ספר דברים - פרשת כי תבא - כו:טז-יט - שלישי

The verse says: "This day, Hashem your God commands you to do these statutes and these rules, and you shall guard and do them with all your heart and with all your soul." The Torah is telling us that Hashem is instructing us to keep these chukim and mishpatim, and not just to do them, but to guard them and fulfill them with all our heart and soul. The emphasis is on the attitude and dedication with which we approach the mitzvos—not just as a checklist, but with our full being, emotionally and spiritually invested in their observance.

Rashi explains the phrase "HaYom HaZeh Hashem Elokecha Metzavcha"—"Today Hashem your God commands you"—by noting that even though these mitzvos were given a long time ago, the Torah wants us to treat them as if they are new every day. Rashi says, "Bechol yom yihyu be'einecha chadashim"—every day they should be in your eyes as new, as if on this very day you were commanded regarding them. The teacher elaborates that when something is new, a person treats it differently than something old or routine. The Torah is telling us to approach mitzvos with a sense of freshness and excitement, as if we are hearing them for the first time today.

On the words "V'shamarta v'asisa osam"—"and you shall guard and do them"—Rashi says that this is a bas kol mevorchaso, a heavenly voice blessing the person. The teacher explains that it's as if Hashem is saying, "You brought bikurim today, and you will do it again next year." The phrase "tishane l'shana haba'ah" means that you will renew this mitzvah for the coming year. So, while the first part of the verse is a command, this part is a promise or a blessing: since you have kept and done the mitzvah this year, you will merit to do it again next year. The teacher points out that this is not just a command, but also an assurance from Hashem that you will have the opportunity to continue fulfilling the mitzvos in the future.

The verse says: "You have chosen Hashem today to be for you a God, to go in His ways, to guard His statutes, His mitzvos, and His rules, and to listen to His voice." The teacher explains that this verse is describing the special relationship between the Jewish people and Hashem. We are choosing Hashem to be our God, committing ourselves to follow His ways, keep His mitzvos, and listen to His voice. This is a declaration of loyalty and dedication, emphasizing the mutual commitment between us and Hashem.

Rashi addresses the meaning of the words "he'emarta" and "he'emircha"—terms that appear in these verses. The teacher explains that there is no other place in Tanach that uses these words in this way, so Rashi says "ein lecha eid mochiach b'mikra"—there is no other testimony in scripture to clarify their meaning. Rashi then offers his own explanation: "shehu lashon hafrasha v'havdalah"—it is a language of separation and distinction. The teacher elaborates that Hashem is saying, "I have separated you from the strange gods to be your God." In other words, Hashem separated us from the nations of the world so that we would be His special people, and we, in turn, separate ourselves from other gods to serve only Hashem. Rashi then brings a proof from another verse, "yisamru kol po'alei aven"—which means to praise or glorify. So, in this context, "he'emarta" and "he'emircha" also carry the meaning of glorifying or praising: we glorify Hashem, and Hashem glorifies us. The teacher emphasizes that this is a unique expression of the mutual relationship and distinction between Hashem and the Jewish people.

The verse says: "And Hashem has chosen you today to be for Him a treasured nation, as He spoke to you, and to keep all His mitzvos." The teacher explains that Hashem is declaring the Jewish people to be His am segulah—a treasured nation—just as He promised. This special status is tied to our commitment to keep all of Hashem's mitzvos. The verse is reinforcing the idea that our unique relationship with Hashem is both a privilege and a responsibility, as we are expected to uphold His commandments as His chosen people.

Rashi explains the phrase "ka'asher diber lach"—"as He spoke to you"—by referencing the verse "v'heyisem li segulah"—"and you shall be to Me a treasured nation" from Shemos 19:5. The teacher notes that this is a direct connection to Hashem's earlier promise at Har Sinai, where He told the Jewish people that they would be His special nation if they keep His covenant. This Rashi is showing that the current verse is a fulfillment and continuation of that original promise.

This verse says that Hashem will make you higher, above all the nations that He has made, for praise, for a name, and for glory, and so that you will be a holy nation to Hashem your God, as He has spoken. The teacher explains that this means Hashem will elevate the Jewish people above all other nations, giving them a special status. This elevation is not just in a physical sense, but also in terms of reputation and spiritual glory—l'sehila means for praise, l'shem for a good name, and l'siferes for glory. The ultimate purpose is for the Jewish people to be a holy nation to Hashem, as He promised. The teacher emphasizes that this is a fulfillment of Hashem's word, that the Jewish people will be His treasured and holy nation, distinct from all others.

On the phrase "and to be a holy nation to Hashem your God, as He has spoken," Rashi comments that this refers to the verse in Vayikra, "And you shall be holy to Me" (v'hiyisem li kedoshim). The teacher explains that this is a direct connection to what Hashem said earlier in the Torah, that the Jewish people are to be holy and set apart for Him. This is the fulfillment of Hashem's promise, that the Jewish people will be sanctified and dedicated to Him, as stated in the earlier verse.