Moshe Rabbeinu continues to speak to the Jewish people, telling them, "See, I have taught you chukim and mishpotim—the statutes and the ordinances—just as Hashem, my God, has commanded me, to do so in the midst of the land that you are coming to inherit." He is emphasizing that he is not making up these laws on his own; rather, he is transmitting exactly what Hashem commanded him. The statutes and ordinances are to be observed specifically in Eretz Yisroel, the land they are about to enter. Moshe is setting the stage for the importance of both learning and observing the Torah's laws as they settle in the land.

The verse continues: "And you shall guard and do them, for she is your wisdom and understanding in the eyes of the nations, who will hear all these statutes and say, 'Surely this great nation is a wise and understanding people.'" Moshe is telling the Jewish people that by keeping the Torah, they will be recognized by the nations of the world as wise and understanding. The Torah itself, its statutes and ordinances, is what gives the Jewish people their reputation for wisdom. When the nations hear about these laws, they will be impressed and acknowledge the greatness of the Jewish people. The teacher notes that it's interesting the Torah uses the language of chukim—statutes that are often considered beyond human logic—to describe what will be considered wisdom and understanding by the nations. This is in contrast to other places where the nations might mock the chukim for being irrational, but here, the Torah says it is specifically through these chukim that the Jewish people will be seen as wise.

Rashi explains the word "u'shmartem"—"and you shall guard"—as referring to the study of Mishnah. This means that guarding the Torah involves keeping the Mishnah, the oral tradition, constantly in one's mind and heart. The reason Rashi interprets it this way is because the next word, "va'asisem"—"and you shall do"—already refers to the actual performance of the mitzvos. So, "guarding" must mean something else, namely, the study and internalization of the Mishnah, the oral law. The teacher points out that in various places, Rashi compares the different usages of "u'shmartem" and "va'asisem" to clarify their meanings, but here, "guarding" specifically means studying the Mishnah.

Rashi explains "va'asisem"—"and you shall do"—as meaning exactly what it says: to actually perform the mitzvos. The teacher notes that Rashi here is simply stating the straightforward meaning, that after guarding (studying), one must also do the mitzvos in practice.

The verse says, "For she is your wisdom and your understanding, etc."—meaning, it is through the Torah that you will be considered wise and understanding in the eyes of the nations. Rashi emphasizes that it is specifically through this—by following the Torah as described here, with all its conditions—that the Jewish people will be regarded as wise and understanding. If they deviate from these ways, they will not be considered wise. The teacher points out that Rashi is highlighting the exclusivity of this status: only by adhering to the Torah will the Jewish people earn this recognition from the nations.

The verse says, "For who is a great nation that has God close to it, as Hashem our God is whenever we call to Him?" Moshe is telling the people that no other nation has a God who is as close and responsive as Hashem is to the Jewish people. Whenever they call out to Hashem, He answers them. This closeness between Hashem and the Jewish people is unique and sets them apart from all other nations.

The verse continues, "And who is a great nation that has righteous statutes and ordinances like this entire Torah that I am placing before you today?" Moshe is emphasizing that the Torah's laws are not only wise but also righteous and just. The teacher explains that "chukim u'mishpotim tzadikim" means statutes and ordinances that are proper and acceptable—laws that make sense and are accepted by people. Moshe is telling the people that the Torah he is teaching them, the Mishneh Torah and all of Torah, is uniquely just and righteous, and this will be recognized by all the nations.

Rashi explains that the phrase "chukim u'mishpotim tzadikim" means statutes and ordinances that are proper and acceptable. In other words, these are laws that make sense and are accepted by people. They are not arbitrary or unreasonable, but are righteous and fitting, and therefore are recognized and accepted by others, including the nations of the world.

This verse is a warning from Moshe Rabbeinu to the Jewish people to be very careful and to guard their souls, lest they forget the things that their eyes saw and lest those things depart from their hearts all the days of their lives. The verse continues that they should teach these things to their children and grandchildren. The teacher explains that this refers to the special sights that the Jews saw at the giving of the Torah, such as seeing the voices and the flames at Har Sinai. The verse is emphasizing the importance of remembering these experiences and not letting them be forgotten, and also of passing them down to future generations.

Rashi explains that the phrase "rak hishamer lecha... pen tishkach es hadvorim" means that only if you do not forget these things and you do them truthfully, then you will be considered wise and understanding. But if you distort them because of forgetfulness, then you will be considered fools. So the word "rak" (only) is a stipulation: only if you remember and keep the Torah properly will you be considered wise in the eyes of the nations. If you forget and change the Torah, you will be considered foolish. The teacher points out that in the simple meaning of the verse, it is talking about the experience of standing at Matan Torah, not just about the laws, but Rashi seems to be teaching both: not to forget the experience and also not to forget or distort the laws.

This verse refers to the day that the Jewish people stood before Hashem at Chorev (Har Sinai), when Hashem told Moshe to gather the people so they could hear His words. The purpose was so that they would learn to fear Hashem all the days of their lives and teach their children as well. The teacher explains that this is referring to the experience at Har Sinai, where they saw the voices and the flames, and that this experience was meant to instill awe and reverence for Hashem, which should be passed down to future generations. The verse is emphasizing the importance of remembering and transmitting the experience of Matan Torah.

Rashi explains that the phrase "yom asher amadto" (the day you stood) refers back to the previous verse, "asher ra'u einecha" (that your eyes saw). Specifically, it means the day you stood at Chorev, when you saw the voices and the flames. So Rashi is connecting the two verses, teaching that what you saw with your eyes was the day you stood at Har Sinai and witnessed these miraculous sights.

Rashi explains that the word "yilmedun" (they will learn) in the first instance means "they will learn for themselves." That is, the people will take the lesson to heart and learn for their own benefit.

Rashi explains that the second instance of the word "yilmedun" means "they will teach to others." In other words, not only will they learn for themselves, but they will also pass on the teachings to others, specifically to their children and future generations.

The verse describes how the Jewish people approached and stood beneath the mountain at the time of Matan Torah. The mountain was burning with fire up to the heart of the heavens, and there was darkness, a cloud, and thick darkness. The teacher explains that in Parshas Yisro, the Torah uses similar language, saying they stood 'under the mountain.' Rashi there explains that, simply, it means at the foot of the mountain, but the Midrash says that Hashem actually uprooted the mountain and held it over their heads like a barrel, so they were literally under the mountain. The teacher also notes that in Parshas Yisro, the Torah describes the smoke as being like the smoke of a kiln, but here it says the fire went up to the heart of the heavens, showing it was even more intense. The three terms—darkness, cloud, and thick darkness—are explained by Rashi elsewhere as three partitions, each one more intense as you get closer to the Shechinah. The thick darkness is the densest part of the cloud, and these three terms are all mentioned together here.

This verse says that Hashem spoke to the Jewish people from within the fire. They heard a voice of words, but saw no image—only a voice. The teacher explains that there was no physical form or image, only the voice of Hashem coming from the fire. This is important because later the Torah will warn against making images or idols, emphasizing that at Matan Torah, they saw no form, only heard a voice.

The verse says that Hashem told the Jewish people His covenant, which He commanded them to do—the Ten Sayings—and He wrote them on two tablets of stone. The teacher notes that later the parsha will return to the story of the Aseres HaDibros and how the people wanted Moshe to speak to them instead of hearing directly from Hashem. For now, Moshe continues to warn them not to make images or idols, based on the fact that they saw no image at Matan Torah.

This verse says that Hashem also commanded Moshe at that time to teach the people the statutes and ordinances, so they would do them in the land they were about to inherit. The teacher points out that this is an addition to the giving of the tablets—now Hashem is instructing Moshe to teach them the Torah Sheba'al Peh, the Oral Torah, as Rashi will explain. This is the Torah that Moshe received and was to transmit to the people, so they could fulfill the mitzvos properly in Eretz Yisroel.

Rashi explains on the phrase 'Ve'osi tziva Hashem ba'es ha'hi lelamed eschem'—that Hashem commanded me at that time to teach you—that this refers to the Torah Sheba'al Peh, the Oral Torah. The teacher elaborates that this is the oral tradition that Moshe received from Hashem and was responsible to teach to the Jewish people. This is the transmission of the Oral Torah from Moshe at Sinai.

The verse says, "You shall be very careful for your souls, for you did not see any image on the day that Hashem spoke to you at Chorev from the midst of the fire." The teacher explains that Moshe Rabbeinu is warning the Jewish people to be extremely careful with their souls, emphasizing that they did not see any form or image when Hashem spoke to them at Har Sinai (Chorev), from within the fire. This is a foundational point in the Torah's warning against idolatry: since they saw no image, they must not attribute any physical form to Hashem or attempt to represent Him in any way. The emphasis is on the uniqueness of the revelation at Sinai, where only a voice was heard and no image was seen, reinforcing the prohibition against making images or forms for worship.

The verse continues, "Lest you become corrupt and make for yourselves a graven image, the form of any figure, the likeness of male or female." The teacher explains that the Torah is warning the people not to corrupt themselves by making any kind of idol, whether it is a carved image or any form, specifically mentioning both male and female forms. He notes that the word "tashchisun" (become corrupt) is used in the Torah both in the context of immoral relationships and in the context of idol worship. Here, it refers specifically to the corruption of making idols. The Torah is explicit that the prohibition includes any kind of image, whether of a man or a woman, and this is part of the broader warning against idolatry that follows from the fact that the people saw no image at Sinai.

On the word somel, Rashi explains that it means a form or a shape. The teacher notes that Rashi is clarifying that somel refers to any kind of image or form, reinforcing the prohibition against making any representation, whether it is a sculpture or any other kind of image.

The verse says, "The likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky." The teacher explains that the Torah is extending the prohibition against making images to include not only human forms but also animals and birds. Whether it is the form of any animal on land or any bird that flies in the heavens, all such images are forbidden. This is part of the comprehensive warning against idolatry, making clear that no living creature, whether on land or in the sky, may be represented for the purpose of worship.

The verse continues, "The likeness of anything that creeps on the ground, the likeness of any fish that is in the water beneath the earth." The teacher explains that the Torah is further expanding the prohibition to include images of creeping things—any creature that crawls on the ground—as well as any fish in the waters below the earth. The Torah is being exhaustive, listing all categories of living creatures—humans, animals, birds, creeping things, and fish—to make it clear that no image of any of them may be made for the purpose of worship or as an idol.

The verse says, "And lest you lift your eyes to the heavens and see the sun, the moon, and the stars, all the host of heaven, and be drawn away and bow down to them and serve them, which Hashem your God has allotted to all the nations under the whole heaven." The teacher explains that the Torah is warning not only against making images of things on earth but also against worshipping the heavenly bodies—the sun, moon, and stars. He clarifies, based on Rashi, that there is no prohibition in simply looking at the sky; the problem is when one looks at the heavenly bodies in a way that leads to attributing power to them, following them, or making them into gods. The verse says that Hashem has given these celestial bodies to all the nations to use and benefit from, but not to worship. Rashi brings two explanations: the first is that Hashem allotted the sun, moon, and stars to all peoples to use as sources of light and benefit, including the Jewish people, but not for worship. The second explanation is that Hashem allowed the nations of the world to make the mistake of worshipping these things, not preventing them from their error, as if He 'smoothed the way' for them to be led astray by their own vanities. Rashi brings a proof from Tehillim, where the evil inclination is described as making sin appear attractive and easy, leading people to stumble. The teacher notes that according to the second explanation, the verse is saying that Hashem allowed the nations to slip into idolatry, but the Jewish people are different, as the next verse will explain.

On the phrase u'fen tisa einecha—"and lest you lift your eyes"—Rashi explains that the warning is not merely about looking at the sky, but about gazing at it in a way that leads one to contemplate and be drawn after the heavenly bodies, to the point of attributing power to them and following them into error. The teacher elaborates that the prohibition is about focusing one's attention and heart on these things, which can lead to idolatry. Rashi also explains the phrase asher cholak Hashem Elokecha osam lechol ha'amim—that Hashem has allotted them to all the nations—as meaning that Hashem gave the sun, moon, and stars to shine for all peoples, not just the Jewish people, but not to be worshipped. Rashi brings a second interpretation: that Hashem allowed the nations to be led astray by these things, as if He made the path smooth for them to follow their vanities, but not so for the Jewish people. Rashi brings a proof from Tehillim, where the evil inclination is described as smoothing the way for a person to sin. The teacher notes that the verse is emphasizing the distinction between the nations, who may be led astray, and the Jewish people, who are warned not to follow this path.

The verse says, "that Hashem has distributed them to all the nations." The teacher explains that according to the first explanation in Rashi, this means Hashem has given the sun, moon, and stars to all the nations to benefit from them, including the Jewish people, but not to worship them. Rashi says, "le'ha'ir lahem"—to shine for them, meaning Hashem gave these celestial bodies to all nations for their use, but not for worship. Then Rashi brings a second explanation: "le'elokus"—for godliness, meaning Hashem separated these things for the nations, and did not prevent them from making a mistake and worshipping them. The word "cholak" here is from the root meaning to smooth or make slippery, not to divide. Hashem "smoothed it" for them with words of vanity, so they would be led astray and ultimately be lost from the world. Rashi brings a proof from Tehillim: "ki hechlik eilav be'einav limtza avono lisno"—the evil inclination smooths things over for a person, making sin look attractive so that he will fall into it and be hated by Hashem. The teacher explains that according to the second explanation, Hashem did not stop the nations from making this mistake, but for the Jewish people, Hashem took them out of Egypt and made them His special nation, as the next verse will say.

The verse says, "But you, Hashem took and brought you out from the iron furnace, from Egypt, to be for Him a nation of inheritance as this day." The teacher explains that this is in contrast to the previous verse about the nations and the celestial bodies. The Jewish people are different—Hashem took them out of the "kur ha'barzel," the iron furnace, which refers to a place of intense difficulty and suffering, like Egypt, where gold is purified in a furnace. Hashem took the Jewish people out of that situation to be His special inheritance, His chosen nation, as it is today. Even if you learn the first explanation in Rashi, that the celestial bodies are given to all nations to shine for them, the verse here emphasizes that the Jewish people are unique because Hashem took them out of Egypt to be His own nation.

On the words "kur"—Rashi explains that this is a vessel in which gold is refined. The teacher elaborates that "kur ha'barzel" means a furnace or a kiln used to purify gold, and Egypt is compared to such a place because of the suffering and difficulties the Jewish people endured there. Just as gold is purified in a furnace, so too the Jewish people were refined through their experiences in Egypt.

The verse says, "And Hashem became angry with me because of your words and swore that I would not cross the Jordan and not come to the good land that Hashem your God is giving you as an inheritance." The teacher explains that Moshe Rabbeinu is saying that Hashem got angry at him because of the people's actions—not just their words, but their behavior and attitude. This is similar to what was said earlier in the Torah, that the people caused Moshe to be punished and not allowed to enter the land. The teacher notes that this is a recurring theme: Moshe repeats that it was because of the people that he could not go into Eretz Yisroel, and Rashi will explain the specific meaning of "his'anef" in the next commentary.

On the word "his'anef"—Rashi explains that it means Hashem was filled with anger. The teacher elaborates that "his'anef" means to be filled with rage or wrath. In other places, such as in Parshas Shelach after the sin of the spies, the Torah uses similar language, and Rashi explains it as Hashem being filled with anger or fury. Here too, it means Hashem was very angry because of the people's actions, which resulted in Moshe not being allowed to enter the land.

The phrase "al divreichem"—the teacher explains that this does not just mean "because of your words," but rather "because of you," meaning because of your actions and your behavior. Rashi says it means "al oidei sheychem," on account of you, or "al eskeychem," because of your affairs or actions. So Moshe is saying that Hashem became angry with him because of the people's overall conduct, not just something they said.

The verse says, "For I am dying in this land; I am not crossing the Jordan, but you are crossing and will inherit this good land." The teacher explains that Moshe Rabbeinu is emphasizing that he will die on this side of the Jordan and will not cross over—not even his bones will cross, as Rashi will explain. The repetition in the verse—"I am dying" and "I am not crossing"—teaches that even Moshe's remains will not be brought into Eretz Yisroel. The people, however, will cross and inherit the land. This underscores the finality of Moshe's fate and the privilege of the people to enter the land.

On the Rashi for the verse "Ki Anochi Mes... Eineni Over"—since Moshe says he is dying, how could he possibly pass over? Rashi explains that the verse is not just saying that Moshe will not cross over the Jordan River in his lifetime, but even his bones, his remains, will not cross over. The duplication in the verse is to emphasize that not only will Moshe not enter the land alive, but even after his death, his bones will not be brought into Eretz Yisroel. He will remain buried on the other side of the Jordan.

The verse says, "Hishamru Lachem Pen Tishkechu Es Bris Hashem Elokeichem..."—be careful, lest you forget the covenant of Hashem your God that He made with you, and you make for yourselves a graven image, a likeness of anything that Hashem your God has commanded you. The teacher explains that this is a repetition of the warning against making images or sculptures, which is a violation of the covenant that Hashem made with the Jewish people. The bris, the covenant, refers to the one made at Matan Torah, as described in Parshas Mishpatim, where Moshe read the Sefer HaBris and the people accepted it, and blood was sprinkled as a sign of the covenant. The verse is warning not to forget that covenant by making images, which is a direct violation of Hashem's command.

On the Rashi for "Temunas Kol"—Rashi explains that this means an image of anything, any item. The word "kol" here does not mean the whole image, but rather any kind of image. So "Temunas Kol" is any form or likeness, not necessarily a complete image, but any representation of anything.

The verse "Asher Tzivcha Hashem"—the teacher explains that this means "that Hashem has commanded you regarding it not to do." In other words, Hashem commanded you not to make these images or sculptures. The command is a negative one—not to do it, not to make any likeness or graven image.

The verse says, "Ki Hashem Elokecha Eish Ochlah Hu, Kel Kana"—for Hashem your God is a consuming fire, a jealous God. The teacher explains that this means Hashem is very particular and exacting with those who violate His covenant by making images. He is described as a consuming fire, which means He will punish those who go against Him, and "Kel Kana" means He is a God of vengeance, who is zealous to take revenge against those who worship idols or make images. Hashem is not indifferent; He cares deeply and will act against those who violate this prohibition.

On the Rashi for "Kel Kana"—Rashi explains that this means Hashem is zealous to take revenge. The word "Kana" is from the language of vengeance, and Rashi brings the term "Anfernemant" in another language, which means anger or vengeance. Rashi further explains that Hashem heats up with anger to punish those who serve idols. The teacher notes that this is similar to what Rashi says elsewhere, such as in the Song at the Sea, where Hashem's anger is described as being heated up. Here, it means Hashem's anger is aroused to punish those who violate the prohibition of idol worship.

The verse says, "Ki Tolidei Bonim Uvnei Bonim..."—when you give birth to sons and grandsons and you become old in the land, and you become corrupt and make a graven image, a likeness of anything, and do what is evil in the eyes of Hashem your God to anger Him. The teacher explains that this is a warning about what will happen after many generations in Eretz Yisroel. Rashi explains that the word "Venoshantem" (you will become old) is a hint that the Jewish people would be exiled from the land after 852 years, which is the gematria (numerical value) of the word "Venoshantem." However, Hashem exiled them two years earlier, after 850 years, as an act of mercy so that they would not be totally destroyed. The verse is warning that if they corrupt themselves with idol worship, they will be exiled, but Hashem's mercy is shown in that He hastened the exile to prevent total destruction. The teacher also notes that "Hishchatem" (you will become corrupt) refers specifically to idol worship, as Rashi explains elsewhere, and that the evil done in Hashem's eyes is what brings about His anger and the subsequent exile.

Rashi explains on the words "Venoshantem" that this is a hint to the Jewish people that they would be exiled from the land at the end of 852 years, which is the numerical value (gematria) of the word Venoshantem. However, Hashem actually exiled them at the end of 850 years, two years earlier than the full count of Venoshantem. The reason Hashem did this was so that the verse "Ki Oveid Toveidun"—that you will surely be lost—would not be fulfilled in its most severe sense. By exiling them two years early, Hashem showed them mercy, so that they would not be totally destroyed. This is what is meant by the verse in Daniel: "Vayishkod Hashem al hara'ah vayevieha aleinu, ki tzaddik Hashem Elokeinu"—Hashem was diligent to bring the evil upon us, for He is righteous. Rashi explains that this was a kindness, that Hashem hastened to bring the exile two years before its time, so that the harsher decree of total destruction would not befall the Jewish people.

This verse says: "I call as witnesses today the heavens and the earth, that you will surely be lost quickly from upon the land that you are crossing the Jordan to inherit. You will not prolong your days upon it, for you will surely be destroyed." The teacher explains that Moshe is warning the Jewish people that if they do evil in the eyes of Hashem, they will be lost from the land. He emphasizes that the heavens and the earth are called as witnesses to this warning. The teacher notes that in other places, such as in Parshas Haazinu and in the Tochacha, the heavens and earth are not only witnesses but also carry out the punishment (for example, withholding rain or causing the earth to not yield produce). Here, however, Rashi explains that they are being called as witnesses that Moshe has warned the people. The teacher also points out that the verse says "Ki Oveid Toveidun," meaning you will be lost, which refers to exile from the land, not total destruction. The teacher discusses the nuance that the exile happened two years earlier than the full period hinted at by Venoshantem, as explained in the previous Rashi, so that the harsher decree would not be fulfilled.

Rashi on "Ha'idoti bachem" explains: "I am inviting them to be witnesses that I have warned you." The teacher elaborates that Moshe is summoning the heavens and the earth to serve as witnesses that he has given this warning to the Jewish people. Later, in Parshas Haazinu, Rashi explains that these witnesses can also be the ones to carry out the punishment, but here, the main point is that they serve as witnesses to the warning itself.

This verse says: "And Hashem will scatter you among the nations, and you will remain few in number among the nations where Hashem will lead you." The teacher explains that this is part of the punishment for not following Hashem's commandments. Even though the people will be scattered among the nations, they will not be totally destroyed—they will remain as a small remnant. The teacher notes that this is not total destruction, but rather a scattering and reduction in number, which is a secondary aspect of the punishment compared to the complete destruction mentioned earlier.

This verse says: "And there you will serve gods, the work of men's hands, wood and stone, which do not see, do not hear, do not eat, and do not smell." The teacher explains that as part of the punishment, the Jewish people will end up serving the gods of the nations among whom they are exiled. These are idols made by human hands, out of wood and stone, which have no senses—they cannot see, hear, eat, or smell. The teacher emphasizes that this is a further degradation, that the people will be forced to serve these lifeless idols as a result of their sins.

Rashi explains on "Va'avadtem sham elohim" that the meaning is as the Targum translates: not that you will directly worship these idols, but that since you will be serving those who worship them, it is as if you are serving the idols themselves. The teacher elaborates that the punishment is that the Jewish people will be enslaved to the nations who worship these idols, and by serving their masters, it is considered as if they themselves are serving the idols. This is why the verse uses the language that you will serve their gods, even though the actual service is to the idol-worshippers, not the idols directly.

This verse says: "And from there you will seek Hashem your God, and you will find Him, if you search for Him with all your heart and with all your soul." The teacher explains that even after all the punishments and exile, there is always a path to return. When the Jewish people sincerely seek out Hashem from their place of exile, with all their heart and soul, they will find Him. The teacher emphasizes the importance of wholeheartedness and sincerity in seeking Hashem, and that Hashem is always accessible to those who truly search for Him, no matter how far they have strayed.

This verse says: "When you are in distress and all these things have happened to you, at the end of days, you will return to Hashem your God and listen to His voice." The teacher explains that even when the Jewish people are in the most difficult and pressured situations, when all the punishments described have come upon them, there is still the possibility of repentance. In the end of days, they will return to Hashem and listen to His voice. The teacher highlights the message of hope and the power of teshuvah (repentance), that no matter how far a person or the nation has fallen, there is always a way back to Hashem if they choose to return and listen to Him.

This verse says, "For Hashem your God is a merciful God; He will not let you go, He will not destroy you, and He will not forget the covenant with your fathers that He swore to them." The teacher explains that this is a reassurance to the Jewish people that even after all the warnings and punishments, Hashem is ultimately merciful. He will not let go of the Jewish people, will not destroy them, and will not forget the covenant He made with their forefathers. This is a promise that no matter what happens, Hashem will always keep His connection with the Jewish people and will not abandon them. The teacher emphasizes that this is a source of comfort and hope, even after all the warnings about exile and punishment.

On the words Lo Yarpecha, Rashi explains that it means Hashem will not let you become weak from holding on to Him. The teacher elaborates that the language of Lo Yarpecha is a form of 'not causing to be weak,' meaning Hashem will not allow you to lose your grip or become separated from Him. Rashi brings examples from other verses, such as Achas Tiv Lo Yarpenu—"I held him and I will not let him go"—to show that this language always refers to not letting go or not weakening the connection. The teacher notes that any time the Torah uses a language of Rifyoin (weakening), it refers to this idea of not letting go or not allowing separation. Rashi also discusses the grammatical form, noting that it is not just a passive letting go, but an active prevention of weakening. The teacher says that the details of the grammar are complex and leaves them for another time, but the main point is that Hashem will not allow the Jewish people to become separated from Him.

This verse says, "For ask now about the earlier days that were before you, from the day that God created man on the earth, and from one end of the heavens to the other end of the heavens: Has anything as great as this ever happened, or has anything like it ever been heard?" The teacher explains that Moshe is telling the Jewish people to look back through all of history, from the creation of man, and to look across the whole world, from one end of the heavens to the other, and ask if anything as great as what happened to the Jewish people ever took place. This is referring to the miracles and wonders that Hashem did for the Jewish people, especially in taking them out of Egypt and giving them the Torah. The teacher emphasizes that this is a unique event in all of history, and Moshe is challenging the people to find any parallel to it anywhere or at any time.

On the words LeYomim Rishonim, Rashi explains that it means "about the earlier days." The teacher notes that the verse says "ask for the earlier days," but you can't really ask days themselves, so it means to ask about the earlier days. This is just clarifying the language of the verse.

On the words UleMiktzei HaShamayim, Rashi gives two explanations. The first is the simple meaning: ask all the creations from one end of the world to the other, meaning from one edge of the heavens to the other edge. The teacher explains that this means to ask anyone, anywhere in the world, if anything like this has ever happened. The second explanation is a Midrash: it teaches about the height of Adam HaRishon, that his stature was from the earth to the heavens, and that this measurement—from one end to the other—is the same as the height from the earth to the heavens. The teacher points out that this is a Midrashic interpretation, showing the greatness of Adam and connecting it to the idea of the vastness of creation.

On the words HaNihyeh KaDavar HaGadol HaZeh, Rashi asks, what is this great thing? The answer is in the next verse: "Has a nation ever heard the voice of God speaking from the midst of the fire, as you have heard, and lived?" The teacher explains that the "great thing" refers to the unique experience of the Jewish people at Mount Sinai, where they heard Hashem speak directly to them from the fire and survived. This is something that never happened to any other nation.

This verse says, "Has a people ever heard the voice of God speaking from the midst of the fire, as you have heard, and lived?" The teacher explains that this is part of Moshe's challenge to the Jewish people: to ask if any other nation has ever experienced such a thing. The Jewish people heard Hashem's voice directly from the fire at Mount Sinai and survived, which is an unprecedented event. The teacher emphasizes that this is what makes the Jewish people's experience unique in all of history.

This verse says, "Or has God ever tried to come and take for Himself a nation from the midst of another nation, with trials, with signs, with wonders, with war, with a strong hand, with an outstretched arm, and with great terrors, like all that Hashem your God did for you in Egypt before your eyes?" The teacher explains that this is another rhetorical question: has any god ever tried to take a nation out from within another nation in such a miraculous way? The teacher goes through the different terms used in the verse: Masos (trials) refers to the times Hashem told the people to test Him and see if He would fulfill His promises; Oisos (signs) are the signs Moshe used to convince the Jewish people and Pharaoh; Moifsim (wonders) are the miracles that happened; Milchama (war) refers to the wars Hashem fought for the Jewish people; Yad Chazakah (strong hand) and Zroa Netuyah (outstretched arm) refer to the powerful acts Hashem did, especially during the Exodus; Moraim Gedolim (great terrors) are the great fears and awe that Hashem inspired. The teacher notes that all these things were done openly, in front of the Jewish people, and that no other nation has ever experienced anything like this. The teacher also mentions that Rashi explains each of these terms in detail, and that the verse is emphasizing the uniqueness of the Jewish people's experience and the miracles that Hashem did for them in Egypt.

Rashi explains on the words "HaNisa Elokim" that this is a rhetorical question: Did any god ever perform miracles? Did any other deity ever do such wonders? The point is to emphasize that Hashem did miracles for the Jewish people that no other god ever did for their followers. All the "heh" words in these verses—like "HaNisa," "HaNishma," and so on—are rhetorical questions, as Rashi will elaborate in the next verse.

The verse says, "Lavo lakachas lo goy..."—to come and take for Himself a nation, and so on. The teacher explains that all the words in these verses that begin with a "heh"—like HaNiyah, HaNishma, HaNisa, HaShama—are rhetorical questions. Rashi points out that this is why they are marked with a special vowel, the chataf patach, to indicate their questioning tone. The Torah is asking: Has anything like this ever happened? Has anyone ever heard of such things? Has any god ever tried to take a nation out from within another nation, as Hashem did for the Jewish people? These are all rhetorical, emphasizing the uniqueness of what Hashem did for Bnei Yisroel.

On the word "be-masos"—with tests—Rashi explains that Hashem made His might known to them through tests and challenges. For example, when Hashem said, "Hispa'er alai"—test Me, see if I can do this—He was inviting them to challenge whether He could fulfill His promises. If He could do it, then it would be a true test. So "be-masos" refers to these occasions where Hashem essentially told the people to test Him, and He proved Himself through these tests.

On the word "be-osos"—with signs—Rashi explains that these are signs given to prove that Moshe was truly sent by Hashem. For example, when Hashem told Moshe, "Mah zeh be-yadecha"—what is that in your hand?—and turned his staff into a snake, these were signs to convince both the Jewish people and Pharaoh that Moshe was a true messenger of Hashem. So "be-osos" refers to these miraculous signs that served as proof of Moshe's mission.

On the word "u-ve-moftim"—and with wonders—Rashi explains that these are the extraordinary wonders, specifically the miraculous plagues that Hashem brought upon the Egyptians. These were not just ordinary events, but "mofsim," wonders that were astonishing and demonstrated Hashem's power.

On the phrase "u-ve-milchama"—and with war—Rashi explains that this refers to the events at the sea, the splitting of the Red Sea. The verse says, "Ki Hashem nilcham lahem"—for Hashem fought for them. This is an explicit reference to the war Hashem waged on behalf of the Jewish people against the Egyptians at the sea.

The verse says, "Ata horeisa ladaas ki Hashem hu haElokim, ein od milvado"—You have been shown to know that Hashem is the only God; there is nothing else besides Him. The teacher explains that this means Hashem showed the Jewish people, through all the miracles and wonders, that He alone is God. Rashi adds that when Hashem gave the Torah, He opened up the heavens and the earth so the people could see that there is nothing else but Him. This was not just something they heard, but something they saw with their own eyes. The point is that Hashem demonstrated in a way that was undeniable—through direct revelation and miracles—that He alone is the true God, and there is no other power besides Him.

Rashi explains the phrase "Her'osah" as the Targum translates it: "Ischazisah"—you have been shown. When Hashem gave the Torah, He opened up for them the seven heavens. Just as He tore open the upper realms, so too He tore open the lower realms. The Jewish people saw that Hashem is the only One, the only true power. That is why the verse says, "Atoh Her'osah L'daas"—you have been shown to know, meaning you were given a direct, undeniable experience of Hashem's oneness. Rashi is emphasizing that this was not just a matter of faith or tradition, but something they themselves witnessed at the giving of the Torah. The teacher points out that this is the message of the verse: Hashem revealed Himself in a way that left no room for doubt, showing that He alone is in control, both above and below.

The verse says, "From the heavens, He made you hear His voice to discipline you, and on the earth He showed you His great fire, and His words you heard from the midst of the fire." The teacher explains that this verse is describing how Hashem communicated with the Jewish people in two ways: from the heavens, they heard His voice, which was meant to instruct and discipline them; and on earth, they saw the great fire, which was a visible manifestation of Hashem's presence. The words of Hashem were heard from within the fire itself. The teacher emphasizes that this was a unique experience, where both the auditory and visual senses were engaged in the revelation at Sinai. The people heard Hashem's voice from the heavens and saw the fire on earth, and all of this was to impress upon them the seriousness and reality of Hashem's communication and the giving of the Torah.

The verse says, "And because He loved your fathers, He chose their descendants after them, and He brought you out before Him with His great power from Egypt." The teacher explains that this verse is telling us that Hashem's love for the Avos—the forefathers—was the reason He chose their children, the Jewish people, to be redeemed from Egypt. The phrase "Vayotziecha Befanav" means that Hashem personally led them out, with His own presence and with great strength. The teacher notes that this is emphasizing the special relationship between Hashem and the Jewish people, rooted in the merit and love of the Avos, and that the redemption from Egypt was a direct result of that connection.

Rashi comments on the words "Vesachas Ki Ahav"—and all this is because He loved. The teacher explains that Rashi is clarifying that everything described in the previous verses—Hashem's choosing of the Jewish people, redeeming them from Egypt, and all the miracles—was done because of His love for the Avos. The word "Tachas" here means "because," so all these actions were due to the love Hashem had for the forefathers.

Rashi explains the phrase "Vayotziecha Befanav"—He brought you out before Him—as being like a person who leads his son in front of him. The verse says, "And the angel of God who went..." and so on, "and he went behind them." This is one explanation: that Hashem led them personally, like a father leading his child. Another explanation is that "Vayotziecha Befanav" means in front of their fathers, as it says, "In front of their fathers He performed wonders." The teacher elaborates that this means the miracles of the Exodus were done in the presence of the Avos, or as a fulfillment of the promises made to them. Rashi also addresses why the verse uses the singular form when referring to the Avos and their descendants. He explains that the Torah sometimes uses the singular to refer to the collective, as it does here with "He chose his descendants after him." So "Befanav" refers to the Avos in the singular, but it means all the forefathers collectively. The teacher points out that this is a stylistic feature of the Torah's language, and Rashi is clarifying it so we understand the verse correctly.

The verse says, "To drive out nations greater and mightier than you from before you, to bring you and give you their land as an inheritance, as this day." The teacher explains that Hashem is promising to remove nations that are greater and stronger than the Jewish people from before them, so that the Jewish people can inherit their land. The phrase "Lehorish Goyim Gedolim Va'atzumim Mimecha Mipanecha" means that Hashem will dispossess these powerful nations from before you. The teacher emphasizes that this is a promise of Hashem's help in conquering the land, and that the inheritance of the land is a direct result of Hashem's intervention. The words "Kayom Hazeh"—as this day—mean that just as you see Hashem beginning to fulfill this promise now, with the defeat of Sichon and Og, so too will it continue. The teacher notes that this is meant to give the people confidence and faith in Hashem's continued support as they enter the land.

Rashi comments on the phrase "Mimcha Mipanecha"—greater and mightier than you, from before you. He says to rearrange and interpret the verse as "to drive out from before you nations greater and mightier than you." The teacher explains that Rashi is clarifying the order of the words in the verse, which might otherwise be confusing. The main point is that Hashem will drive out these powerful nations from before the Jewish people, making it possible for them to inherit the land. Rashi is helping us read the verse in a way that makes the meaning clear and straightforward.

Rashi explains the words "Kayom Hazeh"—as this day—as meaning "as you see today." The teacher elaborates that Rashi is saying the verse is referring to the present reality: just as you are witnessing now, with your own eyes, that Hashem is beginning to fulfill His promise by giving you victories and land, so too will it continue. The phrase is meant to emphasize the tangible, visible fulfillment of Hashem's promises, reinforcing the people's faith and trust in Hashem's ongoing support.

This verse says, "And you shall know today and bring it to your heart that Hashem is Elikim in the heavens above and on the earth below, there is nothing else." The teacher explains that this verse is coming after a long series of warnings and reminders from Moshe Rabbeinu to the Jewish people. Moshe has been telling them about the uniqueness of their relationship with Hashem, the miracles they witnessed, and the importance of not forgetting what they saw at Har Sinai. He has emphasized that the Torah and its statutes are their wisdom and understanding in the eyes of the nations, and that their connection to Hashem is unique—no other nation has a God so close to them, who answers whenever they call. Moshe has also warned them not to make images or idols, not to be drawn after the sun, moon, or stars, and not to forget the covenant Hashem made with them. He has described the consequences of turning away from Hashem, including exile and suffering, but also the promise that if they seek Hashem with all their heart and soul, He will not abandon them. Now, in this verse, Moshe tells them that the ultimate knowledge they must internalize is that Hashem is the only God, in the heavens above and on the earth below—there is nothing else. The teacher emphasizes that this is the foundation of Jewish faith, and that it is not enough to know it intellectually; one must bring it to the heart, to truly internalize and live with this awareness. This is the culmination of all the previous warnings and teachings: to recognize and internalize the absolute oneness and exclusivity of Hashem.

This verse says, "And you shall guard His statutes and His commandments that I command you today, so that it will be good for you and for your children after you, and so that you will prolong your days on the land that Hashem your God gives you, all the days." The teacher explains that after all the warnings, reminders, and the fundamental teaching of Hashem's oneness, Moshe concludes this section by telling the Jewish people that the practical outcome must be to keep the mitzvos. Guarding the statutes and commandments means not only knowing them but also observing them in practice. The teacher points out that the verse promises two things as a result: it will be good for you and for your children after you, and you will have long life on the land that Hashem gives you. This is a recurring theme in the Torah, that keeping the mitzvos brings blessing, goodness, and longevity in Eretz Yisroel. The teacher notes that this is the closing of this section of Moshe's speech, tying together all the previous points: the uniqueness of the Jewish people's relationship with Hashem, the importance of remembering and internalizing what they witnessed, the dangers of forgetting or turning away, and finally, the positive outcome of loyalty to Hashem's commandments.