IF THERE ARISE IN THE MIDST OF THEE. Scripture reads in the midst of thee because there is no prophet except from among Israel.¹ This section is connected to the previous one² because they both deal with idol worship, for the burning of the children (Deut. 12:31) was an act of idol worship. Our verse deals with a prophet who claims that God, or God’s messenger, spoke to him while he was awake or in a dream. Some say that it is possible that the prophet³ was one of those who steal God’s word (Jer. 26:30). They explain that a true prophet said that a certain sign would appear to verify his word.⁴ Someone heard this and related the sign so that it should bear witness for him.⁵ Others say that even if the sign or a wonder came to pass⁶ we do not believe him,⁷ for what he says⁸ contradicts reason.⁹, Treatise III. I believe that the terms wonder¹⁰. and sign¹¹. apply also¹² (Deut. 4:34). to symbolic acts.¹³ (wonder) and ot (sign) usually refer to a miraculous act such as changing a rod into a serpent or water into blood. However, it may also refer to an act which illustrates what the prophet predicts will happen. According to I.E. the sign spoken of in our verse refers to the latter. Hence Scripture speaks of the sign coming to pass; i.e., the act played out by the prophet came to be. Compare, the words of the prophet Isaiah: Behold, I and the children whom the Lord hath given me shall be for signs and for wonders (Is. 8:18); the sign of the prophet¹⁴ in Like as My servant Isaiah hath walked naked and barefoot (Is. 20:3);¹⁵ the names of his children, which served as signs regarding things that would occur in their lifetime, namely, Emanuel (Is. 7:14); Maher-shalal-hash-baz (Is. 8:3); Shearjashub (Is. 7:3). Also Scripture’s statement with regard to the plagues,¹⁶ And they shall be upon thee for a sign and for a wonder (Deut. 28:46). There are many such instances.¹⁷

footnotes: ¹ Prophesy is found only among Israelites. I.E. considered Balaam an astrologer who claimed to be a prophet. See I.E. on Num. 22:28 (Vol. 4, p. 186). This is also the opinion of Rabbi Yehudah Ha-Levi. See Book I of the Kuzari. ² Deut. 12:29-31. ³ Spoken of in our verse. ⁴ The true prophet gave a sign to show that what he said was true. ⁵ The false prophet used the sign given by the true prophet for his own purposes. ⁶ By the prophet. ⁷ The prophet. ⁸ His call to serve other gods. ⁹ See Rabbi Saadiah Gaon, Sefer Ha-Emunot Ve-Ha-De’ot ¹⁰ Hebrew, mofet ¹¹ Hebrew, ot ¹² In addition to referring to supernatural events, as in Or hath God assayed to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders ¹³ The terms mofet ¹⁴ Isaiah gave his sons names which alluded to that which would occur in the future. Thus he named one son Immanuel (God is with us) to indicate that Judah would survive. He named another son Shear-jashub (a remnant shall return) to indicate that the remnant of Judah will repent and return to God. ¹⁵ Isaiah walked naked and barefoot in Jerusalem to indicate that the people of Judah will be led into exile barefoot and naked. ¹⁶ Which would befall Israel. ¹⁷ Where signs and wonders are used in the sense of omens.

[PUTTETH YOU TO PROOF.] Scripture says, for the Lord…putteth you to proof, because God left the prophet¹⁸ alone and did not kill him. The purpose of God’s test is to show the righteousness of the one who is being tried.¹⁹, 111:24. Also see I.E. on Gen. 22:1 (Vol. 1, p. 223).

footnotes: ¹⁸ Who tried to lead the Jews into idolatry. ¹⁹ So too Maimonides, Guide for the Perplexed

AFTER THE LORD YOUR GOD SHALL YE WALK. You shall do your utmost to imitate God’s deeds and pursue His paths.

AND HIM SHALL YE FEAR. You shall refrain from asking why this is so.²⁰

footnotes: ²⁰ A person must observe the commandments even if he does not understand the reasons for them.

AND HIS COMMANDMENTS SHALL YE KEEP. The commandments which are most important.²¹. The most important “commandments are those precepts that are implanted in the heart, They are not contingent on place, time or anything else…[they] were known by reason before the Torah was given through the agency of Moses…The decalogue, with the exclusion of the Sabbath, is an example” (Strickman translation, pp. 75,76).

footnotes: ²¹ Such as belief in God. See chapter 5 of Yesod Mora

AND UNTO HIS VOICE SHALL YE HEARKEN. This refers to precepts which recall that which is most important.²²the *tefillin…*the tzitzit [all serve as reminders] (Ibid, p. 78). The tzitzit (the fringes), for example, remind us of God’s commandments.

footnotes: ²² Some commandments serve as reminders of the most important precepts. For example, the Sabbath commemorates creation. Likewise, not permitting one’s slaves to work on the Sabbath recalls the exodus from Egypt. Similarly…the matzot…

AND HIM SHALL YE SERVE. In deed.

AND UNTO HIM SHALL YE CLEAVE. With your heart. In the beginning and at the end.²³

footnotes: ²³ In the beginning of life and at the end of life, namely, in youth and in old age (Weiser).

BECAUSE HE HATH SPOKEN PERVERSION. The word davar (thing) has been omitted from our clause.²⁴ (for he hath spoken perversion).

footnotes: ²⁴ Our verse reads, ki dibber sarah

Sarah is an adjective. Hence I.E. notes that the word which sarah is describing has been omitted. Our text is to be interpreted as if written, ki dibber davar sarah. I.E. interprets the latter as, for he has spoken words commanding us to turn away from the Lord. But in the multitude of counselors established²⁵ (Prov. 15:22) is similar.²⁶ Scripture reads sarah (perversion) because God commanded Israel to turn away (la-sur) from idolatry.²⁷ as meaning for He has spoken words urging us to turn away from the Lord. On the other hand, the word sarah might be related to the word soreh²⁸. (defiant) in defiant²⁹ and rebellious (Deut. 21:20). The latter interpretation is correct. The resh should have received a dagesh.³⁰. However, it doesn’t, for resh does not receive a dagesh.

footnotes: ²⁵ Translated according to I.E. ²⁶ Our text should be read as if written: But in the multitude of counselors, counsel is established. ²⁷ I.E. interprets ki dibber sarah ²⁸ From the root samekh, resh, resh ²⁹ Translated according to I.E. ³⁰ To compensate for the missing resh

WHO BROUGHT YOU OUT OF THE LAND OF EGYPT, AND REDEEMED THEE OUT OF THE HOUSE OF BONDAGE. Scripture repeats itself for the sake of emphasis.

SO SHALT THOU PUT AWAY. I have previously explained the meaning of u-vi’arta (so thou put away).³¹

footnotes: ³¹ See I.E. on Num. 24:22 (Vol. 4, p. 210).

IF THY BROTHER…ENTICE THEE. This means even thy brother.³² is to be understood as even if your brother entices you, for the law applies to anyone who entices you.

footnotes: ³² If thy…brother entice thee

The import of thy mother is, you³³. This is an appellation rarely used in Scripture. The question thus arises, “Why did Scripture add the son of thy mother?” Furthermore, why did the Torah not describe the brother as the son of thy father? Hence I.E. comments that the matter from which a person is made comes from the mother; the father’s sperm (so I.E. believed) shapes the matter. Thus a person, biologically speaking, is closer to a brother from a mother than to a brother from a father, and probably has closer emotional ties to him. Hence Scripture states, even if your brother who is made of the same matter as you entices you, do not listen to him. were in one womb. The mother is like matter and the father is like form.³⁴ not thy father. Very few people understand the nature of form.

footnotes: ³³ And your brother were in one womb. Thus the meaning of our verse is, even if your brother who was in one womb with you entices you. Our verse speaks of thy brother, the son of thy mother ³⁴ Form gives shape to matter. Form is intangible. Different men will give different form to the matter produced by the same woman. However, all of the children will share the same matter. Hence Scripture speaks of thy mother

THOU SHALT NOT CONSENT UNTO HIM. By believing in your heart.

NOR HEARKEN UNTO HIM. In deed.

NEITHER SHALL THINE EYE PITY HIM. You shall not refrain from killing him.

NEITHER SHALT THOU CONCEAL HIM. You shall not leave him alone but you shall reveal the matter until witnesses hear it³⁵ from his mouth, as is stated in Scripture.³⁶ You shall then kill him.

footnotes: ³⁵ His incitement to worship idols. ³⁶ Scripture requires two witnesses in capital cases. See Deut. 17:6.

THY HAND SHALL BE FIRST UPON HIM. Were it not for tradition,³⁷ refers to the hand of the people whom he tried to entice. See Sifre. it would appear that the reference³⁸. is to the two witnesses.

footnotes: ³⁷ That teaches that thy hand ³⁸ Thy hand

AND THOU SHALT STONE HIM. Scripture explains the manner of his death.

THEN SHALT THOU INQUIRE, AND MAKE SEARCH, AND ASK DILIGENTLY. These words are well explained in the writings of our rabbis of blessed memory.³⁹ 40.

footnotes: ³⁹ See Sanhedrin

EVERY WHIT. Completely to the Lord your God.⁴⁰ (every whit) is connected to la-Adonai. Our clause is to be read, every whit unto the Lord thy God. You shall bum it in fire because of God’s honor.⁴¹ means for the honor of the Lord thy God. By burning the contents of the city, the Israelites demonstrated that they destroyed the city because its inhabitants worshipped idols, and not for the purpose of looting.

footnotes: ⁴⁰ In other words, the term kalil ⁴¹ To the Lord thy God

A HEAP. The word tel (heap) is related to talul (heaped) in upon a high mountain and heaped (Ezek. 17:22).⁴²

footnotes: ⁴² Translated according to I.E.

THAT THE LORD MAY TURN FROM THE FIERCENESS OF HIS ANGER. And He will not destroy you because of the sins of that city.

WHEN THOU SHALT HEARKEN. The meaning of When⁴³. I.E. renders ki if. Thus our clause reads, if thou shalt hearken. Hence his interpretation. thou shalt hearken is, thus shall you do if you desire to do what is right in the eyes of God. The section which opens with Ye are children of the Lord (Deut. 14:1) is connected to this section because of the enticers,⁴⁴ namely, a brother, a sister, and a son or daughter (v. 7), or the inhabitants of the idol-worshipping city (v. 14). It is prohibited to mourn for them,⁴⁵ and it is certainly prohibited to cut oneself,⁴⁶ for behold, that is prohibited over any deceased.⁴⁷

footnotes: ⁴³ Hebrew, ki ⁴⁴ Our chapter tells us that the enticers are to be put to death. ⁴⁵ After they are put to death. ⁴⁶ To lacerate one’s flesh as a sign of mourning over their deaths. ⁴⁷ Deut. 14:1.