This refers to the study of the Mishnah. “Preserve,” is to study, and “fulfill” is to uphold the mitzvos. For whoever does not learn, does not fulfill.

Through this you will be considered wise, etc. Rashi changes the nouns, “wisdom and understanding,” into adjectives. This is because wisdom and understanding are not valued by the nations in their own right, and therefore it would not be logical for the verse to say, “In the eyes of the nations.” Rashi therefore adds the word תחשבו (you will be considered), meaning that, “your status will be considered as wise and understanding in their eyes.”

That are proper and acceptable. Rashi intends to explain: How can the expression “righteous” apply to statutes and laws? For this expression applies only to people! Therefore Rashi explains: “Righteous” [means] “that are proper, etc.,” [an expression] which is applicable to statutes.

Will you be considered wise and understanding, etc. Rashi intends to explain: Why it is written רק (only), which is an exclusionary term? For what is being excluded here? Therefore Rashi says: “Only” is referring to the above verse, “For that displays your wisdom and your understanding etc.” Under which conditions will you be considered wise and understanding? If you do not forget them, etc.

On the day you stood at Choreiv, etc. One should not say, “You should make known (תודיע) to your children the day you stood,” because והודעתם is written with the suffix mem, meaning “them.” This implies that it is referring to the above, “Lest you forget the words your eyes witnessed ... you will make them known,” meaning to make the words known. If it were referring to the verse following, it should say only, “You should make known to your children.” [Gur Aryeh].

For themselves. Rashi is saying: The word ילמדון, which Unkelos translates as ילפון, means, “They will learn for themselves.” But the word ילמדון later on, which the Targum translates as יאלפון, means, “They will teach others.”

This refers to the Oral Law. Rashi is answering the question: “[Adonoy] commanded me,” definitely refers to the previous verse, “He told you His covenant ... the ten statements.” But if the Almighty commanded Moshe to teach the Jewish People at that time (when they had only been commanded the ten statements), then what is “statutes and laws” referring to? Rather, it must refer to the Oral Law that accompanied the ten statements, which includes their general rules, particular details, and all the mitzvos contained in them. Gur Aryeh explains: [Rashi says, “the Oral Law,”] because it is written, “to teach.” For regarding the Written Law, the word, “give,” would be more appropriate. Since it is written, a person is able to learn it by himself [without being taught].

To speculate about the matter and to set your heart, etc. Rashi is answering the question: It is written, “Or lest you raise your eyes [heavenward], etc.” But will a person come to worship them just because he raises his eyes heavenward? Therefore, Rashi explains: “To speculate about the matter, etc.”

To provide them with light. Rashi is answering the question: It is written, “And worship them ... has made them available, etc.” But did the Holy One Blessed Is He make them available for all the peoples to worship them?

Another explanation: [He made them available] as deities. He did not prevent them, etc. Hashem did not make them available as deities, for He did not create them for this purpose. However, He did not prevent them, etc. Rather, He caused them to slip with matters of nonsense, for it appears to them that the benefit they get is attained by worshipping the stars. But in reality they are bad, [and their purpose is] to banish the people.

From blundering after them, etc. The first explanation is problematic, for why does it say, “to them”? Do the stars shine only for them? Therefore, Rashi says, “Another explanation.” Yet, the second explanation is problematic, for why did Hashem create something in the first place that will cause people to err? Is it not written, “The world was built with kindness (Tehillim 89:3)”? Therefore, both reasons are necessary.

The likeness of any object. Rashi is answering the question: Wherever the word כל (any or all) is written in Scripture, the word afterwards is connected to it. Many examples are found, such as in this Parsha: “All the years (v. 10),” and “Any form (v. 16).” Therefore Rashi explains that it is as if Scripture had written, “any object.”

That He commanded you not to make. Rashi is answering the question: Did the Holy One Blessed Is He command you to make an image [as a literal reading of the verse would imply]? Therefore, Rashi explains: That He commanded you not to make.

He is jealous to take vengeance, etc. Rashi explains: He is not called “jealous,” because He has the attribute of jealousy (God forbid), for He is neither jealous, nor angry, nor quarrelsome. Rather, He is called “jealous,” because He quarrels and shows anger to punish idol worshippers. Since the vengeance only comes as a result of the jealousy, therefore “A jealous Almighty,” is written instead of, “A vengeful Almighty.”

Eight hundred and fifty-two years etc. It is written regarding the building of the first Beis Hamikdosh (Melochim I, 6:1), “And it was in the four hundred and eightieth year, etc,” and the first Beis Hamikdoshstood for 410 years [for a total of 890 years until the first exile]. Subtract from them the forty years that the Jewish People were in the wilderness which is included in the total, because the verse counts the time of leaving Egypt. We find that they were in the Land for only 850 years. They did not reach 852 years, the numerical value of ונושנתם, as Rashi explains.

“For Adonoy our God is righteous He acted charitably etc.” Rashi is answering the question: How is it righteous of Hashem that He precipitated the evil and brought it upon us? The answer is that it was righteous of God to bring the evil before the time of ונושנתם [after 852 years, when the Jewish people would “have grown old in the Land” and deserve to be completely destroyed, as stated below in v.26]. See Maseches Sanhedrin 38a.

I have designated them to be witnesses, etc. I.e., they are witnesses as to Hashem’s warning, but they are not witnesses as to the committing of the sin. For the Jewish People had not yet done evil in Hashem’s eyes.

Since you will serve those who worship them, etc. Rashi is answering the question: Just because Hashem will disperse them among the peoples, they will serve man-made gods? The answer is: As the Targum, etc.

He will not cause you to be weakened, etc. I.e., the word ארפנו [erpenu], is the simple (קל), intransitive verb form. For example, “Behold, the day faded (רפה) into evening (Shoftim 19:9),” and, “Their spirit subsided (רפתה) (ibid. 8:3).” Therefore, Rashi explains that לא ירפך [yarpecha, rather than yerpecha], is the causative (הפעיל), transitive verb form. Its meaning is, “He will not cause you to be weakened.” (Re”m).

The word ארפנו**[arpenu] is not vocalized ארפנו [erpenu], etc.** I.e., the word ארפנו should not be vocalized with a shvaunder the aleph, and a patach under the reish, it would be a form of the word, “heal (רפא).” But now that ארפנו is vocalized with a patach under the aleph and a shva under the reish, it is a form of the word, “weaken (רפה).”

“Leave her alone” — let her be released, etc. Its meaning is, “Let her be released,” which is an example of the causative verb form.

“Leave Me alone” — release yourself from Me. Its meaning is, “Leave Me alone,” which is an example of the reflexive verb form.

Regarding the early years. [Rashi inserts, “regarding”] because one cannot inquire of years.

Regarding the height of Adam etc. For it is written, “That Hashem created Adam on earth [and from one end of the heavens, etc.]”

Which reached from earth to heaven, etc. The phrase, “And from one end of the heavens,” means, “the height of Adam was from earth to heaven.” For if understood simply, then what is the meaning of, “[Inquire ... from the day Hashem created Adam] until the end of the heavens”?

Which is the same measurement, etc. [On one hand] the verse implies [that Adam’s height was] “from one end of the world until the other,” as it is written, “and from one end of the heavens to the other end of the heavens [east to west].” Yet, [on the other hand] it implies that Adam’s height was “from the earth until the heavens,” as it is written, “...on earth until one end of the heavens.” How can this be resolved? Rather, it is the same measurement, etc. In other words, the circumference of the heavens — its uppermost limit — is one end [of the heavens], and the center of heaven — which is the earth — is the other end [of the heavens], and this measurement is exactly the same as, “from the heaven until the earth.” It is as if the verse says, “From one end of the heaven until the other, which is from the heaven until the earth.” According to this, the expressions, “From the earth until the firmament,” and, “From the earth until one end of the heavens,” and, “From one end of the heavens until the other end of the heavens,” and, “From one end of the world until the other end,” are all the same, they only differ in what they are called.

The word הראתaccording to Targum Unkelos means “You were shown”, etc. I.e., the word הראת means, “you were shown,” rather than, “you showed.” Otherwise, the Targum should say אחזית (you showed) instead of איתחזיתא.

And all this was because He loved [your fathers]. Rashi is answering the question: Why is the word ותחת (and because) written with a letter vov? Rashi answers: Because it is a continuation of the previous verses, “...and all this, etc.”

Like a man who leads his son before him, etc. The word בפניו (literally, “in His presence,”) here means לפניו (before Him). Similarly (below 25:9), “And she shall spit before him (בפניו).” Also, according to Rashi’s second explanation, בפניו means “before him.” The only difference is that in the second explanation, “before him,” refers to the forefathers.

Do not be puzzled that it refers to them (the fathers) in the singular, etc. Rashi is answering the question: Why then is it written, “before him”? According to the second explanation above, “before him” refers to their fathers, [so why then is] in the singular form? Rashi explains: “And He chose his descendants after him.” In other words: Consider even the first explanation where, “before him,” poses no difficulty because it refers to Hashem. Nevertheless the phrase, “...your forefathers, He chose his descendants after him,” is difficult to understand. For it must be that, “He chose his etc,” refers to the forefathers, even according to the first explanation. Nevertheless it says, “his descendants after him,” which is in the singular form. If so, even according to the second explanation where, “before him,” also refers to the fathers, it is not difficult to understand, though it is written in the singular form. And both explanations are necessary: The first explanation is problematic, for it should say, “And He took you out and led you before Him.” Therefore Rashi says, “Another explanation, etc.” But the second explanation alone is also problematic — since the forefathers already had died, then what is the meaning of, “in front of him”? Therefore the first explanation is also needed.

He gave thought in his heart to be concerned about the matter, etc. Rashi is answering the question: The word אז (then) means immediately. Yet the word יבדיל (set aside) is in the future tense. Therefore, Rashi explains that it refers to his intentions [I.e., Moshe intended then to set the cities aside in the future]. But Re”m explains: Setting aside these cities is not an ongoing action, thus the present tense does not apply to it. Therefore Rashi explains that it refers to his intentions. In other words, Moshe constantly had in mind to set aside these cities until they were actually set aside.

On that side which is, etc. Rashi is explaining: “Across the Yardein” may refer to the eastern side [of the Yardein] or to [the western side of the Yardein, ie.,] the side of the Land of Israel. Therefore the verse says, “where the sun rises,” to let us know which side of the Yardein it refers to, and that it is not the [western] side of the Land of Israel where the sun sets.

The letter reishis vocalized with a chataf. I.e., it is vocalized with a sheva, which is called a chataf.

They are the very same [testimonies, etc.] that he spoke when they went out of Egypt, etc. Otherwise, why does the verse say here that Moshe addressed Bnei Yisroel when they came out of Egypt? Rashi explains that, “These are the testimonies,” is connected to, “And this is the Torah (v. 44).” Meaning: This is the Torah, [referring to] the testimonies set forth after this chapter, are the very same testimonies that Moshe spoke when they went out of Egypt, and they were reviewed and taught to Bnei Yisroel in the plains of Moav. The verses are [as if they were] abridged.