לא תירא מהם…כי תאמר בלבבך רבים הגוים האלה . I have written a commentary on this verse (7,17) elsewhere in which the word כי is treated as פשט, and divergent from the forced explanation of Rashi who comes to the conclusion that the word must be translated as "perhaps, maybe." I believe the meaning is: "If you say in your heart that you could never conquer these nations in the normal way without the active assistance by G–d because they are too numerous, I, G–d, tell you not to fear them because I will certainly assist you." If, on the other hand, you imagine that you are capable of accomplishing this task with your own strength, then you have reason to be afraid." The Torah spells this out later on in 8,12-18, etc., where Israel is warned not to ascribe its success to its own might.

כל המצוה אשר אנכי מצוך היום . Our sages in Bereshit Rabbah 60,2 advise that having commenced to perform a מצוה one should try to complete it. This is the message contained in our verse (11,8). It is only called a מצוה when performed in full.

ארץ אשר לא במסכנות תאכל בה לחם . We have an allusion here to the advice of our sages not to eat like a glutton, but to eat in order to stay alive. We learned this first when the Torah describes the amount that Joseph sold to the brothers. The amount is described as שבר רעבון, i.e. enough grain to still the hunger (Genesis 42,19). This is the meaning of the words לא במסכנות. On the one hand one must be careful not to suffer from under-nourishment; on the other hand one must not eat as a matter of indulgence. This is why the Torah demands that we bless the Lord as soon as we have eaten enough to feel sated, (8,10). We should train ourselves to be satisfied with what G–d has granted us.

ואת חטאתכם אשר עשיתם את העגל לקחתי ואשרוף אותו . "I took your sin, the calf you had made, and burned it." At first glance we must ask how it is possible to "burn a sin" as Moses says in (9,21)? I have explained on repeated occasions that every עברה performed by a person creates a "good angel, a constructive force," whereas every map, transgression, creates a "bad angel, a destructive force." Hence each respective "deed" assumes its independent existence. The repentant sinner must see to it that the destructive forces he has created will be neutralized. When Moses refers to "your sins," he refers to the destructive force created by the making of the golden calf. Moses says that he burned the destructive force thus created.

The Zohar, quoting Rabbi Chiyah on 9,27: "do not pay heed to the obstinacy of this people," asks how could Moses ask the King of Kings not to look in a certain direction when G–d looks into our hearts without even having the need to turn in any direction? G–d says of Himself (Jeremiah 23,24) that no matter how much a person tries to hide from Him he will not succeed because He has His eye trained on everything! However, the answer is as follows: Every good deed performed by a person appears before the Lord claiming it has been performed by its patron. G–d places it in a position where He constantly reminds Himself of the person who produced this positive force. The same is equally true of the transgressions performed by man. Each one assumes a posture before G–d accusing its patron of wrong-doing. This is the meaning of Deut. 32,19: וירא ה' וינאץ מכעס בניו ובנותיו "G–d saw and was vexed, and spurned His sons and daughters." What is the meaning of "He saw?" He saw what was standing before Him. As regards a penitent, on the other hand, we read in Samuel II 12,13: גם ה' העביר חטאתך לא תמות, "The Lord has remitted your sin; you shall not die." The expression העביר does not mean that the sin has been wiped out, but that G–d no longer focuses His attention on it so as to be able to treat the respective person well. When Moses asked G–d not to turn His attention to the obstinacy of the Jewish people this is what he had in mind.