The verse says, "And it will be, because you will listen to these laws, and you will keep them and do them, then Hashem your God will keep for you the covenant and the kindness that He swore to your fathers." The teacher explains that the simple meaning of Eikev tishmeun is that because you will listen to these laws and keep and do them, Hashem will keep His covenant and kindness to you. He notes that Rashi will explain the word Eikev as coming from the language of 'heel,' but in the straightforward sense, it means 'because.' The teacher then elaborates that the verse is promising that if you keep the mitzvos, Hashem will fulfill the promises made to the forefathers. He raises a question about the use of the word Eikev—why does the Torah use this unusual term for 'because'? He wonders if Rashi is adding a deeper meaning or if the verse is specifically referring to certain mitzvos. The teacher also discusses the conditional nature of Hashem's promise: if the original promise was conditional, then it's understandable that the reward is dependent on Eikev tishmeun. He questions where in the Torah we find that the Jewish people were specifically commanded regarding these 'light' mitzvos, and suggests that perhaps this is part of the promise. He concludes that the verse is emphasizing again that if the people keep the mitzvos, Hashem will reward them, but he wonders what the novelty is in repeating this condition.

On the phrase Ve'haya eikev tishmeun, Rashi explains that it refers to the 'light' mitzvos, the easy commandments that a person tends to step on with his heels, meaning he treats them lightly. The teacher explains that if you listen even to those mitzvos that people might disregard or consider unimportant, then the verse promises that Hashem will keep His covenant and kindness. The teacher also discusses why Rashi interprets Eikev as 'heel'—because it's an unusual word for 'because,' so Rashi sees it as referring to mitzvos that are stepped on with the heel. The teacher questions whether Rashi means the verse is only talking about these mitzvos, and how the rest of the verse would fit with that interpretation. He wonders if Rashi is just adding this as an additional layer of meaning, and suggests looking into the Rebbe's talks for further explanation.

On the phrase Ve'shamar Hashem, Rashi explains that Hashem will keep for you His promise. The teacher clarifies that this means Hashem will fulfill the promise He made to the forefathers, and that the verse mentions both the covenant and the kindness. He points out that if the promise was originally conditional, then it's understandable that its fulfillment depends on Eikev tishmeun. He also notes that the verse is emphasizing the reward for keeping the mitzvos, and that the specifics of the promise will be discussed further in the following verses.

The verse says, "And He will love you, and bless you, and multiply you. He will bless the fruit of your womb and the fruit of your land—your grain, your wine, your oil, the offspring of your cattle, and the choicest of your sheep—on the land that He swore to your fathers to give you." The teacher explains that Hashem will love, bless, and multiply the Jewish people, blessing their children and the produce of their land, specifically mentioning grain, wine, and oil. He also notes that the verse refers to the offspring of cattle (shigar alefecha) and the choicest of sheep (ashtores tzonecha). The teacher questions the language of the verse, asking what it means that Hashem will bless the ashtores tzonecha—the choicest of the sheep—and how this fits with the rest of the blessings. He points out that the verse is promising abundance and blessing in all areas: people, produce, and livestock, all as part of the fulfillment of Hashem's promise to the forefathers.

On the phrase shigar alefecha, Rashi explains that it refers to the offspring of your cattle—the young born to your cattle. The teacher elaborates that shigar means 'sending forth,' and alef is cattle, so the phrase means what the cattle send forth, i.e., their young. Rashi specifies that it refers to the female animals, as they send forth the offspring from their wombs. The teacher clarifies that this is specifically about the female animals giving birth to the young, and that the blessing is for abundant offspring among the cattle.

On the phrase ashtores tzonecha, Rashi brings several explanations. Menachem explains that ashtores refers to the choicest or strongest of the sheep, similar to the phrase abirei bashan—the mighty ones of Bashan. Rashi says this means the best of the flock. He also notes that in Bereishis, the phrase ashtores karnayim is used, which means strong or powerful, indicating a language of strength. Onkelos translates it as ve'edrei anach, meaning the herds of your sheep. The teacher explains that according to Onkelos, it's simply referring to the flocks or herds. The Sages say that they are called ashtores because they make their owners wealthy, as these are the valuable and high-quality sheep. The teacher discusses these different interpretations and how they all relate to the blessing of abundance and prosperity in livestock.

The verse says, "You will be blessed more than all the nations; there will not be a barren man or woman among you or among your animals." The teacher explains that this means the Jewish people will be more blessed than all other nations, and that there will be no barrenness—not among the people, neither men nor women, nor among the animals. He clarifies that akor refers to a man who cannot have children, and akara is a woman who cannot have children. The blessing is that there will be fertility and abundance among both people and animals.

On the word akor, Rashi explains that it means one who cannot give birth. The teacher clarifies that akor is a barren man, someone who is unable to father children. This is part of the blessing that there will be no barrenness among the Jewish people or their animals.

Hashem will remove from you all sicknesses. All the Egyptian diseases that you have known, He will not place upon you. Instead, He will put them upon all your enemies. The teacher explains that this means Hashem is promising to protect the Jewish people from the illnesses that were prevalent in Egypt, which they themselves had experienced and recognized. These afflictions will not befall them, but rather will befall their enemies. The teacher does not elaborate further on this verse in the transcript.

You will consume all the nations that Hashem your God gives to you. You should not have pity upon them, and you shall not worship their gods, for that is a stumbling block for you. The teacher explains that the verse is telling the Jewish people not to have mercy on the nations that Hashem is giving into their hands, and not to serve their gods, because doing so would be a trap and a stumbling block. He does not add further elaboration on this verse in the transcript.

When you will say in your heart, 'These nations are too many for me. How will I be able to drive them out?' The teacher explains that the verse is anticipating a concern the Jewish people might have: that the nations are too numerous to conquer. He translates the phrase as, 'When you will say in your heart, these nations are way too many for me. How will I be able to drive them out? How can we chase them away?' He notes that the Torah is addressing the possible fear or doubt that the people might have about their ability to conquer the land.

On the phrase Ki soimar bilvovecha – 'When you will say in your heart' – Rashi explains that here, the word ki must be understood as 'perhaps.' The teacher says, 'We are forced to translate over here the word ki as "perhaps" – perhaps you will say in your heart, because there are many, I cannot chase them away.' He explains that if you say so, the Torah responds, 'Don't say so.' The next verse continues, 'Don't be afraid of them.' The teacher points out that it is not possible to explain ki here in one of its other possible meanings, such as 'because' or 'but,' because then the verse would not make sense when it says, 'Don't be afraid of them.' Therefore, Rashi insists that ki here means 'perhaps,' introducing a possible concern or doubt that the people might have, and the Torah immediately reassures them not to be afraid.

Do not be afraid of them. Remember what Hashem your God did to Pharaoh and to all of Egypt. The teacher explains that the verse is telling the Jewish people not to fear these nations, but instead to remember all that Hashem did to Pharaoh and Egypt. He emphasizes that this is meant to reassure the people: just as Hashem performed miracles and wonders in Egypt, He will do the same for them now. The teacher does not add further elaboration on this verse in the transcript.

The great tests that your eyes saw, and the signs, and the wonders, and the strong hand, and the outstretched arm, with which Hashem your God took you out – so Hashem will do to all the nations that you fear. The teacher explains that the verse is recounting the miracles and wonders that Hashem performed in Egypt: the great tests, the signs (such as turning the staff into a snake and the blood on the dry land), the wonders (the plagues), the strong hand (which Rashi will explain as the plague of Dever), and the outstretched arm (which refers to the sword, the plague of the firstborn). He elaborates that these were all demonstrations of Hashem's power and that Hashem will similarly act against the nations the Jewish people are afraid of. The teacher also discusses at length the order and meaning of these terms, comparing how Rashi explains them in different places, and notes the distinctions between the signs and the wonders, and how the strong hand and outstretched arm refer to specific plagues. He brings in references from the Haggadah and other sources, noting that the strong hand is associated with the plague of Dever because the Torah uses the term 'Yad Hashem' specifically in that context. He also discusses the outstretched arm as referring to the sword used in the plague of the firstborn, and notes that the order and selection of these miracles are discussed by the Rebbe and other commentators. The teacher points out that the verse is meant to reassure the people that Hashem will do for them as He did in Egypt, and that the miracles are recounted here to strengthen their faith.

On the word ha-masos – 'the great tests' – Rashi explains that this refers to the tests that Hashem performed, as in the previous parsha, where Hashem says, 'Test me whether I can do so and so.' The teacher explains that these are the great tests that the Jewish people saw with their own eyes, where Hashem demonstrated His power through miraculous events. He notes that these tests were meant to show Hashem's strength and to prove to the people that He could do whatever He promised.

On the word ve-ha-osos – 'the signs' – Rashi explains that these are things like, 'It became a snake,' and 'It became blood on the dry land.' The teacher elaborates that these signs refer to the miracles that Moshe performed in Egypt to prove that he was sent by Hashem, such as turning the staff into a snake and turning water into blood. He notes that Rashi brings these examples from the book of Shmos, and that these signs were meant to convince the people of Moshe's mission. The teacher also compares how Rashi explains these signs in different places, noting that sometimes Rashi emphasizes that these were signs to believe in Moshe as Hashem's messenger, and sometimes he focuses on the miraculous nature of the events themselves. He points out that the signs mentioned here are not necessarily plagues, but rather miraculous proofs of Hashem's power and Moshe's legitimacy as a leader.

Rashi explains that the word u'moifsim refers to the wondrous plagues, the extraordinary plagues that Hashem brought upon the Egyptians. These were not just ordinary plagues, but rather miraculous and remarkable ones. The teacher elaborates that these moifsim are the plagues that were unique and wondrous in their nature, as opposed to the regular signs or miracles. He notes that Rashi here is distinguishing between the different types of miracles and plagues that took place in Egypt, and specifically calls these the wondrous plagues.

Rashi explains that the phrase veha'yad ha'chazokah refers specifically to the plague of pestilence, the dever. The teacher points out that in the book of Shemos, during the plagues, the Torah uses the phrase "the hand of Hashem" in connection with the plague of pestilence that struck the Egyptians' cattle. In the Haggadah as well, it is brought down that bi'yad ha'chazokah refers to the dever, as it says in the verse, "the hand of Hashem was upon their cattle." The teacher explains that because the Torah uses the word "hand" specifically in reference to the plague of pestilence, Rashi identifies yad ha'chazokah as the dever. He also notes that while the phrase "the hand of Hashem" appears in other contexts in the Chumash, here it is specifically tied to the plague of pestilence in Egypt.

Rashi explains that veha'zeroa ha'netuya refers to the sword that was used during the plague of the firstborn, makas bechoros. The teacher elaborates that in the Haggadah, it is also brought down that this phrase refers to the sword with which Hashem killed the Egyptian firstborn. The Rebbe discusses in the Haggadah why these particular plagues are singled out and the order in which they are mentioned. He explains that first Hashem struck their possessions (the cattle), then He struck their firstborn, and then He did judgment against their gods and the Nile. The teacher notes that the phrase zeroa netuya is found by the plague of the sword, and that is why Rashi explains it as referring to the sword of makas bechoros.

The verse says that Hashem will also send the tzira against them, until those who remain and those who are hiding from you will be destroyed. The teacher explains that the tzira was a kind of flying insect, as Rashi will explain further. This insect would attack the enemies of the Jewish people, even those who were left over or hiding. The teacher references the verse in Shemos where Hashem says He will send the tzira before the Jews, and Rashi there also explains it as a type of flying insect that would strike the enemies in their eyes and inject poison, causing them to die. The teacher notes that this is mentioned at the very beginning of the conquest of the land, and that the tzira played a role in driving out the nations from before the Jewish people, even reaching those who tried to hide.

Rashi explains that tzira is a kind of flying insect, a min sheretz ha'of. The teacher elaborates that this insect would inject a bitter substance into the enemies, castrating them and blinding their eyes, no matter where they tried to hide. Rashi adds details here that are not mentioned in the earlier Rashi in Shemos, such as the fact that the tzira would castrate them and blind them wherever they were hiding. The teacher points out that these additional details help explain how the tzira was able to reach even those who were left over or hiding from the Jewish people.

The verse says, "Do not be afraid of them, for Hashem your God is in your midst, a great and awesome God." The teacher explains that after Hashem promises to send the tzira to help the Jewish people, He tells them not to be afraid of the nations they are about to face. The reason is that Hashem Himself is with them, and He is a mighty and awe-inspiring God. The teacher emphasizes that the Jewish people should not be intimidated by the size or strength of the nations, because Hashem's presence among them is what guarantees their victory.

The verse says that Hashem your God will drive out these nations from before you little by little; you will not be able to destroy them quickly, lest the animals of the field increase against you. The teacher explains that Hashem will not remove all the nations at once, but rather gradually, so that the land does not become overrun by wild animals. If the Jewish people were to destroy all the nations too quickly, the animals would multiply and become a danger. The teacher notes that this gradual process is for the benefit of the Jewish people, to ensure their safety as they settle the land.

Rashi asks, why does the verse say, "lest the animals of the field increase against you"? If the Jewish people are doing Hashem's will, they should not have to fear the animals, as it says in Iyov, "the animals of the field will be at peace with you." Rashi answers that it was revealed before Hashem that the Jewish people would eventually sin, and therefore, from the outset, Hashem arranged it so that the nations would not be driven out all at once. The teacher explains that if the Jewish people were always righteous, the animals would not be a threat, but since Hashem knew they would sin, He made it so that the process would be gradual, and the animals would not overrun the land.

This verse says, "And Hashem your God will give them before you, and He will confuse them with a great confusion until they are destroyed." The teacher explains that Hashem will deliver the nations into your hands and will cause a great confusion among them, leading to their destruction. The focus here is on the idea that Hashem will not just give you victory, but will actively intervene to create chaos and panic among your enemies, making it easier for you to defeat them. The teacher then transitions to the Rashi on the word Vehamam, which is discussed in the next unit.

On the word Vehamam, Rashi comments that it is vocalized entirely with a komatz, because the final mem is not part of the root of the word. The teacher explains that this is similar to the phrase Veham osam—meaning, 'and He confused them.' However, in the verse in Yeshaya (Isaiah) 28:28, Vehamam galgal eglosoy, the verb is entirely from the root, so half is komatz and half is patach, as is usual for a verb with three root letters. The teacher elaborates that in our verse, the mem at the end is not part of the root, so the entire word is vocalized with a komatz, while in the Yeshaya verse, the mem is part of the root, so the vocalization is split. This is a grammatical point about the structure of the Hebrew word and how it is pronounced, and Rashi brings it to clarify why the Torah uses this particular vocalization here.

This verse says, "And He will give their kings into your hand, and you will destroy their name from under the heavens; no man will stand before you until you have destroyed them." The teacher explains that Hashem will deliver the kings of these nations into your hands, and you will erase their names from under the heavens, meaning their memory and their power will be completely wiped out. No one will be able to stand up against you until you have finished destroying them. The emphasis is on the totality of the victory that Hashem promises: not only will you defeat their armies, but their kings and their very names will be obliterated, and no one will be able to resist you. The teacher reads the verse and gives a straightforward explanation, focusing on the completeness of the destruction and the assurance of Hashem's help in achieving it.

This verse says, "The graven images of their gods you shall burn in fire. You shall not desire the silver and gold that is upon them and take it for yourself, lest you be ensnared by it, for it is an abomination to Hashem your God." The teacher explains that you are commanded to burn the idols of the nations in fire and not to covet the silver and gold that covers them or is attached to them. You should not take it for yourself, because if you do, you might be ensnared by it—meaning, it could become a stumbling block for you, leading you to sin. The reason is that these idols and their adornments are an abomination to Hashem your God. The teacher emphasizes that even the valuable materials associated with idolatry must be destroyed and not kept, because they are tainted by their association with idol worship and could lead a person astray.

This verse says, "You shall not bring an abomination into your house, lest you become destroyed like it. You shall utterly detest it and utterly abhor it, for it is something that must be destroyed." The teacher explains that you are forbidden to bring any abominable thing—meaning, anything associated with idol worship—into your home. If you do, you will become cherem like it, meaning you will be destroyed or excommunicated just like the idol itself. The Torah uses strong language: shaketz teshaketzenu—you should totally disgust it, and saev tesaavenu—you should utterly abhor it, because it is cherem, something that must be destroyed. The teacher notes that sometimes the term cherem means something that is excommunicated or totally destroyed, and here it means that if you bring such an abomination into your house, you will share its fate.

This verse says, "All the mitzvah that I command you today, you shall guard to do, so that you will live and multiply and come and inherit the land that Hashem swore to your fathers." The teacher explains that the verse is telling us to keep all the mitzvos that Hashem commands, so that we will merit life, increase, and inherit the land promised to our ancestors. He then brings the Midrash Aggadah, which says: if you start a mitzvah, you should finish it. The mitzvah is only called by the name of the one who completes it. As an example, the teacher brings the verse in Yehoshua: "And the bones of Yosef, which the Bnei Yisrael brought up from Mitzrayim, they buried in Shechem." Even though it was Moshe Rabbeinu who took care of Yosef's bones and brought them up from Egypt, because he did not finish the mitzvah—he did not bury them in Eretz Yisrael—it is called on the name of the Bnei Yisrael, who completed it. The teacher elaborates that this teaches us the importance of finishing a mitzvah, not just starting it, because the credit goes to the one who completes the task.

On the words Kol HaMitzvah, Rashi says it means its simple meaning, but the Midrash Aggadah teaches: if you begin a mitzvah, finish it, for it is only called by the name of the one who completes it. The teacher explains that the verse says, "All the mitzvah that I command you today," and the Midrash Aggadah derives from this that if you start a mitzvah, you should finish it. The mitzvah is not called by the name of the one who starts it, but by the one who completes it. The proof is from the verse in Yehoshua: "And the bones of Yosef, which the Bnei Yisrael brought up from Mitzrayim, they buried in Shechem." The teacher points out that it was really Moshe Rabbeinu who was involved in bringing up Yosef's bones, as the verse in Shemos says, but because he did not finish the mitzvah—he did not bury them in Eretz Yisrael—it is attributed to the Bnei Yisrael, who completed the burial. The teacher notes that Rashi brings this idea in other places as well, and it teaches us the importance of completing a mitzvah, because the one who finishes it gets the credit.

You shall remember the entire way that Hashem your God led you these forty years in the desert, to afflict you and to test you, to know what is in your heart—whether you will keep His mitzvos or not. The teacher explains that the verse is telling us to remember how Hashem led the Jewish people in the desert for forty years, and that this was for the purpose of afflicting them and testing them, to see what was in their hearts, whether they would keep the mitzvos or not. The point is that Hashem put them through these experiences to see if they would remain loyal and keep His commandments even under difficult circumstances.

Rashi explains on the words 'HaTishmor Mitzvosav'—whether you will keep His mitzvos—that this means you should not test Hashem and you should not be critical of Him. In other words, the test was to see if the Jewish people would keep the mitzvos without questioning or challenging Hashem, not to test Him or to have doubts about Him.

The verse says, 'He afflicted you and let you go hungry, and then He fed you the mon, which you did not know and your fathers did not know, in order to make you know that man does not live by bread alone, but by everything that comes from the mouth of Hashem does man live.' The teacher explains that Hashem made the Jewish people hungry and then gave them the mon, which was something completely new to them and to their ancestors. The purpose was to teach them that their sustenance does not come only from bread or natural means, but from whatever Hashem decrees—that is, from the word of Hashem. The experience of the mon was to show that Hashem can provide in miraculous ways, and that a person’s life is dependent on Hashem’s will, not just on physical food.

'Your garments did not wear out upon you, and your foot did not swell up like dough, these forty years.' The teacher explains that during the forty years in the desert, the Jewish people's clothing did not wear out, and their feet did not become swollen. This was a miracle that showed Hashem’s care for them even in the harsh conditions of the desert.

Rashi explains on 'Simlascha lo balsoh'—your garments did not wear out—that the clouds of glory would rub their clothing and iron them, like pressed garments. Even the children, as they grew, their clothing grew with them, just like the garment of a turtle grows with it. So the miracle was not only that the clothing did not wear out, but also that it remained clean and pressed, and that it grew along with the children as they got older.

On 'Lo batzekah'—your foot did not become like dough—the teacher explains that this means their feet did not swell up like dough, which is what happens to people who walk barefoot for a long time. In the desert, even though they might have gone barefoot, their feet did not swell up as would normally happen. The teacher wonders why they had to go barefoot, and whether there are other places where it says they went barefoot, but the main point is that their feet were protected from swelling during the forty years in the desert.

'You shall know in your heart that just as a man chastises his son, so Hashem your God chastises you.' The teacher explains that the verse is telling us to recognize that the difficulties and challenges Hashem gave the Jewish people in the desert were like the rebuke or discipline that a father gives his son. It was all for their benefit and growth, not out of anger or punishment, but out of love and care, just as a father disciplines his child for his own good.

'You shall keep the mitzvos of Hashem your God, to go in His ways and to fear Him.' The teacher explains that after describing all the kindness and miracles that Hashem did for the Jewish people, the Torah concludes that they should therefore keep His mitzvos, follow in His ways, and have awe of Him. The experiences in the desert were meant to instill this sense of loyalty, obedience, and reverence for Hashem.

Hashem your God is bringing you to a good land. The Torah describes this land as a place of water brooks, springs, and depths that come out in the valleys and in the mountains. The teacher explains that this means Eretz Yisroel is a land with plenty of water sources—brooks, springs, and fountains that flow both in the valleys and in the mountains. This is part of the praise of Eretz Yisroel, that it is not a dry land, but rather one that is blessed with abundant water, which is essential for life and for agriculture. The teacher reads the verse and translates it, emphasizing the abundance and variety of water sources as a sign of the land's goodness.

The verse continues to praise Eretz Yisroel as a land of wheat and barley, vine, fig, and pomegranate—a land of olive oil and honey. The teacher translates and explains each of these seven species, known as the shiv'as haminim, which are the special produce for which Eretz Yisroel is praised. He lists them: wheat, barley, grapevine, fig, pomegranate, olive (for oil), and honey. The teacher notes that 'honey' here refers to date honey, not bee honey. These species are singled out because they are the main agricultural products of Eretz Yisroel and have special significance in halacha, such as for the mitzvah of bikkurim (first fruits) and for the blessings said after eating them. The teacher reads the verse, translates it, and points out the importance of these species as part of the land's praise.

On the phrase zeis shemen, Rashi explains that it means olives that produce oil. The teacher reads and translates Rashi: 'olives that make oil.' He clarifies that the Torah is not just praising the land for having olives, but specifically for having olives that are good for producing oil, which is a valuable product. The teacher emphasizes that this is part of the praise of Eretz Yisroel, that it produces not just any olives, but olives suitable for making oil, which was important for food, lighting, and anointing in the times of the Torah.

The verse describes Eretz Yisroel as a land where you will not eat bread in poverty or want—lo bemiskenus toichal bah lechem—meaning you will not have to eat bread out of need or poverty. Rather, you will lack nothing there. The teacher explains that this means Eretz Yisroel is a land of plenty, where nothing is missing. The verse continues: it is a land whose stones are iron, and from its mountains you will mine copper. The teacher translates and elaborates that the land is not only blessed with food and water, but also with natural resources—iron in the stones and copper in the mountains. This further adds to the praise of the land, showing that it is rich in all kinds of resources, both agricultural and mineral.

The verse says: 'You will eat, you will be satisfied, and you will bless Hashem your God for the good land that He has given you.' The teacher translates and explains that this is the source for the mitzvah of birchas hamazon, the blessing after eating. When a person eats and is satisfied, he is required to thank Hashem for the good land that He has given. The teacher emphasizes that this is not just a general gratitude, but a specific mitzvah to bless Hashem after eating and being satisfied, recognizing that the food and the land are gifts from Hashem. This verse is the basis for the halacha that one must recite birchas hamazon after a meal in which he is satisfied.