WHICH I TEACH YOU, TO DO THEM. The main purpose of study is the observance of the commandments.

THAT YE MAY LIVE. For those who worshipped pe’or were destroyed.¹

footnotes: ¹ Verse 3. For the incident of Baal-peor, see Num. 25:1-9.

AND POSSESS. The middle root letter of the verb vi-yerishtem (and possess)². The root of vi-yerishtem is yod, resh, shin. is vocalized with a chirik because the yod is silenced and made invisible by the chirik beneath the vav.³. Hence I.E.’s comment. There is no other word that is similarly vocalized.

footnotes: ² The resh ³ According to the rules of Hebrew grammar the word should be vocalized vi-yerashtem

YE SHALL NOT ADD. On your own⁴ and think that it is in the service of God. You shall similarly not diminish.⁵ Now, my⁶ statement that ye may live does not require witnesses, for Your eyes have seen… (v. 3).⁷

footnotes: ⁴ According to Rabbi Judah Ha-Levi, the Chief Bet Din may add laws to the Judaic code. The individual may not. I.E. seems to take the same position. ⁵ From God’s commandments. ⁶ Moses. ⁷ That God destroyed those who worshipped Baal-peor, but those who remained faithful to the Lord are alive today (v. 4).

IN BAAL-PEOR. Be-va’al pe’or (in Baal-peor) means because of Baal-peor.⁸ here has the meaning of because rather than in. I.E. renders our clause as: your eyes have seen what the Lord did because of Baal-peor. There are many such instances.⁹ here has the meaning of because. Whoever did not worship Baal-peor is alive.

footnotes: ⁸ The bet ⁹ Where the bet

[I HAVE TAUGHT YOU.] Moses states, I have taught you, after saying which I teach you (v. 1), because he wants to add, even as the Lord my God commanded me. The meaning of our verse is, the precepts which I taught you are God’s commandments, which you should observe in the land that God will give you for a possession. Furthermore, the commandments are your glory over the nations. 6. YOUR WISDOM AND YOUR UNDERSTANDING IN THE SIGHT OF THE PEOPLES. Because an intelligent person can understand the basis of all the commandments. An intelligent person can ascertain the reason why they were given.

FOR WHAT GREAT NATION IS THERE. That has God so near in that He always answers him in all that he intelligently¹⁰. I.E. adds be-chokhmah to indicate that God responds only to intelligent requests. The word be-chokhmah is not found in Vat. Ebr. 28. requests of Him. Furthermore, unlike Israel there is no great nation that has statutes and ordinances that reason tells us are righteous.

footnotes: ¹⁰ Hebrew, be-chokhmah

A great nation means, great in intelligent people who fear the Lord.

ONLY TAKE HEED TO THYSELF. Its meaning is, should you forget everything, do not forget the day that you stood at Sinai.

WHICH THINE EYES SAW. The reference is to And all the people perceived the thunderings, and the lightnings (Ex. 20:15).

[ALL THE DAYS THAT THEY LIVE UPON THE EARTH.] Scripture says this because God knows that they can not properly observe His commandments when they are in countries where others rule over them.¹¹) as referring to the Land of Israel, as in Deut. 11:21.

footnotes: ¹¹ I.E. explains earth (adamah

UNTO THE HEART OF HEAVEN. The middle of heaven.¹² Scripture speaks of those who look up. The heart of the sea (Ex. 15:8) is similar.¹³

footnotes: ¹² The heart lies in the middle of the body. Hence heart is used in the sense of middle. See I.E. on Ex. 15:8 (Vol. 2, p. 299). When a person looks straight up, it appears to him that he is staring at the middle of the sky. ¹³ It means the middle of the sea. See above note.

ONLY A VOICE. Which you heard,¹⁴ is short for you only heard a voice. for the voice is not visible to the eye.¹⁵ I have already explained the meaning of And all the people saw the sounds¹⁶ (Ex. 20:15).¹⁷

footnotes: ¹⁴ Only a voice ¹⁵ Hence this interpretation. ¹⁶ Translated literally. ¹⁷ Scripture interchanges the way the senses are referred to because they are all perceived in one central place. See I.E. on Gen. 42:1 (Vol. 1, p. 386). Hence Scripture uses the term saw for heard.

[COMMANDED ME AT THAT TIME.] For God told Moses all the statutes and ordinances at Sinai. However, Moses related them to Israel in the second year¹⁸ and again in the fortieth year.¹⁹ [Moses tells the Israelites:] Since you saw no form (v. 12) take ye therefore good heed unto yourselves (v. 15) lest you corrapt what you saw (v. 16), that is, lest you corrupt the truth²⁰ or your ways.²¹

footnotes: ¹⁸ That is, from the time of the revelation at Sinai until they sent out the spies to Canaan in the second year. ¹⁹ Deut. 1:5. ²⁰ To claim that you saw an image. ²¹ You make an image.

A GRAVEN IMAGE. The word pesel (graven image) refers to an object that has been fashioned.²² (literally, cut). Compare, va-yifselu (did fashion) in And Solomon’s builders…did fashion them (I Kings 5:32).

footnotes: ²² Hebrew, niktzav

MALE OR FEMALE. Worshipped by some well-known nations. There are also nations that bow down and worship any beast that they meet at the beginning of their day in order to bring down a power from on high; for example, they worship the scorpion²³ if they want someone bitten. The same applies to the remaining forty-seven forms.²⁴

footnotes: ²³ Which has the form of the constellation Scorpio. ²⁴ There are 48 forms in heaven. Since I.E. already mentioned Scorpio, there are 47 remaining forms.

THE SUN AND THE MOON. Which are the great lights.²⁵ After mentioning the stars, Scripture goes on to use a general term, namely, even all the host of heaven. All the hosts of heaven refers to the planets,²⁶ which are light-giving stars, and all the constellations and forms.²⁷

footnotes: ²⁵ Gen. 1:16. ²⁶ Literally, moving stars. ²⁷ Which appear in heaven (Weiser).

THOU BE DRAWN AWAY.²⁸ (literally, and you will slip). Hence I.E.’s comment. You will, as it were, slip and fall.

footnotes: ²⁸ Hebrew, ve-nidachta

WHICH THE LORD THY GOD HATH ALLOTTED. It has been empirically established that each and every nation has a specific star and constellation. Every city similarly has its own constellation. God raised Israel to a very high level in that God, and not any star, is Israel’s guide.²⁹ Israel is thus God’s portion.

footnotes: ²⁹ Literally, advisor.

[NOW THE LORD WAS ANGERED WITH ME.] Moses says this because he had stated earlier, But you hath the Lord taken and brought forth…to be unto Him a people of inheritance (v. 20) in the land, so that you will serve Him. However, I will not share in this good.

FOR YOUR SAKES. You were the cause of my not entering the land. I have already explained this.³⁰

footnotes: ³⁰ How Israel was the cause of Moses’ not entering the Land of Israel. See I.E. on Num. 20:8 (Vol. 4, p. 159).

TAKE HEED UNTO YOURSELVES…AND MAKE YOU A GRAVEN IMAGE. Moses had previously said something to this effect.³¹ He repeated himself because he wanted to add, For the Lord thy God is a devouring fire (v. 24). Hence³² I command you to [take heed unto yourselves…].

footnotes: ³¹ Verses 14 and 15. ³² Moses repeats himself because he wants to add: Since the Lord Your God is a devouring fire, take heed to yourself and do not worship idols.

EVEN THE LIKENESS OF ANY THING. Temunat kol³³ is to be rendered as the likeness of anything.³⁴ is short for kol davar (all things, i.e., any thing).

footnotes: ³³ Literally, the likeness of all. ³⁴ In other words, kol

WHICH THE LORD THY GOD HATH FORBIDDEN THEE. Asher tzivvekha (hath forbidden thee) is to be rendered as He commanded thee.³⁵ (hath forbidden thee) literally reads, which He has commanded you. However, it cannot have this meaning here for then our verse would read: and make you a graven image, even the likeness of anything which the Lord your God has commanded you. Hence I.E. comments that asher tzivvekha is to be read, ka’asher tzivvekha. In other words, it is to be interpreted as, which the Lord your God had commanded. Or tzivvekha may be interpreted: which He commanded you not to make.³⁶ has the meaning of prohibited. Compare, I will also command (atzavveh) the clouds (from raining rain upon it)³⁷ (Is. 5:6).³⁸ Some say that the reference³⁹ (likeness of anything) refers to the making of an image of the stars. is to the likeness of the stars.⁴⁰ (even any manner of likeness, of anything that is in heaven above). However, this appears to me to be far-fetched.

footnotes: ³⁵ Asher tzivvekha ³⁶ In other words, commanded ³⁷ Translated literally. ³⁸ Here too the word command has the meaning of prohibit. ³⁹ That is, temunat kol ⁴⁰ For Deut. 5:8 speaks of kol temunah asher ba-shamayim mi-ma’al

A DEVOURING FIRE. There is no kaf with the meaning of like prefixed to the word esh (fire). The meaning of esh okhlah hu (a devouring fire) is, like a devouring fire.⁴¹ (a devouring fire) should be interpreted as if written, ke-esh okhlah hu (like a devouring fire). I.E. notes this lest anyone take our text to imply any corporeality in God.

footnotes: ⁴¹ In other words, esh okhlah hu

A JEALOUS GOD. With regard to idol worship. His jealousy devours like fire, which does not leave root or branch.

WHEN THOU SHALT BEGET CHILDREN. Moses first tells the Israelites that the Lord God is a jealous God. He then tells them what will happen to them if they make an image.

AND YOU SHALL DEAL CORRUPTLY. With regard to the rest of the commandments such as to murder or to commit adultery.

I CALL HEAVEN AND EARTH TO WITNESS AGAINST YOU THIS DAY. Some say the witness of heaven and earth refers to the angels and the human beings.⁴² means I call the angels in heaven and the inhabitants of earth to witness against you. Others say that the reference is to the rain, as in and I will make your heaven as iron, and your earth as brass⁴³ (Lev. 26:19). However, it appears to me that heaven and earth are witnesses, and the Israelites and their children will always see them, for they are everlasting, as in as the days of the heavens above the earth⁴⁴ means eternally. (Deut. 11:21). Hear, O ye mountains, the Lord’s controversy (Micah 6:2); and Behold, this stone shall be a witness against us (Josh. 24:27) are similar.⁴⁵ Should one dispute this on the basis of For the heavens shall vanish like smoke⁴⁶ (Is. 51:6) and the like,⁴⁷ [then I respond] the one who makes this argument is awake but his heart sleeps.⁴⁸

footnotes: ⁴² In other words, I call heaven and earth to witness against you ⁴³ As a result of lack of rain. ⁴⁴ As the days of the heavens above the earth ⁴⁵ To heaven and earth bearing witness. ⁴⁶ Which implies that the heavens are not eternal. ⁴⁷ Other similar verses. ⁴⁸ He does not understand the true meaning of the verse, for it is not to be taken literally.

YE SHALL SOON UTTERLY PERISH. The word tovedun (ye shall utterly perish)⁴⁹. Hence I.E.’s comment. is similar to tilmedun⁵⁰ (v. 10). Tilmedun is not found in Scripture. See Weiser. (that you may teach).⁵¹. The word⁵². is so vocalized⁵³ rather than a sheva beneath the bet as in yilmedun. because it is not in the construct.⁵⁴. Compare te’abbedun (ye shall surely destroy) (Deut. 12:2) (Krinsky).

footnotes: ⁴⁹ The usual form of the word is tovedu ⁵⁰ The correct reading is yilmedun ⁵¹ The usual form of the word is yilmedu ⁵² Tovedun ⁵³ With a tzere ⁵⁴ If the word was closely connected to that which follows then it would have been vocalized with a sheva

FEW IN NUMBER. I have already explained the meaning of mete (few).⁵⁵ (few) means men of. Anything that can be numbered is deemed a few. See I.E. on Gen. 34:30 (Vol. 1, p. 330).

footnotes: ⁵⁵ Mete

WHICH NEITHER SEE, NOR HEAR. Scripture mentions the four senses.⁵⁶ It is unnecessary to mention the fifth⁵⁷ because it is thicker⁵⁸ than the others.⁵⁹ Furthermore, it is the root of the life of the body.⁶⁰ Do not be amazed at the terms u-vikashtem (but…ye will seek) and u-matzata (and thou shalt find)⁶¹ (but…ye will seek) is plural. U-matzata (and thou shalt find) is singular. We would expect Scripture to be consistent. for Scripture speaks to many, to an entire nation, or to one person.⁶²

footnotes: ⁵⁶ Seeing, hearing, tasting, and smelling. ⁵⁷ The sense of touch. ⁵⁸ Coarser. ⁵⁹ The other senses are of a higher order. In other words, Scripture speaks only of the specialized senses. ⁶⁰ It is spread all over the body. All parts of the body are sensitive to touch. ⁶¹ U-vikashtem ⁶² Hence it employs both the singular and the plural.

WITH ALL THY HEART. I will explain this later.⁶³

footnotes: ⁶³ The observance of the commandments is contingent on the perfection of the heart. See I.E. on Deut. 30:10.

HE WILL NOT FAIL THEE. Yarpekha (fail thee) is the opposite of strengthen thee.⁶⁴ (fail thee) means will cause you to weaken.

footnotes: ⁶⁴ Thus yarpekha

FOR ASK NOW OF THE DAYS PAST. She’al na means ask now.⁶⁵ means now. See I.E. on Gen. 12:11 (Vol 1, p. 154).

footnotes: ⁶⁵ In other words, na

SINCE THE DAY. The lamed of le-min (since) is superfluous.⁶⁶ literally means to-from. Hence I.E.’s comment that le-min is to be interpreted as if written from (or since). There are many such examples.⁶⁷ On the other hand, it may be there for literary purposes.⁶⁸, and other lameds in our verse.

footnotes: ⁶⁶ Le-min ⁶⁷ Of Scripture’s use of superfluous letters. See Vol. 1, p. XVII. ⁶⁸ Perhaps to rhyme with le-yamim, le-miktzeh

AND FROM THE ONE END OF HEAVEN. Heaven, as I have explained, refers to the air,⁶⁹ which has ends.⁷⁰ rather than ketzot ha-shemesh.

footnotes: ⁶⁹ The firmament. ⁷⁰ At the point where the firmament appears to merge with the sea. See I.E. on Gen. 1:6 and the notes thereto (Vol. 1, p. 34). From this it appears that the correct reading in I.E. on Gen. 1:6, is, as was stated, ketzot ha-shamayim

WHETHER THERE HATH BEEN. In his days.

OR HATH BEEN HEARD LIKE IT. The reference being to Did ever a people hear…(v. 33).

OR HATH GOD ASSAYED. Some say that Elohim (God) does not refer to the Lord.⁷¹ Heaven forbid. It most certainly refers to God.

footnotes: ⁷¹ It refers to any god.

ASSAYED. Scripture employs human language so that those who hear will understand.

BY TRIALS. This is a general term.⁷² Or it refers to trials done via signs.⁷³ Compare, and did the signs in the sight of the people (Ex. 4:30).

footnotes: ⁷² It refers to all sorts of trials. ⁷³ In other words, it refers to signs which were brought by God in bringing the children of Israel out of Egypt.

AND BY WONDERS. The ten plagues. Scripture states, and Moses and Aaron did all these wonders (Ex. 11:10).

AND BY WAR. The reference is most probably to the killing of the first-born and to the punishments meted out to the gods of Egypt.⁷⁴

footnotes: ⁷⁴ See I.E. on Ex. 12:12.

AND BY A MIGHTY HAND. The reference is to Israel’s departure by high hand.⁷⁵ The outstretched arm refers to the pillar of fire and the pillar of cloud.

footnotes: ⁷⁵ Confidently and fearlessly. See Ex. 14:8.

AND BY GREAT TERRORS. The drowning of Pharaoh and his army along with the splitting of the sea on behalf of Israel.

IN EGYPT. To the people of Egypt.

IT WAS SHOWN. Horeta (it was shown) is a hofal. The meaning of our clause is, God showed you all this so that you will know that He alone is God.

[THERE IS NONE ELSE.] This is to be understood according to the hint which I gave in my commentary on Koheleth on the verse that reads, for one higher than the high (Eccles. 5:7).⁷⁶ Hence Scripture reads, There is none else.⁷⁷

footnotes: ⁷⁶ I.E. there explains that the verse alludes to a hierarchy of 55 powers in heaven. ⁷⁷ That is, God is the ultimate power.

[GOD.] I have explained the meaning of Elohim (God) in the Torah portion And Jethro Heard.⁷⁸ Scripture states, And God (Elohim) spoke (Ex. 20:1); and God (Elohim) answered him by a voice (Ex. 19:19); God (Elohim) is come (Ex. 20:17); where God (Elohim) was (Ex. 20:18); for Elohim (God) was the speaker.⁷⁹ [I quoted these verses] because there are some who do not understand when one is being brief.⁸⁰ It is a deep secret.⁸¹. I.E. on Gen. 1:1 (Vol. 1, p. 26) explains that Elohim means angels and that God is referred to as Elohim because God works through the angels. I.E. seems to imply that God revealed himself on Sinai through angels rather than through His own essence.

footnotes: ⁷⁸ See I.E. on Ex. 18:19 (Vol. 2, p. 361). ⁷⁹ Hence Scripture describes God as speaking. ⁸⁰ Hence one quote would be insufficient. ⁸¹ Why Scripture refers to God by the term Elohim

THAT HE MIGHT INSTRUCT⁸² (literally, to discipline you). THEE. He made thee to hear Him so that you would fear Him.⁸³ as to put God’s fear in you. Hence his interpretation. This is borne out when Israel said, but let not God speak with us, lest we die (Ex. 20:16). Look, you feared because of what your eyes saw and your ears heard. There was another reason why God made you hear His voice. He did so because He loved your fathers (v. 37), your fathers being three.⁸⁴ (v. 37) refers to Abraham, Isaac and Jacob.

footnotes: ⁸² Hebrew, le-yassereka ⁸³ I.E. interprets le-yassereka ⁸⁴ In other words, thy fathers

AND CHOSE THEIR SEED. Be-zaro (their seed)⁸⁵ alludes to Jacob. If Scripture had read be-zaram (their seed), then the eight nations⁸⁶ would have been included with us.

footnotes: ⁸⁵ Literally, his seed. ⁸⁶ The six nations descended from Keturah the concubine of Abraham (Gen. 25:2), the descendants of Ishmael, and the descendants of Esau.

AND BROUGHT THEE OUT WITH HIS PRESENCE. Befanav (with His presence)⁸⁷ means with His anger.⁸⁸ He was angry at Egypt. Others say that panav (presence) here is similar to panav (presence) in And the angel of His presence saved them (Is. 63:9).⁸⁹ However, I believe that panav (presence) here is similar to panekha (thine own person) in and thou go to battle in thy own person (Josh. 17:11).⁹⁰ is to be rendered presence. See I.E. on Ex. 33:14 (Vol. 2, p. 688).

footnotes: ⁸⁷ Literally, with His face. ⁸⁸ See I.E. on Lev. 26:17. ⁸⁹ I.E. explains this verse as follows: And the angel which He sent with His mouth (the mouth is in the face) saved them; that is, God commanded an angel to save them. ⁹⁰ In other words, panav

AS IT IS THIS DAY. Close to this day.⁹¹ However, it really alludes to their possession of the land of the two Amorite kings, for Reuben, Gad, and the half tribe of Manasseh are called Israel.⁹² Scripture similarly reads, as Israel did unto the land of his possession (Deut. 2:12). The reference is not to the future, as many explain.⁹³ Proof of the latter is the fact that the psalm which opens with the words, O give thanks unto the Lord, for He is good (Ps. 136) reads, To Him that smote great kings (Ps. 136:17). Now the psalm only mentions Sihon⁹⁴ and Og⁹⁵ (Ps. 136:19,20). The psalm says, And gave their land for a heritage…Even a heritage unto Israel⁹⁶ (Ps. 136:21,22). After stating that the Lord, He is God; there is none else beside Him (v. 35), Moses explains why by giving a very valuable reason. He begins with what the eye sees⁹⁷ (v. 35). and goes on to logic and the wisdom of the heart.⁹⁸. I.E.’s point is that Unto thee it was shown, that thou mightest know means what you saw with your eyes convinced your mind that the Lord alone is God. He says, Know that the Lord alone is God in the heavens above, that is, in the heavens which are above human beings⁹⁹ and upon the earth which is under people. And thy heaven that is over thy head shall be brass [and the earth that is under thee shall be iron] (Deut. 28:23) is proof that this interpretation¹⁰⁰ is correct. Now that you have seen the terrors, you shall place in your heart the conviction that you are obligated to observe God’s commandments.¹⁰¹ The observance of God’s precepts will also go well with you and with your children after you.¹⁰²

footnotes: ⁹¹ In the near future. I.E. comments thus because Israel had not as yet possessed the Land of Israel. ⁹² They are part of the people of Israel. Hence if they possessed their land, Moses could speak to all of Israel that they already possessed the land of mighty nations. ⁹³ But rather to the land possessed by Reuben, Gad and half of the tribe of Manasseh. ⁹⁴ King of the Amorites who dwelled in Transjordan ⁹⁵ King of Bashan. ⁹⁶ Even though their land was given to the above-mentioned two and a half tribes. ⁹⁷ Unto thee it was shown ⁹⁸ That thou mightest know ⁹⁹ The layer of air. I.E. distinguished between the Heaven of Heavens (the place of the stars and planets) and the firmament. See I.E. on Gen. 1:1 (Vol. 1, p. 21). ¹⁰⁰ That heaven refers to the firmament and not to the Heaven of Heavens. ¹⁰¹ Verse 40. ¹⁰² Verse 40.

THEN MOSES SEPARATED. This means, on the day that Moses separated these cities, he spoke the words of the covenant.¹⁰³

footnotes: ¹⁰³ The Decalogue, which follows in chapter 5.

BEYOND THE JORDAN, IN THE VALLEY. The reference is to Mount Abarim before Israel journeyed to the plains of Moab,¹⁰⁴ even though Mount Abarim is in the land of Moab.¹⁰⁵

footnotes: ¹⁰⁴ See I.E. on Deut. 3:29. ¹⁰⁵ For it lies in a different district.