## Sifrei Devarim Paragraph 41

###### Sifrei Devarim 41:1
[Sifrei Devarim 41:1](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:1)

(דברים יא יג) **וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי**, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (דברים ה א) ״וּלְמַדְתֶּם אוֹתָם וּשְׁמַרְתֶּם לַעֲשׂוֹתָם״, שׁוֹמֵעַ אֲנִי שֶׁלֹּא נִתְחַיְּבוּ בַּתַּלְמוּד עַד שֶׁנִּתְחַיְּבוּ בַּמַּעֲשֶׂה? תַּלְמוּד לוֹמַר: **וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי**, מַגִּיד שֶׁמִּיָּד נִתְחַיְּבוּ בַּתַּלְמוּד.

**Trans. by Marty Jaffee, 2015:**
**Pisqa’ 41**³⁷
1. **“Now, if you *comply obediently* with My commandments” (Dt. 11:13).**
**Why is [obedience] mentioned?**
**Because it is stated:**
**“*Study* them and take care to *observe* them.” (Dt. 5:1).**
**Shall I infer that**
**they were not obliged to *study* the Torah**
**until they were obliged to *observe* it?**
**The Teaching states:**
**“If you *comply obediently* with My commandments” (Dt. 11:13)—**
**this explains that**
**they were immediately obliged to study.**³⁸

footnotes:
³⁷ H:82-86; NJ1:126-131.
³⁸ //T. Men.6:20.


###### Sifrei Devarim 41:2
[Sifrei Devarim 41:2](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:2)

וְאֵין לִי אֶלָּא מִצְווֹת עַד שֶׁלֹּא נִכְנְסוּ יִשְׂרָאֵל לָאָרֶץ, כְּגוֹן בְּכוֹרוֹת וְקָרְבָּנוֹת וּמַעְשַׂר בְּהֵמָה. מִצְווֹת מִשֶּׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ, כְּגוֹן הָעוֹמֶר וְהַחַלָּה וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, מִנַּיִן? תַּלְמוּד לוֹמַר: **וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי**, לְרַבּוֹת שְׁאָר מִצְווֹת.

**Trans. by Marty Jaffee, 2015:**
**Now, from this verse I might infer that**
**Israel was obliged to study only the commandments**
**observed *prior* to entering the Land—**
**such as Firstlings,**³⁹ (see Ex. 13:1). **sacrificial offerings**⁴⁰; Lv. 1:1ff. **and the Cattle-tithe.**⁴¹ Lv. 27:32
**How do we know of the obligation to *study***
**those commandments observed *after* Israel entered the Land—**
**such as the Barley-sheaf,**⁴². Lv. 23:10. A sheaf of the first of the barley crop is offered daily for the fifty days between the second day of Passover and the the first day of the Feast of Weeks. **the Dough-offering,**⁴³ 40.3 **the Two loaves,**⁴⁴ Lv. 23:17. Two barley loaves offered with the morning sacrifice of the Feast of Weeks.
**and the bread of the Presence.**⁴⁵; Ex. 25:30. The twelve loaves of unleavened wheat-bread offered every Sabbath.
**The Teaching states:**
**“If you *comply obediently* with My commandments” (Dt. 11:13)—**
**including *the rest* of the commandments!**

footnotes:
³⁹ Heb: bechorot
⁴⁰ Heb: qorbanot
⁴¹ Heb: ma`aser behemah.
⁴² Heb:`omer
⁴³ See Pisqa’
⁴⁴ Heb: shtei halekhem:
⁴⁵ Heb: lechem hapanim


###### Sifrei Devarim 41:3
[Sifrei Devarim 41:3](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:3)

אֵין לִי אֶלָּא עַד שֶׁלֹּא כָּבְשׁוּ וְיָשְׁבוּ, מִשֶּׁכָּבְשׁוּ וְיָשְׁבוּ, כְּגוֹן לֶקֶט שִׁכְחָה וּפֵאָה וּמַעַשְׂרוֹת וּתְרוּמָה שְׁמִטִּים וְיוֹבְלוֹת, מִנַּיִן? תַּלְמוּד לוֹמַר: **וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי**, לְהוֹסִיף עֲלֵיהֶם מִצְווֹת אֲחֵרוֹת.

**Trans. by Marty Jaffee, 2015:**
**From this verse I might infer**
**an obligation to study only those commandments**
**observed *prior* to the conquest and settlement!**
**How do we know of the obligation to study**
**those observed *after* the conquest and settlement—**
**such as Gleanings,**⁴⁶ Lv. 19:9. Gleanings consist of the remains left in the field after the harvest. These are left for the poor and are considered their property (M. Pe’ah 4:10). **the Forgotten-sheaf,**⁴⁷ Produce overlooked by harvesters may not be retrieved. It is left for the poor. (Dt. 24:19; M. Pe’ah 6:1). **the Corner-offering,**⁴⁸ Unharvested produce must be left in the corners of the fields for the poor (Lv. 19:9; M. Pe’ah 1:2).
**Tithes, the First-batch,**⁴⁹ “Of the finest oil, must, and grain, the first choice of what is given to HASHEM have I given to you” (Nu. 18:12; cf. Dt. 18:4, *Pisqa’* 166).
**and the seven-year Sabbatical cycles**⁵⁰. “The Year of Release.” Landholders relinquish ownership of what grows in their fields (Lv. 25:1-7, Dt. 15:1-3), minimize field-work (M. Shev.1:5-8) and creditors release their debtors from claims against them (Dt. 15:9-10 M. Shev.10:1-4). .**, and the fifty-year Jubilee cycles?** ⁵¹ In the fiftieth year, after seven sabbatical cycles, all ancestral property sold during the previous jubilee must be returned to its family of origin (Lv. 25:3-11).
**The Teaching states:**
**“If you *comply obediently* with *My* commandments” (Dt. 11:13)—**
**by adding to these the *other* commandments!**⁵²

footnotes:
⁴⁶ Heb: leqet.
⁴⁷ Heb: shikhechah.
⁴⁸ Heb: pe’ah.
⁴⁹ Heb: terumah.
⁵⁰ Heb: shemitah
⁵¹ Heb: yovel.
⁵² //T. Men.6:20.


###### Sifrei Devarim 41:4
[Sifrei Devarim 41:4](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:4)

וּלְמַדְתֶּם אוֹתָם וּשְׁמַרְתֶּם לַעֲשׂוֹתָם, מַגִּיד שֶׁמַּעֲשֶׂה תָּלוּי בַּתַּלְמוּד, וְאֵין תַּלְמוּד תָּלוּי בַּמַּעֲשֶׂה. וְכֵן מָצִינוּ, שֶׁעָנַשׁ עַל הַתַּלְמוּד יוֹתֵר מִן הַמַּעֲשֶׂה, שֶׁנֶּאֱמַר (הושע ד א): ״שִׁמְעוּ דְּבַר ה׳ בֵּית יִשְׂרָאֵל כִּי רִיב לַה׳ עִם יוֹשְׁבֵי הָאָרֶץ כִּי אֵין אֱמֶת וְאֵין חֶסֶד וְאֵין דַּעַת אֱלֹהִים בָּאָרֶץ״.

**Trans. by Marty Jaffee, 2015:**
2. “Study them and take care to observe them.” (Dt. 5:1)—
this indicates that deeds [of Torah]
depend upon your ability to study,
but your ability to study
does not depend upon deeds [of Torah].
And so we find:
He punished neglect of study
more than neglect of deeds.
For it is said:
“HASHEM has a complaint against those dwelling in the Land,
for there is *no truth*, and *no kindness*, and *no knowledge* of God in the Land!” (Hos. 4:1):


###### Sifrei Devarim 41:5
[Sifrei Devarim 41:5](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:5)

אֵין אֱמֶת – אֵין דִּבְרֵי אֱמֶת נֶאֱמָרִים, שֶׁנֶּאֱמַר (משלי כג כג): ״אֱמֶת קְנֵה וְאַל תִּמְכֹּר״.

**Trans. by Marty Jaffee, 2015:**
“No truth*”*—truthful words are not spoken,
for it is said:
“Acquire truth, and *never* sell it”⁵³ (Prov. 23:23).

footnotes:
⁵³ Yet truth is commonly bought and sold!


###### Sifrei Devarim 41:6
[Sifrei Devarim 41:6](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:6)

וְאֵין חֶסֶד – אֵין דִּבְרֵי חֶסֶד נֶאֱמָרִים, שֶׁנֶּאֱמַר (תהלים קיט סד): ״חַסְדְּךָ ה׳ מָלְאָה הָאָרֶץ״.

**Trans. by Marty Jaffee, 2015:**
And no kindness—kind words are not spoken.,
for it is said:
“Your kindness, HASHEM, *fills* the world”⁵⁴ (Ps. 119:64)

footnotes:
⁵⁴ But the people ignore it.


###### Sifrei Devarim 41:7
[Sifrei Devarim 41:7](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:7)

וְאֵין דַּעַת – אֵין דִּבְרֵי דַעַת נֶאֱמָרִים, שֶׁנֶּאֱמַר (הושע ד ו): ״נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת כִּי אַתָּה הַדַּעַת מָאַסְתָּ״.

**Trans. by Marty Jaffee, 2015:**
And *no knowledge*— knowledgeable words are not spoken,
for it is said:
“My people were destroyed for lack of knowledge, because you *despised knowledge*” (Hos. 4:6).


###### Sifrei Devarim 41:8
[Sifrei Devarim 41:8](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:8)

וְאוֹמֵר (ישעיה ה כד): ״לָכֵן כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ וַחֲשַׁשׁ לֶהָבָה יִרְפֶּה״, וְכִי יֵשׁ לְךָ קַשׁ שֶׁהוּא אוֹכֵל אֵשׁ? אֶלָּא קַשׁ זֶה הוּא עֵשָׂו הָרָשָׁע, שֶׁכָּל זְמַן שֶׁיִּשְׂרָאֵל מְרַפִּים יְדֵיהֶם מִן הַמִּצְוֹת – שׁוֹלֵט בָּהֶם.

**Trans. by Marty Jaffee, 2015:**
And He says:
“And, therefore, as *straw devours* a tongue of *fire*,
and hay shrivels the flame” (Is. 5:24)—
now, is there such a thing as *straw* that *devours fire*?
Rather, *straw* stands here for Wicked Esau.
For whenever Israel relaxes its hand
from commandments, he dominates them.


###### Sifrei Devarim 41:9
[Sifrei Devarim 41:9](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:9)

וְאוֹמֵר (ירמיה ט יא-יב): ״מִי הָאִישׁ הֶחָכָם וְיָבֵן אֶת זֹאת וַאֲשֶׁר דִּבֶּר פִּי ה׳ אֵלָיו וְיַגִּדָהּ, עַל מָה אָבְדָה הָאָרֶץ נִצְּתָה כַמִּדְבָּר מִבְּלִי עוֹבֵר? וַיֹּאמֶר ה׳ עַל עָזְבָם אֶת תּוֹרָתִי אֲשֶׁר נָתַתִּי לִפְנֵיהֶם, וְלֹא שָׁמְעוּ בְקוֹלִי וְלֹא הָלְכוּ בָהּ״.

**Trans. by Marty Jaffee, 2015:**
And He says:
“Who is the man wise enough to understand this? . . .
Why is the Land perished and wasted like a desert? . . .
Because they abandoned My Torah, which I placed before them,
and didn’t obey My voice, and were not guided by it” (Jer. 9:11-12).


###### Sifrei Devarim 41:10
[Sifrei Devarim 41:10](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:10)

וְאוֹמֵר (עמוס ב ד): ״כֹּה אָמַר ה׳ עַל שְׁלֹשָׁה פִּשְׁעֵי יְהוּדָה וְעַל אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל מָאֳסָם אֶת תּוֹרַת ה׳ וְחֻקָּיו לֹא שָׁמָרוּ״.

**Trans. by Marty Jaffee, 2015:**
And He says:
“For three transgressions of Judah, indeed, for four, shall I not restore it—
because they have rejected the Torah of HASHEM,
and have failed to preserve His statutes” (Am. 2:4).


###### Sifrei Devarim 41:11
[Sifrei Devarim 41:11](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:11)

וּכְבָר הָיוּ רַבִּי טַרְפוֹן וְרַבִּי עֲקִיבָה וְרַבִּי יוֹסֵי הַגְּלִילִי מְסֻבִּים בְּבֵית עָרִיס בְּלוֹד. נִשְׁאֲלָה שְׁאֵלָה זוֹ לִפְנֵיהֶם: מִי גָדוֹל, תַּלְמוּד אוֹ מַעֲשֶׂה? אָמַר ר׳ טַרְפוֹן: גָּדוֹל מַעֲשֶׂה! ר׳ עֲקִיבָה אוֹמֵר: גָּדוֹל תַּלְמוּד! עָנוּ כֻלָּם וְאָמְרוּ: גָּדוֹל תַּלְמוּד, שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה!

**Trans. by Marty Jaffee, 2015:**
3. One time, R. Tarfon, R. Akiva, and R. Yose the Galilean
were reclining to dine at Beit Aris, near Lod.
A question was raised before them:
Which is greater—
study [of Torah] or deeds [of Torah]?
Said R. Tarfon:
Deeds are greater.
R. Akiva said:
Study is greater.
Everyone else [at the table] replied, saying:
Study is greater,
since study leads to deeds.


###### Sifrei Devarim 41:12
[Sifrei Devarim 41:12](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:12)

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: גָּדוֹל תַּלְמוּד, שֶׁקּוֹדֵם לַחַלָּה אַרְבָּעִים שָׁנָה, וְלַמַּעַשְׂרוֹת חֲמִשִּׁים וְאַרְבַּע, וְלַשְּׁמִטִּים שִׁשִּׁים וְאַחַת, וְלַיּוֹבְלוֹת מֵאָה וְשָׁלֹשׁ.

**Trans. by Marty Jaffee, 2015:**
R. Yose the Galilean said:
Study is greater,
for the obligation of Torah-study preceded
[the actual observance of] the Dough-offering by forty years,⁵⁵
[the observance of] the Tithes by fifty four years,
[the observance of] the Sabbatical cycles by sixty one years,
and [the observance of] the Jubilees by a hundred and three years.

footnotes:
⁵⁵ RH and TA follow Rashi (B. Qid. 40b) in explaining these computations as a combination of the 40 years that elapsed from the giving of the Torah, which required study, till the point, after the entry to the Land, at which the actual fulfillment of the commandment was required. Thus, Dough-offering, which was due immediately upon entry into the Land was studied without practice for 40 years (Nu. 15:17-21), Tithes, which were required only after the conquest of the Land under Joshua, a process taking 14 y ears, was exclusively studied for 54 years, and so on.


###### Sifrei Devarim 41:13
[Sifrei Devarim 41:13](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:13)

וּכְשֵׁם שֶׁעָנַשׁ עַל הַתַּלְמוּד יוֹתֵר מִן הַמַּעֲשֶׂה, כָּךְ נָתַן שָׂכָר עַל הַתַּלְמוּד יוֹתֵר מִן הַמַּעֲשֶׂה, שֶׁנֶּאֱמַר: ״וְלִמַּדְתֶּם אוֹתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם״, מַהוּ אוֹמֵר? ״לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם״, וְאוֹמֵר (תהלים קה מד-מה): ״וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו״ וְגוֹ׳.

**Trans. by Marty Jaffee, 2015:**
And just as He punished
neglect of study more than neglect of deeds,
so, too, He gave a reward for study
greater than that given for deeds.
For it is stated:
“And you shall train your children, to speak of them” (Dt. 11:19).
And, then, what does He say?
“So that your days, and those of your children shall be extended” (Dt. 11:21).
And He says:
“And He gave them populous lands,
and the labor of nations they inherited,
by virtue of preserving His laws” (Ps. 105:44-45)—
[the reward for deeds is this worldly,
while that for study is eternal life].


###### Sifrei Devarim 41:14
[Sifrei Devarim 41:14](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:14)

**אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם**, מִנַּיִן אַתָּה אוֹמֵר שֶׁאִם שָׁמַע אָדָם דָּבָר מִפִּי קָטָן שֶׁבְּיִשְׂרָאֵל יְהֵא בְעֵינָיו כְּשׁוֹמֵעַ מִפִּי חָכָם? תַּלְמוּד לוֹמַר: **אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם**, וְלֹא כְּשׁוֹמֵעַ מִפִּי חָכָם, אֶלָּא כְּשׁוֹמֵעַ מִפִּי חֲכָמִים, שֶׁנֶּאֱמַר (קהלת יב יא): ״דִּבְרֵי חֲכָמִים כַּדָּרְבוֹנוֹת״. מָה דָּרְבָן זֶה מְכַוֵּן אֶת הַפָּרָה לְתַלְמֶיהָ, לְהָבִיא חַיִּים לִבְעָלֶיהָ, כָּךְ דִּבְרֵי תוֹרָה מְכַוְּנִים דַּעְתּוֹ שֶׁל אָדָם לְדַעַת הַמָּקוֹם. וְלֹא כְּשׁוֹמֵעַ מִפִּי חֲכָמִים, אֶלָּא כְּשׁוֹמֵעַ מִפִּי סַנְהֶדְרִין, שֶׁנֶּאֱמַר: ״בַּעֲלֵי אֲסֻפּוֹת״, וְאֵין אֲסֻפּוֹת אֶלָּא סַנְהֶדְרִין, שֶׁנֶּאֱמַר (במדבר יא טז): ״אֶסְפָה לִי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל״. וְלֹא כְּשׁוֹמֵעַ מִפִּי סַנְהֶדְרִין, אֶלָּא כְּשׁוֹמֵעַ מִפִּי מֹשֶׁה, שֶׁנֶּאֱמַר (קהלת יב יא): ״נִתְּנוּ מֵרוֹעֶה אֶחָד״, וְאוֹמֵר (ישעיה סג יא): ״וַיִּזְכֹּר יְמֵי עוֹלָם מֹשֶׁה עַמּוֹ״. וְלֹא כְּשׁוֹמֵעַ מִפִּי מֹשֶׁה, אֶלָּא כְּשׁוֹמֵעַ מִפִּי הַגְּבוּרָה, שֶׁנֶּאֱמַר: ״נִתְּנוּ מֵרוֹעֶה אֶחָד״, וְאוֹמֵר (תהלים פ ב): ״רֹעֵה יִשְׂרָאֵל הַאֲזִינָה נֹהֵג כַּצֹּאן יוֹסֵף יֹשֵׁב הַכְּרוּבִים הוֹפִיעָה״, וְאוֹמֵר (דברים ו ד): ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״.

**Trans. by Marty Jaffee, 2015:**
4. “Which I command you today” (Dt. 11:13).
On what basis
can you claim that
if a person hears a word of Torah
from the mouth of the least of Israel,
he should regard it as if he’d heard it
directly from the mouth of a sage?
The Teaching states:
“Which I command you” (Dt. 11:13).
And not only as if he’d heard it
directly from the mouth of a *single* sage,
but, rather, as if he’d heard it
directly from the mouth *of sages as a whole!*
For it is said:
**“The words of sages are like cattle-prods” (Ecc. 12:11)—**
**just as your cattle-prod directs the cow along her furrow**
**to bring life to her owner,**
**so, too, words of Torah direct a person’s mind**
**toward the mind of the All-Present!**
**And not only as if he’d heard it**
**directly from the mouth of a majority of sages,**
**but, rather, as if he’d heard it**
**directly from the mouth of the Sanhedrin as a whole,**
**for it is said:**
**“Masters of assemblies” (Ecc. 12:11)—**
**and the term “assemblies” (*‘asupot*) implies the Sanhedrin,**
**for it is said:**
**“Assemble (*‘esfah*)**⁵⁶ and *‘esfah* enables Moses’gathering of elders to anticipate that of Solomon’s Sanhedrin. **for me seventy men of the *elders* of Israel” (Nu. 11:16).**⁵⁷
And not only as if he’d heard it
directly from the mouth of the Sanhedrin,
but, rather, as if he’d heard it
directly from the mouth of *Moses*,
for it is said:
“They were given by one shepherd” (Ecc. 12:11).
And He says:
“Then His people remembered the old days, with Moses” (Is. 63:11).
And not only as if he’d heard it
directly from the mouth of *Moses*,
but, rather, as if he’d heard it
directly from the mouth of the *Power*!
For it is said:
“They were given by one *shepherd*”(Ecc. 12:11)
And He says:
“Lend an ear, O *Shepherd* of Israel,
Who guides Joseph like a flock” (Ps. 80:2).
And, furthermore, He says:
“Listen, Israel! HASHEM is our God, HASHEM is *One*” (Dt. 6:4)

footnotes:
⁵⁶ The assonance of ‘asupot
⁵⁷ //T. Sotah7:11; ARNA:18


###### Sifrei Devarim 41:15
[Sifrei Devarim 41:15](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:15)

הֲרֵי הוּא אוֹמֵר (שיר השירים ז ה): ״עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל שַׁעַר בַּת רַבִּים״. ״עֵינַיִךְ״ – אֵלּוּ זְקֵנִים הַמִּתְמַנִּים עַל הַצִּבּוּר, וְכֵן הוּא אוֹמֵר (ישעיה כט י): ״כִּי נָסַךְ עֲלֵיכֶם ה׳ רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת עֵינֵיכֶם״. ״בְּרֵכוֹת״ – מָה בְּרֵכָה זוֹ, אֵין אָדָם יוֹדֵעַ מַה שֶׁבְּתוֹכָהּ – כָּךְ אֵין אָדָם עוֹמֵד עַל דִּבְרֵי חֲכָמִים. ״בְּחֶשְׁבּוֹן״ – בְּחֶשְׁבּוֹנוֹת שֶׁנִּגְמָרִים בְּעֵצָה וּבְמַחֲשָׁבָה; הֵיכָן נִגְמָרִים? בְּבָתֵּי מִדְרָשׁוֹת, ״עַל שַׁעַר בַּת רַבִּים״. מָה הוּא אוֹמֵר (שיר השירים ז ה): ״אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק״? אִם עֲשִׂיתֶם אֶת הַתּוֹרָה – קַוּוּ לְאֵלִיָּהוּ, שֶׁאָמַרְתִּי לוֹ (מלכים א יט טו): ״לֵךְ שׁוּב לְדַרְכְּךָ מִדְבַּרָה דַמָּשֶׂק״, וְאוֹמֵר (מלאכי ג כב–כד): ״זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי״ וְגוֹ׳ ״הִנֵּה אָנֹכִי שֹׁלֵחַ״ וְגוֹ׳ ״וְהֵשִׁיב״ וְגוֹ׳.

**Trans. by Marty Jaffee, 2015:**
5. See what He says:
“Your *eyes* are like *pools* in *Heshbon*, by the gate of *Bath-rabbim*” (Song 7:5):
“Your *eyes*”—
these are the elders appointed over the communal welfare.
And similarly He says:
“For HASHEM has spread over you a spirit of sleep,
and He has shut your *eyes*” (Is. 29:10).
“Pools” (Song 7:5)—
just as it is impossible to know
what is sunk within a pool
so, too, one cannot fathom the words of sages.
*Heshbon* (Song 7:5)—
this concerns considerations *(kheshbonot*) reached
through calculation and contemplation.
Where are these reached?
In sages’ disciple circles (*batei midrashot)* —
“by the gate of Bath-rabbim”(Song 7:5).⁵⁸
6. What does He say?
“Your face⁵⁹ literally nose. As at *Pisqa’* 1.29. is like the tower of Lebanon,
that looks out toward Damascus” (Song 7:5)?
If you have observed this Torah, have hope in Elijah,
for I told him:
“Go, return on your way to the wasteland of Damascus” (1 Ki. 19:15),
And He says:
“Remember the Torah of Moses, My servant” . . . (Mal. 3:22)
And He continues:
“Behold, I will send you Elijah the Prophet
before the coming of the awesome, fearful Day of HASHEM . . .
he shall reconcile parents with children” (Mal. 3:23-24).

footnotes:
⁵⁸ When the various word-plays are decoded, Song 7:5 yields the following message: “Israel’s eyes are the elders, whose deep pools of prophetic wisdom conceal mysteries, shared only in the sages’ discipleship circles.”
⁵⁹ Hebrew: ‘af;


###### Sifrei Devarim 41:16
[Sifrei Devarim 41:16](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:16)

**לְאַהֲבָה אֶת ה׳ אֱלֹהֵיכֶם**, שֶׁמָּא תֹּאמַר: הֲרֵינִי לוֹמֵד תּוֹרָה בִּשְׁבִיל שֶׁאַעֲשִׁיר, בִּשְׁבִיל שֶׁאֶקָּרֵא רַבִּי, בִּשְׁבִיל שֶׁאֲקַבֵּל שָׂכָר לָעוֹלָם הַבָּא? תַּלְמוּד לוֹמַר: **לְאַהֲבָה אֶת ה׳ אֱלֹהֵיכֶם**, כָּל שֶׁאַתֶּם עוֹשִׂים – לֹא תְהוּ עוֹשִׂים אֶלָּא מֵאַהֲבָה.

**Trans. by Marty Jaffee, 2015:**
7. “To love HASHEM your God” (Dt. 11:13).
Lest you say:
indeed, I will study Torah
for the sake of getting wealth,
for the sake of being called My Master,
or for the sake of receiving reward in the coming eon—
The Teaching states:
“To love HASHEM your God” (Dt. 11:13)—
in all you do, act only out of love.


###### Sifrei Devarim 41:17
[Sifrei Devarim 41:17](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:17)

**וּלְעָבְדוֹ** – זֶה תַּלְמוּד. אַתָּה אוֹמֵר זֶה תַּלְמוּד, אוֹ אֵינוֹ אֶלָּא עֲבוֹדָה? הֲרֵי הוּא אוֹמֵר (בראשית ב טו): ״וַיִּקַּח ה׳ אֱלֹהִים אֶת הָאָדָם וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ״, וְכִי מָה עֲבוֹדָה לְשֶׁעָבַר וּמָה שְׁמִירָה לְשֶׁעָבַר? הָא לָמַדְתָּ: ״לְעָבְדָהּ״ – זֶה תַּלְמוּד; ״וּלְשָׁמְרָהּ״ – אֵלּוּ מִצְווֹת! וּכְשֵׁם שֶׁעֲבוֹדַת מִזְבֵּחַ קְרוּיָה עֲבוֹדָה – כָּךְ תַּלְמוּד קָרוּי עֲבוֹדָה!

**Trans. by Marty Jaffee, 2015:**
**“And to *serve* Him (*le`avdo;* Dt. 11:13)—**
**this refers to Torah-study.**
**You claim this refers to Torah-study!**
**Perhaps it simply refers to the sacrificial service (*‘avodah*)?**
**Look, He says here:**
**“And HASHEM-God took the Adam, and He placed him in the Garden of Eden**
**to *work* it (*le`ovdah*) and to preserve it” (Gn. 2:15).**
**Now, what kind of work was needed in that [simple] time?**
**And what kind of preservation was needed in that [simple] time?**
**Thus you learn that**
**“to work it” implies Torah-study,**
**and “to preserve it” implies observing the commandments.**
**And just as the work of the Altar**
**is called *service (`avodah*),**
**so, too, is Torah-study called *service* (*`avodah*).**⁶⁰

footnotes:
⁶⁰ //ARNB:21.


###### Sifrei Devarim 41:18
[Sifrei Devarim 41:18](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:18)

דָּבָר אַחֵר: **וּלְעָבְדוֹ** – זוֹ תְּפִלָּה; אַתָּה אוֹמֵר זוֹ תְּפִלָּה, אוֹ אֵינוֹ אֶלָּא עֲבוֹדָה? תַּלְמוּד לוֹמַר: **בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם**; וְכִי יֵשׁ עֲבוֹדָה בַּלֵּב? הָא מַה תַּלְמוּד לוֹמַר **וּלְעָבְדוֹ** – זוֹ תְּפִלָּה! וְכֵן דָּוִד אוֹמֵר (תהלים קמא ב): ״תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת עָרֶב״, וְאוֹמֵר (דניאל ו יא): ״וְדָנִיֵּאל כְּדִי יְדַע דִּי רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ״ וְגוֹ׳, וְאוֹמֵר (דניאל ו כא): ״וּכְמִקְרְבֵהּ לְגֻבָּא לְדָנִיֵּאל בְּקָל עֲצִיב זְעִק עָנֵא מַלְכָּא וְאָמַר לְדָנִיֵּאל דָּנִיֵּאל עֲבֵד אֱלָהָא חַיָּא אֱלָהָךְ דִּי אַנְתְּ פָּלַח לֵהּ בִּתְדִירָא הֲיְכֵל לְשֵׁיזָבוּתָךְ מִן אַרְיָוָתָא״ וְכִי יֵשׁ פּוּלְחָן בְּבָבֶל? הָא מַה תַּלְמוּד לוֹמַר **וּלְעָבְדוֹ** – זוֹ תְּפִלָּה! וּכְשֵׁם שֶׁעֲבוֹדַת מִזְבֵּחַ קְרוּיָה עֲבוֹדָה – כָּךְ תְּפִלָּה קְרוּיָה עֲבוֹדָה!

**Trans. by Marty Jaffee, 2015:**
8. Another word:
“And to serve Him” (Dt. 11:13)—
this refers to prayer (*tefillah*).
You claim this refers to prayer!
Perhaps it simply refers to the sacrificial service?
The Teaching states:
“With all your *heart* and with all your *soul*” (Dt. 11:13)—
Now, is there a sacrificial service in the *heart*?
What, then, does the Teaching mean by
“And to *serve* Him?” (Dt. 11:13)
This refers *to prayer.*
And so David says:
“Let my *prayer* be equivalent to *incense* before You,
And my uplifted hands like a sweet *offering*” (Ps. 141:2).
And He says [of Daniel]:
“And he knelt upon his knees three times a day and *prayed*” (Dan. 6:11).
And He continues:
“O, Daniel, servant of the Living God!
Is the God whom you constantly *serve* able to save you from the lions?” (Dan. 6:21).
Now was there a sacrificial *rite* in Babylonia?
What, then, does the Teaching mean by
“And to *serve* Him?” (Dt. 11:13)
This refers to *prayer*!
And just as the work of the Altar is called *service*,
so, too, prayer is called *service*.


###### Sifrei Devarim 41:19
[Sifrei Devarim 41:19](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:19)

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: **וּלְעָבְדוֹ בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם** – הֲרֵי זוֹ אַזְהָרָה לַכֹּהֲנִים שֶׁלֹּא יְהֵא לִבָּם חוֹלֵק בִּשְׁעַת עֲבוֹדָה.

**Trans. by Marty Jaffee, 2015:**
9. R. Eliezer b. Jacob says:
“And to serve Him, with *all* your heart and with *all* your soul” (Dt. 11:13)—
indeed, this is a warning to priests
to be undivided in their hearts
at the hour of the sacrificial service.


###### Sifrei Devarim 41:20
[Sifrei Devarim 41:20](https://torahapp.org/share/book/Sifrei%20Devarim/r/41:20)

דָּבָר אַחֵר: מַה תַּלְמוּד לוֹמַר **בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם**? וַהֲלֹא כְּבָר נֶאֱמַר (דברים ו ה) ״בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ״? לְהַלָּן לַּיָּחִיד, כָּאן לַצִּבּוּר. לְהַלָּן לַתַּלְמוּד, כָּאן לַמַּעֲשֶׂה. הוֹאִיל וְשָׁמַעְתָּ – עֲשֵׂה! עֲשִׂיתֶם מַה שֶּׁעֲלֵיכֶם – אַף אֲנִי אֶעֱשֶׂה מַה שֶּׁעָלַי: (דברים יא יד) ״וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּוֹ״!

**Trans. by Marty Jaffee, 2015:**
Another word:
What does the Teaching mean by
“with all *your* heart (*levavkhem*) and with all *your* soul” (Dt. 11:13)?
Now, isn’t it already stated:
“with all *your* heart (*levavekhah*) and with all *your* soul” (Dt. 6:5)?
Elsewhere (Dt. 6:5), the addressee is an individual,⁶¹, attests.
while here (Dt. 11:13), the addressee is the community.⁶²
Elsewhere (Dt. 6:5) the theme is Torah-study;
while here (Dt. 11:13) the theme is deeds [of Torah].
[The Holy One said, as it were:]
When you heard the commandment, *do—*
you did *your* duty;
therefore, I, too, will do *My* duty!⁶³ 49.3.
“And I will bring the rain to your Land in its time.” (Dt. 11:14)

footnotes:
⁶¹ As the suffix, khah
⁶² The suffix is khem.
⁶³ Cf. Pisqa’