DEVARIM/DEUTERONOMY - PARSHAS VA'ESCHANAN 7:1-11 - ספר דברים - פרשת ואתחנן - ז:א-יא - שביעי

The verse says: "When Hashem your God will bring you to the land that you are coming to inherit, and He will throw out many nations from before you: the Chiti, the Girgashi, the Emori, the Kena'ani, the Prizi, the Chivi, and the Yevusi—seven nations, more numerous and more powerful than you." The teacher explains that the Torah is telling us that when the Jewish people enter Eretz Yisroel, Hashem will remove these seven nations, who are both greater in number and stronger than the Jews. The phrase VeNoshal means that Hashem will throw out, push away, or chase out these nations. The teacher elaborates that this word implies a forceful removal, almost like being flung or flying out, and he connects it to another verse where VeNoshal is used to mean something being thrown off. The emphasis is on the miraculous nature of Hashem's help: even though these nations are more numerous and powerful, Hashem will ensure their removal from the land so that the Jewish people can inherit it.

On the word VeNoshal, Rashi explains that it is a language of throwing out or chasing away. The teacher says Rashi brings a proof from another verse, where VeNoshal HaBarzel means the metal piece will fall off or be thrown off. Rashi is teaching that the term here means the nations will be chased out, almost as if they are flying out of the land. The word HaTozor is like flying, as in animals that are flying or being thrown out. The point is that Hashem will not just remove them gently, but will actively and forcefully expel them from the land.

The verse continues: "And Hashem your God will place them before you, and you will smite them. You shall surely destroy them. Do not make a covenant with them, and do not show them favor." The teacher explains that Hashem will deliver these nations into the hands of the Jewish people, who are commanded to destroy them completely. The phrase Tacharim Tacharim means to utterly destroy them. The Torah then says Lo Sichros Lahem Bris, do not make a treaty or covenant with them, and Lo Sechanem, do not show them favor or grace. The teacher notes that these are strict prohibitions: not to enter into agreements with these nations and not to grant them any special status or kindness.

Rashi on Lo Sechanem gives two explanations. First, Rashi says it means do not give them grace—Lo Titen Lahem Chen. The teacher explains that it is prohibited for a person to say, "How beautiful is this nation" or to praise a non-Jew in this context. The second explanation Rashi gives is: do not give them a resting place in the land—Al Titen Lahem Chanayah BaAretz. So, according to Rashi, the prohibition is both not to praise or show favor to these nations, and also not to allow them to settle or remain in Eretz Yisroel. The teacher clarifies that Sechanem can mean either grace or resting, and both meanings are relevant here.

The verse says: "You shall not intermarry with them. Your daughter you shall not give to his son, and his daughter you shall not take for your son." The teacher explains that the Torah is prohibiting intermarriage with the nations of the land. Specifically, a Jewish father may not give his daughter to a non-Jewish man's son, and may not take a non-Jewish daughter for his own son. The Torah is very explicit in forbidding these relationships, emphasizing the importance of maintaining the distinctness of the Jewish people and preventing assimilation through marriage.

The verse says: "For he will turn your son away from following Me, and they will worship other gods. Then Hashem's anger will flare against you, and He will destroy you quickly." The teacher explains that this is referring to the case where a Jewish daughter marries a non-Jewish man. The son born from this union is still considered Jewish, since the mother is Jewish. The Torah warns that the non-Jewish father will turn this Jewish son away from Hashem, leading him to worship other gods. Rashi points out that the verse specifically says "he will turn your son"—meaning the father, the non-Jew, will turn away your son, who is Jewish because his mother is Jewish. If it were the other way around—if a Jewish man married a non-Jewish woman—the child would not be considered your son (i.e., not Jewish), and the verse does not say that she will turn away your son, because in that case, the child is not considered your son at all. The proof is that the Torah does not say about the daughter "she will turn away your son," because the child is not Jewish in that case. The teacher emphasizes that the Torah is warning against intermarriage because of the danger that the non-Jewish parent will lead the Jewish child away from Hashem. The verse concludes with a strong warning: Hashem's anger will flare, and He will destroy you quickly if you allow this to happen.

Rashi explains the phrase, "Ki Yasir Es Bincha Me'acharai"—for he will turn your son away from after Me. Rashi says this refers to the son of a non-Jew, when he marries your daughter. The non-Jewish father will turn away your son, meaning the son that your daughter gives birth to, from following Hashem. From here we learn that the son of your daughter who is born from a non-Jew is still called your son, because the child is Jewish if the mother is Jewish. But the son of your son who is born from a non-Jewish woman is not called your son, but rather her son, since the child follows the mother and is not Jewish. The proof is that the Torah does not say about the daughter, 'do not take, for she will turn away your son,' but rather, 'for he will turn away your son.' That means the concern is only when the father is a non-Jew and the mother is Jewish, because then the child is Jewish and can be turned away. But if the mother is not Jewish, the child is not considered your son, and the verse does not speak about that case.

The verse says, 'But so shall you do to them: their altars you shall break apart, their standing stones you shall shatter, their Asherah trees you shall cut down, and their idols you shall burn in fire.' The teacher explains that you are commanded to destroy all forms of idol worship belonging to the nations. Their altars, which are built structures, you should break apart. Their standing stones, which are single large stones used for worship, you should break the stone itself. The Asherah trees, which are trees worshipped as idols, you should cut down. Their idols, which are statues, you should burn in fire. The teacher emphasizes that each type of idolatrous object has its specific method of destruction as described in the verse.

Rashi explains the word 'Mizb'chosayhem'—their altars—as referring to those that are built structures. When the verse says to break their altars, it means to destroy the constructed altars that are made up of several pieces put together, so you break them apart.

Rashi explains 'Matzevosam'—their standing stones—as referring to a single stone. Unlike the altars, which are made of multiple parts, a matzeivah is one large stone used for idol worship, and you break the stone itself.

Rashi explains 'Va'Asheireihem'—their Asherah trees—as trees that are worshipped as idols. These are not just any trees, but specifically those that have been designated for idol worship, and you are commanded to cut them down.

Rashi explains 'U'Fesileihem'—their idols—as referring to their statues. These are the images or figures that they make for idol worship, and you are commanded to burn them in fire.

The verse says, 'For you are a holy nation to Hashem your God; Hashem your God has chosen you to be for Him a treasured nation from all the peoples that are on the face of the earth.' The teacher explains that the Jewish people are described as a holy nation, chosen by Hashem to be His special nation, distinct from all other nations on earth. This status is not because of their numbers or greatness, but because Hashem has chosen them and set them apart as His treasured people.

The verse says, "It is not because you are the most numerous of all the nations that Hashem desired you and chose you, for you are the fewest of all the nations." The teacher explains that this means it is not due to the large numbers of the Jewish people that Hashem chose them. In fact, the Jewish people are the smallest in number among the nations. The teacher emphasizes that the reason for Hashem's desire and choice is not quantity. He then notes that Rashi will explain this further, pointing out that the verse is highlighting the humility of the Jewish people—they do not become arrogant or haughty when Hashem bestows goodness upon them. Instead, they remain humble, and this humility is what makes them desirable to Hashem.

On the words "Lo Meirubchem," Rashi says the simple meaning is as it sounds: it is not because you are many. But the Midrashic explanation is that since you do not make yourselves great when I bestow goodness upon you, therefore I have desired you. The teacher elaborates that this means the Jewish people do not become haughty or self-important when Hashem gives them blessings. Instead, they remain humble, and it is this quality that causes Hashem to desire them. The teacher clarifies that this is a figurative explanation, emphasizing the humility of the Jewish people as the reason for Hashem's affection.

The verse continues, "Ki Atem HaMe'at"—because you are the fewest. The teacher explains that this means you diminish yourselves, you make yourselves small. He brings examples: Avraham said, "Va'anochi Afar Va'eifer"—I am but dust and ashes, showing his humility. Moshe and Aharon said, "V'nachnu Mah"—what are we, again expressing humility. In contrast, Nebuchadnezzar said, "Edameh Le'Elyon"—I will liken myself to the Most High, showing arrogance. Sancheriv said, "Mi Bechol Elohei Ha'aratzos"—who among all the gods of the lands, and Chiram said, "El Ani, Moshav Elohim Yashavti"—I am a god, I sit in the seat of God. The teacher points out that the Jewish people are characterized by humility, while these non-Jewish kings expressed arrogance and self-aggrandizement.

The teacher explains that in this context, the word "Ki"—for—means "because." It is used here as a language of explanation, showing that the reason is that you are diminished, you are few. The teacher notes that this is a continuation of the previous idea: the Jewish people are not chosen because of their numbers, but because they are humble and make themselves small.

The verse says, "Because of Hashem's love for you and because He kept the oath that He swore to your fathers, Hashem took you out with a strong hand and redeemed you from the house of slavery, from the hand of Pharaoh, king of Egypt." The teacher explains that the reason Hashem took the Jewish people out of Egypt is not because of their greatness or numbers, but rather because of His love for them and because He is keeping the promise He made to the forefathers. The teacher emphasizes that both factors—Hashem's love and His keeping of the oath—are the reasons for the redemption. He also notes that the verse is making a contrast: not because of one thing (greatness or numbers), but rather because of Hashem's love and His promise.

On the words "Ki Me'ahavas Hashem," Rashi says that here the word "Ki" means "but rather." It is not because of your numbers that Hashem desired you, but rather because of Hashem's love for you. The teacher points out that this is a contrast: not for the reason you might think (numbers), but for a different reason (love). He notes that this is similar to the previous explanation, where "Ki" is used as "but rather."

On the words "U'mishamro Es HaShvuah," Rashi explains that it is because of Hashem keeping the oath. The teacher clarifies that Hashem redeemed the Jewish people not only out of love, but also because He was keeping the promise, the oath, that He swore to the forefathers. This is an additional reason for the redemption.

The verse says, "And you shall know that Hashem your God, He is the God, the trustworthy God, who keeps the covenant and the kindness to those who love Him and to those who keep His mitzvos for a thousand generations." The teacher explains that Hashem keeps the covenant and kindness for a thousand generations to those who love Him and keep His mitzvos. He notes that elsewhere it says two thousand generations, and Rashi explains that when it says a thousand generations, it is referring to those who keep the mitzvos out of fear, while two thousand refers to those who do so out of love. The teacher elaborates that there are two levels: those who serve Hashem out of love and those who serve out of fear. The reward for serving out of love is greater, and that is why in one place it says two thousand generations, and here it says a thousand. The teacher also notes that perhaps Rashi should have explained these two levels earlier, as they appear in the verses in that order, but he suggests looking into the commentaries for why Rashi explains it here.

Rashi is addressing the phrase in the verse, where it says that Hashem keeps the covenant and kindness for a thousand generations, and he asks: elsewhere it says "for thousands" (meaning two thousand generations). Why here does it say "for a thousand"? Rashi explains that here, where it is next to those who keep His mitzvos—meaning those who do mitzvos out of fear—it says "for a thousand." But elsewhere, where it is next to "those who love Me"—meaning those who do mitzvos out of love, whose reward is greater—it says "for thousands." So, "those who love Him" refers to those who serve Hashem out of love, and "those who keep His mitzvos" refers to those who serve out of fear. Rashi is distinguishing between the two levels: doing mitzvos from love versus from fear, and the reward is greater for those who do out of love, which is why the Torah uses a larger number of generations in that context.

The verse says, "And He pays back His enemies to their face, to destroy them; He will not delay for His enemy, to his face He will pay him." The teacher explains that this means Hashem pays back those who hate Him, and specifically, He pays them the good that they do in this world. In other words, if someone who is considered an enemy of Hashem does something good, Hashem gives him his reward in this world, so that He can destroy him in the world to come. The idea is that Hashem does not delay paying back those who hate Him; He pays them immediately, in their lifetime, for any good they have done, but this is so that they will not have any reward left for the world to come. The phrase "to his face" means right away, in this world.

Rashi explains the phrase "Umeshalem lesonov el ponov"—He pays His enemies to their face. This means that during his lifetime, Hashem pays the person his good reward for the good deeds he has done, so that He can destroy him from the world to come. In other words, Hashem gives the person any reward he deserves in this world, so that he will not have any reward left in the next world. The payment is immediate, in this world, and the purpose is "lehaavido"—to destroy him, meaning he will not have a share in the world to come.

The verse says, "And you shall guard the mitzvah, and the chukim, and the mishpatim that I command you today to do them." The teacher explains that this means the opportunity to do mitzvos is today—hayom la'asosam, today to do them. The implication is that today, in this world, is the time for action, for doing mitzvos. The teacher elaborates that as the Alter Rebbe explains in Likkutei Torah, one moment of teshuvah and good deeds in this world is greater than all the life of the world to come. In this world, you can connect with the infinite, with the essence of Hashem, in the highest way, through action—hayom la'asosam. But "tomorrow," meaning in the world to come, is the time to receive reward—lemachar le'olem haba litol secharam. In Gan Eden, in the world to come, the reward is limited, but in this world, the opportunity for connection is unlimited. So, the verse is emphasizing that now is the time for action, and the reward comes later.

Rashi explains on the words "hayom la'asosam"—today to do them—that today, in this world, is the time to do mitzvos, and tomorrow, in the world to come, is the time to receive their reward. The teacher adds that this is as the Alter Rebbe explains: one moment of teshuvah and good deeds in this world is greater than all the life of the world to come, because in this world, through action, you can connect with Hashem in the highest way. In the world to come, the reward is limited, but the opportunity for connection through mitzvos is only in this world. So, "hayom la'asosam" means now is the time for doing, and "lemachar"—tomorrow, in the world to come—is the time for receiving reward.