Not because you are more numerous than all the peoples did the Lord desire you and choose you. This language requires explanation, because it is difficult to understand where the assumption comes from that the Lord desired them because of their large numbers, since they are indeed few. Furthermore, what is the reason given when He says, because of the Lord’s love for you — He gives love itself as the reason for love? And there is another difficulty: He desired you and He chose you — why does it say you twice? It should have said, “The Lord desired and chose you.” And what is the difference between desire and choose? And there is another subtle point to consider: in the word “miruvchem” [from your multitude], it includes both the people and the number in one word, but when it says for you are the fewest, it distinguishes between them.

And the explanation for all this is, that God saw Israel who in truth are not perfect in every way because they are a stiff-necked people, but they are better than the other nations because they have more merits than the peoples, and fewer sins than all the peoples. One might think that because they have somewhat more merits, God desired them since desire is applicable to something beloved, and because they have fewer sins, He chose them as one chooses the lesser evil. And perhaps they might err and say that in this manner their deeds are pleasing to God, therefore scripture teaches us because of God’s love for you. You are pleasing but your deeds are not pleasing, and they caused neither the desire nor the choice. And this is what it means when it says not because you are more numerous than all the peoples — since it speaks of the abundance of merits attached to them, it includes the people and the number in one word for their honor, and says that God did not desire you because of this somewhat greater abundance of merits that you have over all the peoples. And He chose you also refers to the word not as if it said that He also did not choose you because you are the fewest because you have fewer sins than all the peoples, as one choosing the lesser evil. And for their honor, He separated the number from the people so as not to connect the sins to them in complete attachment but separated them. Not because of these two aspects did God desire and choose you, for such a small thing does not raise or lower [your status] since in truth your deeds are not pleasing. Because of God’s love for you — because you yourselves are pleasing due to your lineage, and because He kept the oath, etc. meaning the merit of the forefathers is what stood for you. And this is alluded to in the word you [etkhem] saying that you alone are pleasing but your deeds are not pleasing, as it is written Not because of your righteousness, etc. (Deuteronomy 9:5).

“And it shall be because [eikev] you will listen to these judgments.” Rashi explained if you will listen to the minor commandments that people tread with their heels [akeveihem]. He did not want to interpret “eikev” here in the sense of because Abraham listened to My voice (Genesis 26:5), because he found it difficult [to understand] since in the previous verse it was already stated and you shall keep the statutes and the judgments. So why did it mention here judgments without “statutes”? Rather, certainly the term “eikev” includes the statutes and hints at them with the word “eikev,” because Satan and the nations criticize them since their reasons are not known, and for this reason people treat them lightly and tread on them with their heel. This is what he [Rashi] meant by saying “if the minor commandments, etc.” Therefore, he mentioned them with the term “eikev” and not with the term “statutes,” to tell you that regarding the statutes that you were warned about above, perhaps because people tread on them with their heels, you might not be as careful and zealous with them as with the judgments and laws whose benefits are obvious and known to you. Therefore, I am saying that if also the statutes that are hinted at by “eikev,” even though people tread on them with their heels, nevertheless you should be careful with them just as with the judgments. And the word “et” means “with,” as is its usage in many places where “et” means “with,” as if it said that you should listen to the statutes with the judgments. And these two categories of commandments should be equal in your eyes in every respect, for just as you are careful with the judgments, so shall you be careful with the statutes, and conversely, in the manner that will be explained shortly.

And a proof for our words from what is concluded in the Yalkut (446) “And it shall be, if you hearken [eikev]” This is as it is said (Psalms 49:6), Why should I fear in days of evil, when the iniquity of my heels [akevai] surrounds me. David said, “I am not afraid of the severe [transgressions] because they are severe, but I am afraid of the minor ones, lest I transgressed them, and You said, ‘Be careful with a minor commandment as with a severe one.’ Therefore it says, And it shall be, if you hearken [eikev].” David said before the Holy One, blessed be He, “Your servant is careful with them; in keeping them there is great reward [eikev rav] (Psalms 19:12). How abundant is Your goodness (Psalms 31:20) — this refers to the reward for minor commandments,” end of quote. I searched throughout the entire Scripture and did not find where the Holy One, blessed be He, said, “Be careful with a minor commandment as with a severe one,” so how did David say, “and You said, etc.”? And how did the author of the midrash connect his words to the verse And it shall be, if you hearken [eikev]? And what indicates that the verse How abundant is Your goodness speaks about the reward for minor commandments? Rather, certainly he found it difficult [to understand] And it shall be, if you hearken [eikev] to the judgments [mishpatim] — why didn’t it also mention the statutes [chukim]? Furthermore, if the word “eikev” alludes to minor commandments, it should have said “and the judgments,” because the word “et” [in “et hamishpatim”] is not connected to what is above.

Rather, certainly “the heel” [the Hebrew word eikev in the verse] refers to the statutes [chukim], which are the commandments that appear trivial in the eyes of the common people. And the word “et” [in the verse] means “with.” This is the same as the saying, “Be careful with a minor commandment as with a major one.” By connecting the statutes to the judgments in saying “that you shall listen to the statutes along with the judgments,” making them equal and similar. And regarding this, he interpreted the verse, How abundant is Your goodness that You have stored for those who fear You, You have acted for those who take refuge in You, in the sight of people (Psalms 31:20). This means that one who fulfills the statutes is doing something that is contrary to people, opposing most people, since the majority mock these commandments. The one who fulfills them surely expects only the reward of the World to Come, for in this world their benefit is not revealed as is the benefit of the judgments. The one who fulfills them takes refuge in the Blessed One, who will not withhold his reward. Therefore, it says, You have acted for those who take refuge in You, in the sight of people — they take refuge in You regarding matters that are opposed by people who mock them. And on this, he brings [the verse], Moreover, Your servant is careful with them; in keeping them there is great reward (Psalms 19:12). The word careful [nizhar] relates to radiance and clarity, for through observing the statutes, which are alluded to by “the heel” [eikev], those who are wise shall shine like the brightness of the firmament (Daniel 12:3) in the World to Come. This is what it says here, And the Lord your God will keep for you the covenant, etc. The Yalkut [midrash] concludes that He will keep your reward for the World to Come.

And what we said about equating statutes with ordinances has two aspects. The first is, as we have already said regarding diligence, that just as you are diligent in carrying out the ordinances because you can see their benefit with your own eyes, so too should you be careful with the statutes that are alluded to by the word “heel” [ekev]. And conversely, just as with the statutes — since their benefit is not immediately apparent to you — you certainly fulfill them for the sake of Heaven and not for your own benefit, as the benefit is not immediately perceptible to you, so too with the ordinances, you should not fulfill them for your own benefit but because they are God’s commandments upon you. As it is written: I have restrained my feet from every evil way, that I might keep Your word; I have not departed from Your ordinances, for You have taught me (Psalms 119:101-102). Just as with the statutes that I fulfill, my intention is certainly only that I might keep Your statutes — the statutes that You have prescribed for me — so too I have not departed from Your ordinances not for my perceptible benefit but because You have taught me. This follows the way our Sages said: “A person should not say ‘I do not desire to eat pork,’ etc.” (Torat Kohanim, Leviticus 20:128).

And this is what is written at the end of Parashat Va’etchanan, And He repays those who hate Him to their faces, to destroy them; He will not delay with him who hates Him, He will repay him to his face (Deuteronomy 7:10). Therefore, you shall observe the commandment, and the statutes, and the judgments, which I command you this day, to do them (Deuteronomy 7:11). Rashi explains: “In his lifetime, He pays him his good reward in order to remove him from the World to Come.” This raises a difficulty: If a gentile performs some commandment, why is he called “one who hates Him” at the time of performing the commandment? Rather, it must be that even when a gentile performs a logical commandment, he does so only for his immediate sensory pleasure. Therefore, his judgment is according to what he determined for himself — to receive his reward in this world. But you should not act this way towards the Lord your God. Rather, You shall observe, etc., which I command you — meaning, you should observe them because I commanded you, and not for your own pleasure. Then automatically, the judgments and statutes will be of equal importance in your eyes. Regarding this, the text makes a comparison: And it shall be, because you will hearken to these judgments (Deuteronomy 7:12), then it is fitting that the principal be preserved for you for the World to Come, and the Lord your God will keep for you, etc.

And this is what it says at the end of the portion, Like the nations that the Lord destroys before you, so shall you perish because you would not listen to the voice of the Lord your God. This entire verse seems superfluous because it was already stated earlier you shall surely perish. Furthermore, why does it connect their destruction with the destruction of the nations? It must be that this verse is not connected at all to what came before, because the preceding passage spoke about idolatry: And if you forget… and regarding idolatry it said you shall surely perish — the doubling of the word perish indicates that one who worships idols is expelled from both this world and the world to come. Afterwards, it says there is another type of destruction that is only from the world to come, and this applies to someone who does not fulfill the “heel” [eikev] which alludes to the statutes whose benefits are not immediately evident. In such a case, it is assumed that even the commandments he does fulfill are only observed for immediate benefit. About this person, it says Like the nations that the Lord destroys — this is the destruction mentioned above, and repays those who hate Him to their face, to destroy them — from the world to come — so shall you perish — from the world to come. The verse then gives the reason, saying because [eikev] you would not listen — because you will not listen to the commandments alluded to by the “heel” [eikev]. This implies that one who fulfills what is alluded to by the “heel” enjoys the fruits in this world while the principal is preserved for the world to come. Therefore, it says here, the Lord your God will keep for you the covenant and the kindness. This is a precious interpretation.

“And the Lord your God will keep for you the covenant, etc.” With the word for you the text aims to explain what is said, which He swore to your fathers. Was the oath not unconditional? Even if they were not worthy, would God not fulfill His oath because of this? Rather, if you are not worthy, then God will keep the oath, but not for you, but for another generation, or as He said to Moses, And I will make you into a great nation (Exodus 32:10). And if you are worthy, He will keep His promise for you in this generation. And what is said for you [singular], even though it began speaking to many [plural], nevertheless it mentions for you [singular] to also allude to the reward of the World to Come, where a compartment is made for each righteous person individually.

And he said, “Blessed shall you be above all peoples.” In Rabbati, it is expounded that all peoples will bless you, etc., in the way that [even] an evil angel answers “Amen.” The Abarbanel raised a difficulty with this and said, “What advantage is there for Israel in this?” And I say that since the Land of Israel — the eyes of God inquire after it first, and through that inquiry, He inquires after all other lands, because all lands drink from the runoff of the Land of Israel. Therefore, it is necessary that all peoples bless Israel, for in Israel’s peace there will be peace for them as well. As it is written: Praise the Lord, all nations; laud Him, all peoples. For His kindness has overwhelmed us (Psalms 117:1-2). And therefore you shall consume all the peoples because they will give you what is yours, and specifically “that the Lord your God gives to you” — those who are delivered into your hand, as it is written: For they are our bread (Numbers 14:9). But not those who are not delivered into your hand, for robbing a gentile is forbidden.