DEVARIM/DEUTERONOMY - PARSHAS VA'ESCHANAN 5:1-18 - ספר דברים - פרשת ואתחנן - ה:א-יח - רביעי

Moshe called to all of Israel and said to them, "Listen, Israel, to the statutes and the laws that I am speaking in your ears today. You shall study them and guard them to do them." The teacher explains that this is a new gathering, distinct from the one mentioned at the end of chapter 4. There, Moshe gathered the people and gave them a summary of the laws, but here, it is a separate meeting, marking the beginning of Moshe's recounting of the Aseres HaDibros. The teacher notes that Rashi previously explained why it was necessary for all of Israel to be present: so that if anyone had anything to say or object, they could do so at that time.

The teacher elaborates on the phrase, "You shall study them and guard them to do them." He references Rashi in Parshas Bechukosai, where the verse says, "You shall guard My commandments," and Rashi explains that "walking in My statutes" means to study Torah diligently. The teacher clarifies that the purpose of learning is not just for its own sake, but so that one can observe and fulfill the mitzvos. The only way to properly guard and keep the commandments is to first know them through study. Thus, the verse introduces the sequence: study them, then guard and do them.

Moshe continues, "Hashem, our God, formed a covenant with us at Chorev." The teacher explains that Chorev is another name for Sinai. He recalls the story at the end of Parshas Mishpatim, where Hashem made a covenant with the Jewish people, referencing the events of taking the Sefer HaBris and the blood of the covenant. Moshe is reminding the people that Hashem made this covenant with them at Chorev, recounting the historical moment of the giving of the Torah and the establishment of the covenant between Hashem and the Jewish people.

The verse states, "Not with our fathers did Hashem make this covenant, but with us, we who are here today, all of us alive." The teacher points out that Rashi inserts the word "alone"—not with our fathers alone did Hashem make the covenant. This means that the covenant was not just with the previous generation, but with the people standing there at that time. Moshe is emphasizing that the covenant at Chorev was made directly with them, not just with their ancestors. The teacher stresses that the people themselves were present and are bound by the covenant, highlighting the personal and direct nature of the relationship between Hashem and the current generation.

On the phrase "Not with our fathers," Rashi comments that it was not with our fathers alone that Hashem made the covenant, but with us as well. The teacher explains that Rashi adds the word "alone" to clarify that the covenant was not just a historical agreement with the ancestors, but includes the present generation. The teacher emphasizes that the people standing there are the actual ones who entered into the covenant with Hashem, reinforcing the immediacy and relevance of the covenant for every individual present.

The verse says, "Face to face Hashem spoke with you on the mountain from amidst the fire." The teacher explains that this means Hashem spoke directly to the people, without any intermediary. Rashi, as cited by the teacher, explains that Moshe is telling the people not to think that he is misleading them or acting as a middleman who exaggerates or distorts the message, like a broker between a seller and a buyer. Instead, Hashem Himself spoke to them directly, without Moshe acting as a go-between in this instance.

The teacher elaborates that although Moshe did serve as an intermediary at times, here the communication was direct—ponim befonim, face to face. He references the teaching that the first two commandments were heard directly from Hashem, while the rest were transmitted through Moshe. The teacher brings in the Gemara and Rambam, noting that the word "Torah" has the gematria of 611, representing the mitzvos given through Moshe, while the other two were given directly by Hashem. He also discusses the people's fear at the revelation and their request for Moshe to speak to them instead, as described in Parshas Yisro. This verse, therefore, emphasizes the unique, direct experience of revelation at Sinai, distinguishing it from other times when Moshe served as the intermediary.

On the phrase "Face to face," Rashi brings the words of Rabbi Berachiah: Moshe said, "Do not say that I am deceiving you for nothing, like a broker who acts between the seller and the buyer. Here, the seller himself is speaking with you." The teacher explains that Rashi is clarifying that Moshe was not acting as a middleman who might exaggerate or misrepresent the message. Instead, Hashem Himself spoke directly to the people, and Moshe is assuring them that there was no distortion or mediation—Hashem, the 'seller,' addressed them personally. The teacher elaborates on the analogy of the broker, who might inflate the value of the merchandise to make a sale, but in this case, there is no such intermediary; the message comes straight from Hashem.

Moshe Rabbeinu tells the people, "I was standing between Hashem and you at that time to tell you the word of Hashem, because you were afraid of the fire and did not go up the mountain." The teacher explains that Moshe is clarifying his role as an intermediary. He says that unlike a middleman who might exaggerate or mislead between a seller and a buyer, here there is no such deception—Hashem Himself spoke directly to the people. Moshe was only standing between them and Hashem because the people were afraid and asked Moshe to speak instead. This is based on what happened at Matan Torah, where Bnei Yisroel initially heard directly from Hashem but then requested that Moshe speak to them because they could not handle the direct revelation. The teacher also notes that only Moshe went up the mountain, not the people, and this is consistent with the narrative in Parshas Yisro and Shemois. The phrase "Lemor" (to say) at the end of the verse, as Rashi will explain, refers back to the previous verse and introduces the first of the Ten Commandments, which Hashem told Moshe to say to the people.

Rashi explains that the word Lemor (to say) in this verse is actually connected to the previous verse, where it says, "Hashem spoke to you face to face from the fire." The meaning is: Hashem spoke to you to say, "Anochi Hashem"—I am Hashem your God, and so on. Moshe was standing between Hashem and the people to transmit this message. The teacher emphasizes that this clarifies the structure of the verses: the statement of Moshe standing between them is to introduce the words Hashem wanted to be said to the people, namely the Ten Commandments.

The verse says, "I am Hashem your God, who took you out from the land of Egypt, from the house of servitude." The teacher explains that this is the first of the Ten Commandments. He notes that Rashi will soon say he already explained the Ten Commandments in Parshas Shemois, where they first appear, and will not repeat the explanations here except for a few differences. The teacher points out that there are some changes between the two accounts, especially regarding the mitzvah of Shabbos, but most of the text is the same. He then reviews Rashi's earlier explanations: Hashem introduces Himself as the one who took the Jews out of Egypt to show that they owe Him their service and mitzvah observance because He redeemed them. Another explanation is that Hashem is showing He is the same God who appeared as a merciful redeemer and as a warrior, emphasizing His unity. The phrase "house of slaves" means the Jews were slaves directly to Pharaoh, not to Pharaoh's servants, as Rashi explains elsewhere.

The verse states, "You shall have no other gods before Me." The teacher explains that the phrase al ponai means "in any place where I am," which is everywhere, since Hashem is everywhere in the world. If it only said "before Me," one might think it only applies in certain places like the Beis HaMikdash or Eretz Yisroel, but "al ponai" means everywhere. Rashi also brings another interpretation: al ponai means "for as long as I exist," which is eternally, so the prohibition is for all time. The teacher notes that in Parshas Mishpatim, Rashi only brings the interpretation about time, not place, and discusses reconciling these differences. He also reviews Rashi's explanation of the term elohim acherim: these are not real gods, but things made into gods by others, or gods that are "other" to those who worship them because they do not respond. The phrase lo yihye lecha teaches that not only may you not make idols, but you may not even have someone else make them for you or possess them, even if you did not make them yourself.

Rashi explains the phrase al ponai in two ways: first, it means "in every place where I am," which is the whole world, since Hashem is everywhere. Second, it means "for as long as I exist," meaning for all time, since Hashem is eternal. The teacher notes that in Parshas Mishpatim, Rashi only brings the second explanation, about time, and not the first, about place. Rashi also says he has already explained the Ten Commandments in Parshas Yisro and will not repeat the explanations here. The teacher discusses the differences in Rashi's explanations between the two places and points out that the term elohim acherim refers to gods made by others or gods that are "other" to their worshippers because they do not respond. He also explains that the phrase lo yihye lecha teaches that you may not even possess an idol, even if you did not make it yourself.

The verse says, "Do not make for yourself a graven image or any likeness of what is in the heavens above, or on the earth below, or in the water beneath the earth." The teacher explains that pesel refers to something carved out, and kol temuna means any image. He notes that there are differences in wording between this account and the one in Parshas Mishpatim, and that the commentaries discuss these differences. The verse continues with the prohibition against bowing down to or serving idols, because Hashem is a jealous God who remembers the sins of the fathers on the children to the third and fourth generations, but does kindness for thousands of generations to those who love Him and keep His mitzvos. The teacher explains, based on Rashi, that Hashem punishes only when the children continue in the sins of their fathers, and that the reward for good is much greater than the punishment for evil—kindness extends for two thousand generations, while punishment is only for four. He also notes that in Parshas V'eschanan, the verse says kindness is for a thousand generations when mitzvos are done out of fear, but here, where it is out of love, it is for two thousand generations. The teacher further explains the commandments about not taking Hashem's name in vain, guarding Shabbos, honoring parents, and the prohibitions against murder, adultery, kidnapping, false testimony, and coveting, noting the differences in wording and emphasis between the two accounts of the Ten Commandments. He elaborates on the meaning of each commandment, referencing Rashi's explanations and the differences between the accounts in Parshas Yisro and V'eschanan.

Do not bow down to them and do not serve them, because I am Hashem your God, a zealous God, who remembers the sin of the fathers upon the children, upon the third and fourth generations, to those who hate Me. The teacher explains that this means Hashem is zealous to punish and will not forgive for the worship of idolatry. However, this does not mean that children are punished for the sins of their parents unless the children themselves also hate Hashem and continue in their parents' ways. If the children are also sinners, then Hashem will add the sins of the parents to theirs and exact payment from them as well. This is how Rashi explains it in Parshas Mishpatim, and the teacher emphasizes that it is not simply collective punishment, but rather a continuation of the same sinful behavior that brings about this result.

But Hashem does kindness to thousands, meaning two thousand generations, for those who love Him and keep His mitzvos. The teacher points out that the measure of good is much greater than the measure of punishment: Hashem remembers sins for four generations, but does kindness for two thousand generations. Rashi explains that the reward for doing good lasts for two thousand generations, which is five hundred times more than the punishment. Later in Parshas Va'eschanan, the Torah says Hashem guards the mitzvos for a thousand generations, but here it says two thousand. Rashi comments that here it is talking about those who serve Hashem out of love, so the kindness extends to two thousand generations, while over there, it is about those who serve out of fear, which lasts for one thousand generations.

You shall not carry the name of Hashem your God in vain, for Hashem will not forgive one who carries His name in vain. The teacher explains that in Parshas Yisro, Rashi discusses the difference between swearing falsely and swearing in vain. Swearing falsely means to say something untrue in Hashem's name, while swearing in vain means to swear about something true but for no purpose, such as swearing that a piece of wood is wood. Both are forbidden by this commandment, and Hashem will not forgive someone who does this.

Guard the Shabbos day to sanctify it, as Hashem your God has commanded you. The teacher notes that this is different from the first version of the Ten Commandments in Parshas Yisro, where it says 'remember' the Shabbos, while here it says 'guard.' Rashi explains that both 'guard' and 'remember' were said by Hashem in one utterance and heard as one, even though the Torah writes them separately. The teacher elaborates that 'guard' refers to refraining from forbidden work, while 'remember' refers to positive acts like making Kiddush. Rashi also points out that the phrase 'as Hashem your God has commanded you' refers to the earlier command at Marah, before the giving of the Torah at Sinai, when the Jewish people were already told about Shabbos. The teacher adds that the Gemara learns from here that women are also obligated in Kiddush because both 'guarding' and 'remembering' Shabbos apply equally.

Rashi comments on the word 'Shamor' (guard), noting that in the first set of the Ten Commandments, it says 'Zocher' (remember). Both 'Shamor' and 'Zocher' were said in one utterance, in one word, and were heard together. The teacher explains that this means Hashem conveyed both aspects of Shabbos—guarding and remembering—simultaneously, even though the Torah records them separately. This teaches that both aspects are equally important and were given at the same time.

Rashi explains the phrase 'as Hashem your God has commanded you' refers to the commandment given before the giving of the Torah at Marah. The teacher elaborates that at Marah, when the Jewish people stopped and had no water, Hashem gave them some mitzvos, including Shabbos. This is why the Torah here says that Hashem has already commanded you regarding Shabbos, referencing that earlier event. The teacher also notes that Rashi will later say the same about honoring one's father and mother, that it too was commanded at Marah.

Six days you shall work and do all your work. The teacher explains, based on Rashi in Parshas Yisro, that this does not mean a person must literally finish all their work in six days, which is impossible. Rather, it means that when Shabbos arrives, you should consider all your work as if it is done, and not worry about it on Shabbos. The idea is to enter Shabbos with a sense of completion and rest from all labor.

The verse says, "But the seventh day is Shabbos for Hashem your God. You shall not do any work—you, your son, your daughter, your servant, your maidservant, your ox, your donkey, all your animals, and the convert within your gates—so that your servant and maidservant may rest like you." The teacher explains that this verse is a little different from the one in Parshas Yisro, and the Gemara discusses the differences in wording. Here, the Torah lists your son and your daughter, and Rashi says this refers to minors, small children, because adults are already commanded in the mitzvahs just like their parents. This is an instruction for parents to ensure their children keep Shabbos as well. The adult children are automatically commanded once they reach adulthood, so the verse is specifically instructing about minors. The verse also includes all your animals and the convert within your gates, emphasizing that everyone in your domain must rest on Shabbos, not just you. The purpose is so that your servant and maidservant will also rest just as you do, highlighting the universal rest that Shabbos brings to all in the household.

The verse says, "And you shall remember that you were a slave in the land of Egypt, and Hashem your God took you out from there with a strong hand and an outstretched arm; therefore, Hashem your God commanded you to make the day of Shabbos." The teacher explains that the Torah is telling you to remember that you were a slave in Egypt, and Hashem took you out to be His servant. You were a slave there, and He redeemed you so that you would now be His servant and keep His mitzvahs. This is a different emphasis than in the first set of Aseres HaDibros in Parshas Yisro, where the focus is more on creation. Here, the Torah connects Shabbos to the redemption from Egypt, teaching that your freedom obligates you to serve Hashem and observe His commandments, specifically Shabbos.

On the words "And you shall remember that you were a slave...", Rashi explains: Hashem redeemed you on this condition—that you should be His servant and keep His mitzvahs. The teacher elaborates that the reason the Torah reminds you of your slavery in Egypt is to emphasize that your redemption was not just for your own sake, but so that you would now serve Hashem and observe His commandments. Your freedom comes with the responsibility to be dedicated to Hashem's service.

The verse says, "Honor your father and your mother, as Hashem your God has commanded you, so that your days will be lengthened and it will be good for you on the land that Hashem your God gives you." The teacher explains that Rashi asks where the mitzvah of honoring parents was previously commanded. Rashi answers that this mitzvah was already given at Mora, before Matan Torah, when the Jewish people stopped at a place called Mora and Hashem gave them certain laws. Rashi brings the verse, "There He placed for them a statute and a law," referring to that time. This means the laws of honoring parents were already given to them at Mora. The teacher also notes that in Parshas Yisro, Rashi points out that if you honor your parents, your life is lengthened, but if you do not, your life is shortened. The Torah teaches both the reward for fulfilling the mitzvah and the consequence for neglecting it.

On the words "as Hashem your God has commanded you," Rashi explains that even the mitzvah of honoring one's father and mother was commanded at Mora. The teacher elaborates that this refers to the time before Matan Torah, when the Jewish people were at Mora and Hashem gave them certain laws. Rashi brings the verse, "There He placed for them a statute and a law," which references that moment. This shows that the mitzvah of honoring parents was not new at Sinai but had already been given earlier at Mora.

The verse says, "Do not murder. Do not commit adultery. Do not steal. Do not bear false witness against your fellow." The teacher explains that "do not murder" is straightforward. "Do not commit adultery" refers specifically to having a relationship with a married woman; the language of niuf only applies to a married woman, meaning an extramarital affair is considered niuf, but other types of relationships are not included in this prohibition. "Do not steal" here, as Rashi explains elsewhere, refers to kidnapping—a type of theft that carries the death penalty, not ordinary theft of property. "Do not bear false witness against your fellow" is also worded differently here than in Parshas Yisro; here it says eid shov (a false witness), while over there it says eid shoker (also a false witness), but with a different expression. The teacher notes these differences in wording and points out that Rashi emphasizes in both places that "do not commit adultery" means with a married woman, and "do not steal" means kidnapping. The reason Rashi interprets these terms specifically in both places requires further examination.

On the words "do not commit adultery," Rashi explains that the term niuf only applies to a married woman. The teacher elaborates that this means the prohibition is specifically about having a relationship with a married woman; an extramarital affair is considered niuf, but other types of relationships are not included in this prohibition. This is why Rashi clarifies the meaning of the term here.