושלמי עבודה זרה ג:א:ה) שֶׁהַצַּדִּיקִים מַטְעִימָם ה׳ סָמוּךְ לְמִיתָתָם מֵעֵין עוֹלָמָם, וְנַפְשָׁם שְׂבֵעָה וִישֵׁנִים מִתּוֹךְ שִׂמְחָה, וְהָרְשָׁעִים מַרְאֶה לָהֶם הָרָעָה הַמְזוּמֶּנֶת לָהֶם קוֹדֶם צֵאתָם מֵהָעוֹלָם (אסתר רבה פרשת ותמאן המלכה ושתי), וְהוּא אָמְרוֹ **לֹא יְאַחֵר לְשׂוֹנְאוֹ אֶל פָּנָיו** – פֵּרוּשׁ בָּעוֹלָם הַזֶּה קוֹדֶם שֶׁיִּטָּמְנוּ פָּנָיו בֶּעָפָר יַרְאֵהוּ תַּשְׁלוּמָיו וְלֹא יְאַחֵר עַד בּוֹאוֹ שָׁמָּה.

**Or Hachayim, trans. Eliyahu Munk:**
The meaning of the words אל פניו, "to his face," is to be understood in connection with Jerusalem Talmud *Avodah Zarah* chapter 3 that shortly before their deaths G'd lets the righteous experience a foretaste of what is in store for them after death in order that they should die happily. The reverse is true of the wicked. G'd shows them a foretaste of what is in store for them so as to make their deaths a painful experience for them (compare *Esther Rabbah* on Esther 1,12 that Queen Vashti refused the king's command). The Torah adds: "He will not delay repaying him who hates Him to his face." This refers to punishment in this life; before the face of the sinner is brought to burial G'd will show him what is in store for him. He will not wait until the sinner gets to Gehinom.


###### Or HaChaim on Deuteronomy 7:10:4
[Or HaChaim on Deuteronomy 7:10:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:10:4)

**חסלת פרשת ואתחנן**


###### Or HaChaim on Deuteronomy 7:12:1
[Or HaChaim on Deuteronomy 7:12:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:1)

**וְהָיָה עֵקֶב תִּשְׁמְעוּן וְגוֹ׳.** צָרִיךְ לָדַעַת אָמְרוֹ **וְהָיָה** מַה יִהְיֶה, אִם הַשְּׁמִירָה שֶׁהוּא אוֹמֵר בְּסָמוּךְ, לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא עֵקֶב תִּשְׁמְעוּן וְשָׁמַר, וּמַה צֹרֶךְ בְּתֵיבַת וְהָיָה? עוֹד צָרִיךְ לָדַעַת אָמְרוֹ **עֵקֶב** וְלֹא אָמַר אִם תִּשְׁמְעוּן כְּדֶרֶךְ אָמְרוֹ (ויקרא כו:ג) ״אִם בְּחֻקֹּתַי״. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ (תנחומא) אִם מִצְווֹת שֶׁהָאָדָם דָּשׁ בַּעֲקֵבָיו תִּשְׁמְעוּן, וְזֶה דֶּרֶךְ דְּרָשׁ.

**Or Hachayim, trans. Eliyahu Munk:**
**והיה עקב תשמעון, "It will be because you hearken, etc."** Why did the Torah have to write the word והיה? If the word refers to G'd keeping His covenant with us, i.e. ושמר …את הברית, it would have sufficed for the Torah to write עקב תשמעון without the word והיה as introduction. Another problem is the use of the word עקב instead of simply אם "if." In a simliar situation in Leviticus 26,3 the Torah wrote אם בחוקותי תלכו, "if you walk in My statutes." *Tanchuma* on our verse writes that the word עקב heel, is an allusion to the kind of commandments people ignore, i.e. step on with their heels because they consider them as inconsequential. This is a purely homiletical comment, of course.


###### Or HaChaim on Deuteronomy 7:12:2
[Or HaChaim on Deuteronomy 7:12:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:2)

וְיִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה מב,ג) אֵין וְהָיָה אֶלָּא שִׂמְחָה. וְהִנֵּה אֲדוֹן הַנְּבִיאִים בָּא בְּנוֹעַם דְּבָרָיו לְהָעִיר בְּמוּסָר נָעִים כִּי אֵין לָאָדָם לִשְׂמוֹחַ אֶלָּא כְּשֶׁיִּשְׁמוֹר לַעֲשׂוֹת אֶת כָּל אֲשֶׁר צִוָּה ה׳ לַעֲשׂוֹת, אָז יִשְׂמַח לִבּוֹ וְיָגֵל כְּבוֹדוֹ, אֲבָל כָּל עוֹד שֶׁיָּחוּשׁ שֶׁחָסֵר אַחַת מִכָּל מִצְווֹת ה׳, בֵּין מִצְווֹת לֹא תַעֲשֶׂה בֵּין מִצְווֹת עֲשֵׂה, עָלָיו אָמַר שְׁלֹמֹה (קהלת ב׳) ״וּלְשִׂמְחָה מַה זֹּה עוֹשָׂה״. וְהוּא אָמְרוֹ **וְהָיָה** – שִׂמְחָה תִּהְיֶה לְךָ **עֵקֶב תִּשְׁמְעוּן**, פֵּרוּשׁ עֵקֶב הוּא סוֹף וְתַכְלִית, כְּדֶרֶךְ שֶׁמָּצִינוּ שֶׁיִּשְׁתַּמְּשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה בְּלָשׁוֹן זֶה בִּלְשׁוֹן הַמִּשְׁנָה (סוטה מט:) בְּעִקְּבוֹת מְשִׁיחָא וְכוּ׳, כִּי בִּגְמַר זְמַן בִּיאָתוֹ יִקָּרֵא עִקְּבוֹת. כְּמוֹ כֵן אָמַר **עֵקֶב תִּשְׁמְעוּן אֶת הַמִּשְׁפָּטִים וּשְׁמַרְתֶּם וַעֲשִׂיתֶם**, אָז הוּא זְמַן הַשִּׂמְחָה, וְכָל שֶׁלֹּא הִגִּיעַ לָזֶה אֵין לוֹ מָקוֹם לִשְׂמוֹחַ, וּכְמַאֲמַר חֲסִידֵי יִשְׂרָאֵל (חובות הלבבות שער הפרישות פרק ד׳) שֶׁהַפָּרוּשׁ אֶבְלוֹ בְּלִבּוֹ וְצַהֲלָתוֹ בְּפָנָיו, כִּי אֵין נָכוֹן לִשְׂמוֹחַ מִי שֶׁהוּא עָתִיד לַעֲמוֹד בְּבוּשָׁה וּכְלִמָּה לִפְנֵי מֶלֶךְ הַגָּדוֹל, וְאֵין צָרִיךְ לוֹמַר מִי שֶׁמְּחֻיָּב רֹאשׁוֹ לַמֶּלֶךְ. וּכְפִי זֶה שִׁעוּר עֵקֶב הוּא סוֹף שְׁמִיעַת כָּל הַמִּשְׁפָּטִים.

**Or Hachayim, trans. Eliyahu Munk:**
I think we must explain the word in terms of the statement in *Bereshit Rabbah* 42,3 that whenever the Bible uses the term והיה it implies that something pleasant is being discussed. Moses was telling the Israelites that it does not behoove a person to rejoice unless he feels secure in the knowledge that he has fulfilled all his obligations vis-a-vis G'd. As long as a person is conscious of failing to perform either certain positive or negative commandments he must not deport himself in a joyful manner. This is what Kohelet had in mind when he said (Kohelet 2,2: ולשמחה מה זה עשה", "and of joy, what does this accomplish?" Moses tells us "as a result of your hearkening to these statutes etc." you will become joyful. There are other instances when the word עקב is used in a similar vein by our sages such as in *Sotah* 49 where the Mishnah says that at the **end** (עכבתא) of the period preceding the arrival of the Messiah disrespectful behaviour will become the norm. The period immediately preceding the arrival of the Messiah is referred to as עקב. Similarly, once people have reached the level where they fulfill all of G'd's commandments they qualify for a life full of joy. The author of *Chovot Halevavot* phrases this thought as follows in the fourth chapter of his treatise dealing with *Perishut*. "Any person deserving of the title *Parush* is sad on the inside but exudes joy on the outside." The reason he does **not feel** this joy is that it does not behoove a person who will eventually appear before his Maker for judgment feeling full of shame and embarassment to be prematurely joyful in this life. If this applies to people deserving of the appellation פרוש, ascetic, pious, then an ordinary mortal who may be guilty of death for sins committed must most certainly not feel joyful. If we use these examples of the use of the word עקב we must understand it as a level when the Israelites have hearkened to every last one of all the commandments.


###### Or HaChaim on Deuteronomy 7:12:3
[Or HaChaim on Deuteronomy 7:12:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:3)

**עוֹד** נִתְכַּוֵּן לוֹמַר שֶׁאֵין שִׂמְחָה לָאִישׁ אֶלָּא בְּסוֹף הַשְּׁמִיעָה, וְכָל עוֹד שֶׁלֹּא גָּמַר אָדָם עֲבוֹדָתוֹ לֹא יַאֲמִין בְּצִדְקוֹת מַעֲשָׂיו, עַל דֶּרֶךְ אָמְרוֹ (איוב טו,טו) ״הֵן בִּקְדוֹשָׁיו לֹא יַאֲמִין״:

**Or Hachayim, trans. Eliyahu Munk:**
Moreover, a person does not experience a feeling of joy until he has completed the "hearkening," i.e. performance of the commandment in question. He cannot be certain that he has done everything correctly. This is similar to what we have been told in Job 15,14-15: "How can a human being feel righteous if G'd does not even believe that His angels are righteous?"


###### Or HaChaim on Deuteronomy 7:12:4
[Or HaChaim on Deuteronomy 7:12:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:4)

**עוֹד** נִתְכַּוֵּן שֶׁצָּרִיךְ שֶׁיִּלְמוֹד הַתּוֹרָה בְּשִׂמְחָה וְלֹא בְּעִצָּבוֹן, כִּי דִּבְרֵי תוֹרָה אֲסוּרִין לְאָבֵל (יורה דעה סימן שפד).

**Or Hachayim, trans. Eliyahu Munk:**
Another lesson to be learned from this verse is that Torah must be studied in a joyful frame of mind. This is why a mourner is not allowed to study Torah (compare *Yoreh Deyah* 384).


###### Or HaChaim on Deuteronomy 7:12:5
[Or HaChaim on Deuteronomy 7:12:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:5)

**עוֹד** רָמַז עַל דֶּרֶךְ אָמְרוֹ (תהלים יט:ט) ״פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי לֵב״, וְהוּא אָמְרוֹ **וְהָיָה** – הַשִּׂמְחָה תִּהְיֶה **עֵקֶב תִּשְׁמְעוּן**, וּפֵרוּשׁ עֵקֶב – שְׂכַר עֵסֶק הַתּוֹרָה תְּשַׂמְּחֵהוּ, וְהוּא מַה שֶׁרָמַז הַתַּנָּא בְּאָמְרוֹ (אבות ד:ב) מִצְוָה גּוֹרֶרֶת מִצְוָה וְכוּ׳ שֶׁשְּׂכַר מִצְוָה מִצְוָה, שֶׁהִיא הַשִּׂמְחָה.

**Or Hachayim, trans. Eliyahu Munk:**
Our verse also contains an allusion to Psalms 19,9: "The precepts of G'd are just, rejoicing the heart." Accordingly, we have to read the verse as if it said: "you will be joyful as a result of hearkening to G'd's commandments." The joy may even be the reward, עקב, of your Torah-study. This may be an aspect of what we are told in Avot 4,2 that performing one commandment results in that person performing more commandments. This next מצוה may be the joy one experiences.


###### Or HaChaim on Deuteronomy 7:12:6
[Or HaChaim on Deuteronomy 7:12:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:6)

**עוֹד** רָמַז לְמַה שֶׁאָמְרוּ בְּסֵפֶר הַזֹּהַר (זהר ח״ג רי״ג) וְזֶה לְשׁוֹנוֹ: דְּלֵית חֶדְוָותָא קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא כְּשַׁעֲתָא דְּיִשְׂרָאֵל מִשְׁתַּדְּלֵי בְּאוֹרַיְתָא, וְהוּא אָמְרוֹ **וְהָיָה** סְתָם – שִׂמְחָה כְּלָלִית לְמַלֵּא עוֹלָם, וּכְשֶׁהוּא שָׂמֵחַ כָּל הָעוֹלָם בְּשִׂמְחָה וְשָׂשׂוֹן ״עֵקֶב תִּשְׁמְעוּן״ וְגוֹ׳. וְרָמַז בְּתֵבַת **עֵקֶב** מִדַּת הַתּוֹרָה שֶׁיִּהְיֶה אָדָם הוֹלֵךְ עָקֵב לְצַד גֻּדָּל בַּעֲנָוָה וְשִׁפְלוּת, וְאָז יַשְׂכִּיל לִשְׁמֹעַ בַּלִּמּוּדִים. וְהוּא אָמְרוֹ **תִּשְׁמְעוּן**, גַּם בְּכִנּוּי לַנִּשְׁמָעִים, לוֹמַר שֶׁבְּאֶמְצָעוּת שֶׁאָדָם מֵשִׂים עַצְמוֹ כַּעֲקֵבִים יִתְגַּלּוּ לוֹ וְיָבִין סִתְרֵי תּוֹרָה.

**Or Hachayim, trans. Eliyahu Munk:**
The *Zohar* volume three page 213 says there is no joy before G'd equal to the joy G'd experiences at the time Israel studies Torah. The Torah uses the word והיה without being specific to show that this joy will be of a very general nature, it will embrace the whole earth all because you hearken to the Lord's commandments. The word עקב also is a hint that a Torah-observant Jew is humble, the word עקב, "heel," reminding him of the need for humility. Once he approaches Torah in such a spirit, תשמעון, "you will hear," i.e. understand the deeper meaning of the Torah and its commandments.


###### Or HaChaim on Deuteronomy 7:12:7
[Or HaChaim on Deuteronomy 7:12:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:7)

**וְאֶפְשָׁר** שֶׁרָמַז בְּאוֹת הַנּוּ״ן שֶׁיַּשִּׂיג וְיָבִין חֲמִשִּׁים שַׁעֲרֵי בִּינָה, וּלְדֶרֶךְ זֶה גְּזֵרַת הַכָּתוּב הִיא **תִּשְׁמְעוּן** שֶׁאִם יַשִּׂיג מַדְרֵגַת הָעֲנָוָה יַשִּׂיג לִשְׁמוֹעַ דִּבְרֵי תּוֹרָה. וְאָמְרוֹ **וּשְׁמַרְתֶּם** וְגוֹ׳ פֵּרוּשׁ, שֶׁעַל יְדֵי הַשְׂכָּלָה בַּתּוֹרָה יַשִּׂיג לִשְׁמֹר וְלַעֲשׂוֹת, שֶׁהַתּוֹרָה מַגְּנָא וּמַצְּלָא מִן הַחֵטְא שֶׁהִיא הַשְּׁמִירָה, גַּם מְבִיאָה לִידֵי קִיּוּם הַמִּצְווֹת שֶׁהוּא הַמַּעֲשֶׂה.

**Or Hachayim, trans. Eliyahu Munk:**
It is possible that the suffix ן in the word תשמעון is an allusion to the "50 gates of insights." If so, the message is that if one is able to acquire the virtue called humility one will be able to listen to and to understand the words of the Torah. Having reached that stage one will also be able to ושמרתם to "keep" the commandments (in the sense of not committing violations) seeing one has understood them. Torah study and observance of the negative commandments is a protective shield against sin and leads to performance of the positive commandments.


###### Or HaChaim on Deuteronomy 7:12:8
[Or HaChaim on Deuteronomy 7:12:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:8)

**וְשָׁמַר וְגוֹ׳.** אָמְרוֹ בְּתוֹסֶפֶת וָא״ו, וּלְפִי מַשְׁמָעוּת הַכָּתוּב הוּא גְּזֵרַת הַדִּבּוּר וְהָיָה צָרִיךְ לוֹמַר ״יִשְׁמֹר ה׳״ וְגוֹ׳, וּלְפִי מַה שֶׁפֵּרַשְׁתִּי בַּפָּסוּק שֶׁלִּפְנֵי זֶה לְאֶחָד מֵהַדְּרָכִים שֶׁהַגְּזֵרָה הִיא ״עֵקֶב״, וּלְאֶחָד מֵהַדְּרָכִים הַגְּזֵרָה הִיא ״תִּשְׁמְעוּן״ יָבוֹא עַל נָכוֹן אָמְרוֹ **וְשָׁמַר** בְּתוֹסֶפֶת וָא״ו.

**Or Hachayim, trans. Eliyahu Munk:**
**ושמר ה׳ אלקיך לך את הברית, "and the Lord your G'd will keep for you the covenant, etc."** The use of the inverted ו in order to change a past tense into a future tense here needs analysis. We would have expected the Torah to write והיה עקב תשמעון ישמור השם. "As a result of your hearkening…G'd will keep His covenant, etc." In view of my explanation that either the word עקב or the word תשמעון is the focus of this verse it makes perfect sense for the Torah to write ושמר the letter ו being a conjunctive ו as well as a ו ההיפוך. The Torah gives us the choice of either interpretation.


###### Or HaChaim on Deuteronomy 7:12:9
[Or HaChaim on Deuteronomy 7:12:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:9)

**לְךָ אֶת הַבְּרִית וְגוֹ׳.** קָשֶׁה, שֶׁמִּדְּבָרָיו כָּאן מַשְׁמַע שֶׁאַחַר שֶׁיִּשְׁמְעוּ וְיִשְׁמְרוּ וְיַעֲשׂוּ כָּל הַמִּשְׁפָּטִים, בָּזֶה יִזְכּוּ לִשְׁמֹר לָהֶם הַבְטָחָתוֹ. וּמִמַּה שֶׁאָמַר בְּפָרָשָׁה זוֹ עַצְמָהּ (דברים ט:ה) ״לֹא בְצִדְקָתְךָ וְגוֹ׳ כִּי בְּרִשְׁעַת וְגוֹ׳ וּלְמַעַן הָקִים״ וְגוֹ׳ – זֶה יַגִּיד שֶׁהֲגַם שֶׁאֵין לָהֶם צְדָקָה, בְּהֶכְרֵחַ שֶׁיְּקַיֵּם ה׳ אֶת הַשְּׁבוּעָה. וְזֶה לְךָ הָאוֹת כִּי לֹא בְּצִדְקָתוֹ בָּא וְיָרַשׁ מַה שֶׁיָּרַשׁ. וְאוּלַי כִּי כְּנִיסָתָם לָאָרֶץ הָיְתָה בִּשְׁבִיל שְׁבוּעַת הָאָבוֹת, וּתְנַאי הוּא הַדָּבָר – אִם יִשְׁמְרוּ וְיַעֲשׂוּ, יִשְׁמֹר ה׳ הַמַּתָּנָה לְעוֹלָם וָעֶד, וְהוּא אָמְרוֹ כָּאן **וְשָׁמַר ה׳**, וְאִם לֹא יִשְׁמְרוּ, תִּהְיֶה קִיּוּם הַשְּׁבוּעָה בַּזְּמַן הַמּוּעָט שֶׁנִּכְנְסוּ לָאָרֶץ וִישַׁלְּחֵם לְנַפְשָׁם.

**Or Hachayim, trans. Eliyahu Munk:**
**לך את הברית, "to you the covenant, etc."** This sounds peculiar. It appears to mean that only after Israel has observed the spirit and the letter of all the commandments will G'd keep His covenant with us. This appears to contradict what the Torah wrote in Deut. 9,5: "Not for your righteousness, etc. are you about to take possession of their lands but because of their wickedness, etc., and in order that G'd can keep the word which He swore to your forefathers, etc." This establishes clearly that G'd would keep His covenant even if the Israelites did not prove to be righteous! In fact the verses following with their blessings will be the litmus test if G'd only let you dispossess the Canaanite nations because of His oath to the forefathers, or because of your own merit. In the former case your tenure will be shortlived; in the event you entered because you keep G'd's commandments you will experience all the blessings listed beginning with verse 13.


###### Or HaChaim on Deuteronomy 7:12:10
[Or HaChaim on Deuteronomy 7:12:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:10)

**עוֹד** יִתְבָּאֵר עַל זֶה הַדֶּרֶךְ, לְפִי שֶׁהַבְטָחַת אַבְרָהָם מָצִינוּ שֶׁאָמַר לוֹ שְׁנֵי הַבְטָחוֹת: א׳ לְהוֹצִיאָם מִמִּצְרַיִם וִיבִיאָם אֶל אֶרֶץ כְּנַעַן, דִּכְתִיב (בראשית טו:יד) ״וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה״, ב׳ לָתֵת לוֹ מִנְּהַר מִצְרַיִם עַד נְהַר פְּרָת וְעֶשֶׂר אֻמּוֹת. וְהֵן עַתָּה, הֲגַם שֶׁלֹּא הָיוּ צַדִּיקִים כַּמִּצְטָרֵךְ, כְּאָמְרוֹ ״לֹא בְצִדְקָתְךָ״ וְגוֹ׳, אַף עַל פִּי כֵן קִיֵּם ה׳ לִבְנֵיהֶם הַבְטָחָה רִאשׁוֹנָה שֶׁהוֹצִיאָם מִמִּצְרַיִם וֶהֱבִיאָם אֶל הָאָרֶץ וְהִנְחִילָם שִׁעוּר הַמַּסְפִּיק. וַהֲלֹא תִמְצָא שֶׁאֲפִלּוּ שִׁעוּר הַצָּרִיךְ לָהֶם לֹא נָחֲלוּ, שֶׁהֲרֵי בְּנֵי יוֹסֵף עוֹמְדִים וְצוֹוְחִים שֶׁלֹּא הִסְפִּיקָם נַחֲלָתָם (יהושע יז:יד), הֲרֵי שֶׁעֲדַיִן לֹא הִגִּיעָה לְיָדָם הַבְטָחַת מִנְּהַר מִצְרַיִם עַד נְהַר פְּרָת וְעֶשֶׂר אֻמּוֹת. לָזֶה אָמַר מֹשֶׁה **וְהָיָה עֵקֶב תִּשְׁמְעוּן** וְגוֹ׳ **וְשָׁמַר ה׳** וְגוֹ׳ **אֶת הַבְּרִית** וְגוֹ׳, פֵּרוּשׁ לָתֵת מִנְּהַר מִצְרַיִם וְעֶשֶׂר אֻמּוֹת בִּשְׁלֵמוּת.

**Or Hachayim, trans. Eliyahu Munk:**
We may also explain this verse by analysing the promise G'd had made to Abraham. In Genesis 15, 14-16 G'd made two promises. 1) To take the Jewish people out of their bondage with great riches and that the fourth generation of the Emorites counting from Abraham's time [or the generation who left for exile. Ed.] would return to the land of Canaan. 2) to give to the Israelites possession of the land from the river of Egypt as far as the river Euphratus, i.e. the lands of 10 Canaanite tribes (verse 18). At this point (9,5) the Torah says that G'd would keep the first of the promises made to Abraham even if the Israelites were not deserving because the Emorites had forfeited the land and G'd had made a promise to Abraham. He would give the Israelites a homeland which would suffice for them. In the event you find that they did not have sufficient land as the tribes of Joseph complained in Joshua 17,14 that they were far too numerous for the amount of land allocated to them. This was because the second promise to Abraham that the land of Israel would extend to the river Euphratus had not been fulfilled. Moses promises in our verse that if the Israelites were to fulfil all the commandments they could count on G'd to also keep the second part of His covenant with Abraham forthwith, i.e. their territory would extend from the river of Egypt to the river Euphratus.


###### Or HaChaim on Deuteronomy 7:12:11
[Or HaChaim on Deuteronomy 7:12:11](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:11)

**אוֹ** אֶפְשָׁר לוֹמַר כִּי עַל שֶׁבַע אֻמּוֹת אוֹמֵר **אֶת הַבְּרִית**, וְעַל תַּשְׁלוּם הָעֲשָׂרָה הוּא אוֹמֵר **וְאֶת הַחֶסֶד**, כִּי מַתְּנַת הַשָּׁלֹשׁ הוּא חֶסֶד מֻפְלָא שֶׁהֵם מִלְּבַד אֶרֶץ כְּנַעַן. וְהַמַּשְׂכִּיל עַל דָּבָר יִרְאֶה כִּי הֵם כְּלָלוּת רוֹב הָעוֹלָם, כִּי אֱדוֹם עַמּוֹן וּמוֹאָב הֵם פִּנָּה גְּדוֹלָה, וּמַה גַּם לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (יומא י.) שֶׁאָמְרוּ עֲתִידָה מַלְכוּת אֱדוֹם שֶׁתִּתְפַּשֵּׁט בְּכָל הָעוֹלָם. מֵעַתָּה יֵשׁ בְּמַתָּנָה זוֹ כָּל הָעוֹלָם בִּכְלָל וְחֶסֶד מֻפְלָג יִקָּרֵא, וְעָלָיו הוּא אוֹמֵר ״וְאֶת הַחֶסֶד״. וְתֵדַע שֶׁכֵּן הוּא, שֶׁהֲרֵי עֲדַיִן לֹא זָכוּ יִשְׂרָאֵל לַהַבְטָחָה הַנִּזְכֶּרֶת, וְאוֹתָהּ אָנוּ מְבַקְשִׁים וּמְצַפִּים לְהַנְחִיל עֶלְיוֹן לָנוּ גּוֹיִם רַבִּים.

**Or Hachayim, trans. Eliyahu Munk:**
It is also possible to understand Moses' words as referring to the seven Canaanite tribes (instead of to all ten), whereas concerning the lands of the remaining three tribes he said ואת החסד, meaning that the gift of the land of these additional three tribes was to be considered as a great act of kindness. An intelligent reader will observe that the lands of these three nations Edom, Ammon, and Moav comprise most of the civilised world. *Yuma* 10 claims that the kingdom of Edom (Rome) covers most of the known parts of the globe. No wonder that Moses refers to possession of so much land as an outstanding act of kindness. This is quite true as in all these years of our history we have not yet experienced fulfilment of this act of kindness. In the meantime we are still waiting for G'd to give us the additional part of our inheritance.


###### Or HaChaim on Deuteronomy 7:12:12
[Or HaChaim on Deuteronomy 7:12:12](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:12:12)

**עוֹד** יִרְצֶה עַל זֶה הַדֶּרֶךְ: **וְהָיָה עֵקֶב תִּשְׁמְעוּן** וְגוֹ׳, לֹא תִצְטָרְכוּ לִזְכּוֹת בְּטוּב ה׳ וּבְחַסְדּוֹ מִצַּד שְׁבוּעַת הָאָבוֹת, אֶלָּא תִזְכּוּ מִצַּד עַצְמְכֶם לִשְׁמֹר ה׳ לָכֶם הַבְּרִית וְגוֹ׳ שֶׁנִּשְׁבַּע לַאֲבוֹתֵיכֶם, כִּי אֵינוֹ דוֹמֶה הַבָּא לִזְכּוֹת בִּשְׁבִיל עַצְמוֹ כְּמוֹ לִזְכּוֹת בִּשְׁבִיל אֲבוֹתָיו. וְהוּא שֶׁדִּקְדֵּק לוֹמַר **לְךָ אֶת הַבְּרִית** וְלֹא אָמַר ״וְשָׁמַר לְךָ ה׳ אֱלֹהֶיךָ״ וְגוֹ׳, שֶׁנִּתְכַּוֵּן לְהַסְמִיךְ תֵּיבַת ״לְךָ״ עִם תֵּיבַת ״הַבְּרִית״ לְהָעִירְךָ לִדְבָרֵינוּ. וּלְדֶרֶךְ זֶה אָמְרוֹ **וְשָׁמַר**, פֵּרוּשׁ, שֶׁכָּל הַבְטָחוֹת ה׳, וְאֵין צָרִיךְ לוֹמַר בְּרִיתוֹ, הֵם בְּטוּחִים וּשְׁמוּרִים לְעוֹלָם וָעֶד. וּדְבָרִים אֵלּוּ כֵּנִים הֵם, שֶׁהֲלֹא אַבְרָהָם זָכָה לְכָל הַכָּבוֹד לְצַד מַעֲשָׂיו, וְאִם יִשְׂרָאֵל יִשְׁמְרוּ תּוֹרַת ה׳ לָמָּה יִגָּרְעוּ לָבֹא בְּכֹחַ זְכוּת אָבוֹת? וְאַדְרַבָּה, שֶׁלָּהֶם גָּדוֹל מִשֶּׁל אֲבוֹתֵיהֶם, כִּי הֵם עָמְדוּ עַל הַר סִינַי, וְגַם הֱיוֹתָם מְצֻוִּים בַּתּוֹרָה וּבַמִּצְווֹת מַה שֶׁאֵין כֵּן הָאָבוֹת שֶׁלֹּא נִתְּנָה לָהֶם הַתּוֹרָה. וּמֵעַתָּה גָּדוֹל כֹּחַ הַבָּנִים כְּשֶׁיֵּטִיבוּ מַעֲשֵׂיהֶם מִכֹּחַ הָאָבוֹת.

**Or Hachayim, trans. Eliyahu Munk:**
There is still another way of looking at our verse. The words עקב תשמעון are an assurance by Moses to the people that in order to dispossess the Canaanites and to inherit their land they did not need to rely on the oath G'd had sworn to Abraham. All they had to do was to keep G'd's commandments. G'd would then keep the covenant on account of the merits the people had acquired. If you possess personal merit such merit is far superior to the merit of the ancestors working on your behalf. Moses makes a point of saying **לך** את הברית, "to you the covenant;" he did not content himself with saying merely: ושמר לך ה׳ את הברית". The difference in the position of the word לך is crucial to the understanding of our verse. Moses wanted the word לך to appear next to the word הברית. By saying ושמר, Moses indicated that if possession of the land of Canaan would be due to Israel's own merit G'd would keep His covenant for all times. We can be sure that this is true seeing that Abraham himself became the recipient of all these promises not because of the merit of his fathers but because of his own merit. If Israel were to be as deserving as their patriarch, why would they receive less of an inheritance than that promised to their fore-father? On the contrary, they had accumulated additional merits when they accepted the Torah at the revelation at Mount Sinai! They would observe the commandments as an act of obedience to G'd, a greater merit than merely doing so voluntarily. To sum up, the merits of the sons were greater than those of the fathers.


###### Or HaChaim on Deuteronomy 7:14:1
[Or HaChaim on Deuteronomy 7:14:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:14:1)

**בָּרוּךְ תִּהְיֶה וְגוֹ׳.** פֵּרוּשׁ, שֶׁלֹּא תִהְיֶה אוּמָּה גְּדוֹלָה מֵהֶם. אוֹ יִרְצֶה עַל זֶה הַדֶּרֶךְ **בָּרוּךְ תִּהְיֶה** וְגוֹ׳, וּמַה הִיא הַבְּרָכָה? שֶׁלֹּא יִהְיֶה וְגוֹ׳. וְאָמְרוֹ ״בְּךָ״ וְגוֹ׳, פֵּרוּשׁ שֶׁלֹּא יִמָּצֵא אָדָם עָקָר מֵעַצְמוֹ, וּכְנֶגֶד עֲקָרוּת הַבָּא עַל יְדֵי חוֹלִי אָמַר **וְהֵסִיר ה׳ מִמְּךָ כָּל חוֹלִי** הַסּוֹבֵב, וּבָזֶה תִּהְיֶה נִכֶּרֶת הַבְּרָכָה שֶׁל ״לֹא יִהְיֶה בְךָ עָקָר״ כְּשֶׁלֹּא יִהְיֶה בְּיִשְׂרָאֵל אָדָם שֶׁאֵינוֹ מוֹלִיד.

**Or Hachayim, trans. Eliyahu Munk:**
**ברוך תהיה מכל העמים, "You will be more blessed than all the nations."** This can either mean that there will not be a nation which is greater in stature than the Jewish nation, or it could mean: ברוך תהיה, "you will enjoy certain blessings over and beyond those enjoyed by other nations;" what are these blessings? "There will be none amongst you that are barren genetically." Beyond that, "if there is someone amongst you who has become barren through sickness, G'd will remove this sickness from you, etc." It will thus become common knowledge that you have been blessed by the Lord your G'd.


###### Or HaChaim on Deuteronomy 7:14:2
[Or HaChaim on Deuteronomy 7:14:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:14:2)

**עוֹד** יִרְצֶה בְּאָמְרוֹ **וְהֵסִיר** וְגוֹ׳, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (כתובות ל.) הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִצִּנִּים וּפַחִים וְכוּ׳, לָזֶה אָמַר ״וְהֵסִיר״, פֵּרוּשׁ, לֶהֱיוֹת שֶׁאֵינָם בְּיָדוֹ וּבָאִים עַל הָאָדָם, מַבְטִיחַ שֶׁיְּסִירֵם אַחַר שֶׁכְּבָר בָּאוּ. וּכְנֶגֶד חוֹלָאִים הַבָּאִים בִּשְׁלִיחוּת אָמַר **לֹא יְשִׂימָם בָּךְ**, וְלָזֶה לֹא הִסְפִּיק בְּמַאֲמַר ״וְהֵסִיר״ וְהֻצְרַךְ לִכְפּוֹל וְלוֹמַר ״לֹא יְשִׂימָם״, וְלֹא סָמַךְ עַל מַה שֶׁקָּדַם לוֹמַר ״וְהֵסִיר״.

**Or Hachayim, trans. Eliyahu Munk:**
The words והסיר ה׳ ממך כל חולי, may also be understood in conjunction with *Ketuvot* 30 "everything is in the hands of heaven with the exception of the common cold." Inasmuch as the common cold is not a sickness decreed upon man as some form of retribution, G'd promises to remove it from Jews who suffer from it. Concerning other maladies which are in the nature of afflictions sent by G'd, the Torah promises that we will not fall victim to them at all if we keep G'd's commandments.


###### Or HaChaim on Deuteronomy 7:14:3
[Or HaChaim on Deuteronomy 7:14:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:14:3)

**עוֹד** בָּא לְהָעִיר בְּהַכָּרַת חֶסֶד אֵל כִּי הוּא הַמֵּסִיר חֹלִי מִיִּשְׂרָאֵל, לְבַל יֹאמְרוּ כִּי הַדָּבָר בָּא כְּפִי הַטֶּבַע, יֵשׁ עִתִּים וּזְמַנִּים שֶׁאֵין חוֹלָאִים בָּעוֹלָם. לָזֶה אָמַר **וְכָל מַדְוֵי** וְגוֹ׳ **לֹא יְשִׂימָם בְּךָ וּנְתָנָם בְּכָל** וְגוֹ׳, וּבָזֶה תַּשְׂכִּיל כִּי הַדָּבָר בָּא בְּהַשְׁגָּחָה מֵה׳ וְיֻכַּר הַנֵּס.

**Or Hachayim, trans. Eliyahu Munk:**
Our verse also alerts us that one way of becoming aware of G'd's kindness is the fact that He cures Israel of sickness and disease. We should not presume that if we are free from disease this is due to the fact that at certain times it is natural to be in good health, that there simply are no infectious diseases around at such times. To teach us that this is not so the Torah writes that G'd will not put upon us any of the diseases which were rampant in Egypt and of which we were aware. In other words, these diseases occurred in Egypt all the time. If the Israelites are not subject to these diseases this is proof of G'd's special providence; it is not coincidence or a natural phenomenon.


###### Or HaChaim on Deuteronomy 7:14:4
[Or HaChaim on Deuteronomy 7:14:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:14:4)

**עוֹד** יִרְצֶה, שֶׁהֲגַם שֶׁיָּשִׂים ה׳ הַמַּדְוֶה בְּשׂוֹנְאֵיהֶם – לֹא יִהְיֶה הַחוֹלִי נִדְבָּק מֵהֶם אֲלֵיהֶם, הֲגַם שֶׁיִּהְיֶה חוֹלִי הַנִּדְבָּק כְּחוֹלִי רָאתָן (עבודה זרה יג.), יַפְלִיא ה׳ בֵּין יִשְׂרָאֵל לָעַמִּים.

**Or Hachayim, trans. Eliyahu Munk:**
In addition, G'd assures us that even when He afflicts our enemies with these infectious diseases we will not catch these infections.


###### Or HaChaim on Deuteronomy 7:16:1
[Or HaChaim on Deuteronomy 7:16:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:16:1)

**וְאָכַלְתָּ אֶת כָּל הָעַמִּים.** זוֹ מִצְוַת עֲשֵׂה, וְגָמַר אוֹמֶר **אֲשֶׁר ה׳ אֱלֹהֶיךָ נוֹתֵן לָךְ**, הָא לָמַדְתָּ שֶׁאִם תִּתְעַצְּלוּ אַתֶּם מוֹאֲסִים בְּמַתְּנַת אֱלֹהִים.

**Or Hachayim, trans. Eliyahu Munk:**
**ואכלת את כל העמים, "You shall consume all these nations, etc."** This is a positive commandment. Moses continues that this commandment applies to the nations whom G'd delivers into our hands (the seven Canaanite tribes). There is a clear implication that if the Israelites were to be tardy in carrying out this commandment this would be tantamount to despising a divine gift.


###### Or HaChaim on Deuteronomy 7:16:2
[Or HaChaim on Deuteronomy 7:16:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:16:2)

וְאָמְרוֹ **לֹא תָחוֹס עֵינְךָ** וְגוֹ׳, עַל דֶּרֶךְ אָמְרוֹ (משלי יב:י) וְרַחֲמֵי רְשָׁעִים אַכְזָרִי, פֵּרוּשׁ, אֵין זוֹ מִמִּדּוֹת הַטּוֹבוֹת אֶלָּא מִדָּה רָעָה, וְלָזֶה מַזְהִיר נֶגְדִּיּוּת מִדָּה טוֹבָה כִּי בְּמַה שֶׁלְּפָנֵינוּ אֵינָהּ אֶלָּא רָעָה. וְאוּלַי שֶׁהֻצְרַךְ לְהַזְהִיר ״לֹא תָחוֹס״, לְפִי שֶׁבֵּרַךְ ה׳ אֶת יִשְׂרָאֵל בְּבָנִים, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין לו:) שֶׁבַּעַל בָּנִים יִתְרַבּוּ רַחֲמָיו, וְהָרְאָיָה שֶׁאֵין מְמַנִּים בְּסַנְהֶדְרִין אֶלָּא מִי שֶׁיֵּשׁ לוֹ בָּנִים. לָזֶה בָּא מַאֲמַר ה׳ לְנֶגְדִּיּוּת הַטֶּבַע שֶׁיִּוָּלֵד בָּהֶם מִכֹּחַ בִּרְכַּת הַבָּנִים.

**Or Hachayim, trans. Eliyahu Munk:**
**לא תחוס עינך, "do not display pity, etc."** This is what Solomon taught us in Proverbs 12,10: "showing compassion to the wicked is cruelty." Contrary to the common belief that the display of pity is a virtue, the Torah teaches that this is not only not necessarily so, but it can even be a negative virtue. Perhaps the Torah had to warn us about this seeing that G'd blesses Israel with an abundance of children. We have also been taught in *Sanhedrin* 36 that fathers are apt to show more pity than men who have no children and that as a result men who have no children cannot be appointed to the Supreme Court as they lack a measure of that virtue. To make certain that pity would not be shown to the people whom G'd wants to destroy the Torah had to legislate this in our verse.


###### Or HaChaim on Deuteronomy 7:16:3
[Or HaChaim on Deuteronomy 7:16:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:16:3)

וְגָמַר אוֹמֶר **וְלֹא תַעֲבֹד** וְגוֹ׳, לְהָעִירְךָ שֶׁרַחְמָנוּת בְּדָבָר זֶה תּוֹלִיד מֵחוּשׁ עֲבוֹדָה זָרָה, וְהוּא אָמְרוֹ **כִּי מוֹקֵשׁ הוּא לָךְ**, פֵּרוּשׁ הָעָם, שֶׁכְּשֶׁאַתָּה חָס עָלָיו אַתָּה מִתְאַכְזֵר עַל עַצְמְךָ. אוֹ פֵּרוּשׁוֹ הוּא חוֹזֵר עַל הָרַחְמָנוּת אֲשֶׁר צִוָּה עָלָיו לְבַל יָחוּס.

**Or Hachayim, trans. Eliyahu Munk:**
Our verse continues: "and so that you will not serve their deities" (if you allow these people to survive in your country) to warn you that as a result of your misplaced pity you will "shoot yourself in the leg," as their idols will be a snare unto you, eventually leading to your destruction instead of their death. Your pity will be counter-productive.


###### Or HaChaim on Deuteronomy 7:24:1
[Or HaChaim on Deuteronomy 7:24:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/7:24:1)

**וְנָתַן מַלְכֵיהֶם בְּיָדֶךָ.** פֵּרוּשׁ בַּחַיִּים חַיּוּתָם, כְּאָמְרוֹ (יהושע י:כג) ״וַיּוֹצִיאוּ אֵלָיו אֶת חֲמֵשֶׁת הַמְּלָכִים הָאֵלֶּה אֶל יְהוֹשֻׁעַ״.

**Or Hachayim, trans. Eliyahu Munk:**
**ונתן מלכיהם בידך, "He will deliver their kings into your hand, etc."** You will capture them alive. We have proof of this in Joshua 10,26.