ספר דברים - פרשת כי תבא - כז:א-י - רביעי

The pasuk says: "And Moshe and the elders of Yisroel commanded the people, saying: Guard all the mitzvah that I am commanding you today." Here, Moshe together with the elders addresses the entire nation, instructing them to be careful with all the mitzvos. The emphasis is on the word "all"—not just some of the mitzvos, but every single one. The pasuk uses the singular "mitzvah" to refer to all the mitzvos collectively, highlighting the importance of keeping the Torah as a whole, not picking and choosing. This is a general command to observe the Torah in its entirety, as Moshe is about to give them specific instructions for when they enter Eretz Yisroel.

Rashi explains on the words "Shamor Es Kol HaMitzvah" that the word "shamor" is in the present tense. He brings the term "gardant" in French, which means to guard or to keep, emphasizing that this is an ongoing, continuous obligation. It's not just a one-time thing, but something that applies at all times. Rashi is pointing out that the Torah is telling us to always be guarding and keeping the mitzvos, not just occasionally or when it's convenient. This is a constant responsibility.

The next pasuk says: "And it will be on the day that you cross the Jordan to the land that Hashem your God is giving you, you shall set up for yourself great stones and coat them with plaster." Here, Moshe tells the people that when they cross the Jordan River into Eretz Yisroel, they are to take large stones and cover them with plaster. This is a preparation for what will come next, which is writing the words of the Torah on these stones. The stones are to be set up as a monument, and the plaster is to make them suitable for writing. This is part of the process of establishing the Torah in the land as soon as they enter.

Rashi comments on the words "VeHakemos Lecha"—"you shall set up for yourself"—that this refers to setting up the stones in the Jordan. Afterwards, you take other stones from there and build from them a mizbeach, an altar, on Har Eival. So, there are three sets of stones: twelve in the Jordan, twelve in Gilgal, and twelve on Har Eival. Rashi brings this from the Gemara in Sotah, which explains that there were three different groups of stones, each with its own purpose. The first set is placed in the Jordan itself, the second set is set up in Gilgal where they first camped, and the third set is used to build the altar on Har Eival. This shows the significance and the multiple stages of this mitzvah as they enter the land.

The pasuk continues: "And you shall write upon them all the words of this Torah when you cross over, so that you may come to the land that Hashem your God is giving you, a land flowing with milk and honey, as Hashem, the God of your fathers, spoke to you." The Torah commands that all the words of the Torah should be written on these stones after they cross the Jordan. The purpose is so that when they enter Eretz Yisroel, the Torah will be established in the land right away. The pasuk describes Eretz Yisroel as a land flowing with milk and honey, emphasizing the special quality of the land and the fulfillment of Hashem's promise to the Avos. The writing of the Torah on the stones is a public declaration that the Torah is the foundation of their life in Eretz Yisroel.

The next pasuk says: "And it will be when you cross the Jordan, you shall set up these stones that I am commanding you today on Har Eival, and you shall coat them with plaster." This repeats the instruction, but now specifies that the stones are to be set up on Har Eival. After crossing the Jordan, the stones are to be erected on the mountain, and again, they are to be covered with plaster to prepare them for the writing of the Torah. This emphasizes the importance of this act as a central event upon entering the land, making the Torah visible and accessible to everyone.

The verse says, "And you shall build there an altar to Hashem your God, an altar of stones; you shall not lift up any iron upon them." The teacher explains that when the Jewish people enter the land, they are commanded to build an altar specifically out of stones. There is a prohibition here: you are not allowed to use iron tools on the stones of the altar. The reason, as the teacher elaborates, is that iron is associated with weapons and war, and the altar is meant to bring peace and atonement. Therefore, it is inappropriate to use something that shortens life, like iron, in the service of something that brings life and forgiveness. The teacher emphasizes that this is a recurring theme in the Torah, that the tools and materials used for holy purposes must be fitting and appropriate for their function.

This verse continues the instructions about the altar: "Whole stones shall you build the altar of Hashem your God, and you shall offer burnt offerings upon it to Hashem your God." The teacher points out that not only must the stones not be cut with iron, but they must also be whole, unblemished stones. The altar must be built in a way that preserves the natural integrity of the stones. The teacher adds that this is part of the general principle that when serving Hashem, we should bring things in their complete and perfect state, not something broken or incomplete. After building the altar, the people are to bring offerings on it, specifically olos, burnt offerings, as an act of dedication and gratitude upon entering the land.

The verse says, "And you shall offer peace offerings, and you shall eat there, and you shall rejoice before Hashem your God." The teacher explains that after bringing the burnt offerings, the people are also to bring shlomim, peace offerings. Unlike the burnt offering, which is entirely consumed on the altar, the peace offering is partially eaten by the people themselves. This creates a sense of celebration and joy, as the verse says, "and you shall rejoice before Hashem your God." The teacher notes that this is a communal event, a time of happiness and unity, as the people come together to celebrate their entry into the land and their relationship with Hashem. Eating the offerings in a state of holiness and joy is an important part of the mitzvah.

The verse instructs, "And you shall write upon the stones all the words of this Torah, explained very well." The teacher explains that after building the altar, the people are commanded to write the entire Torah on the stones. The phrase "explained very well" means that it should be written in a way that is clear and understandable. The teacher elaborates that this is to ensure that everyone, including those who may not be fluent in Hebrew, can understand the Torah and its commandments. This public display of the Torah serves as a reminder and a teaching tool for all who enter the land.

The Rashi on "ba'er heitev" explains that it means "in seventy languages." The teacher says that Rashi is teaching us that the Torah was written on the stones not only in Hebrew, but in all seventy languages of the world. This was so that everyone, even non-Jews, could read and understand the Torah. The teacher points out that this shows the universal message of the Torah, and the importance of making it accessible to all people. It also emphasizes the responsibility of the Jewish people to be a light to the nations, sharing the teachings of the Torah with the world.

The verse says, "And Moshe and the Kohanim, the Levites, spoke to all Israel, saying: Be attentive and hear, Israel; this day you have become a people to Hashem your God." The teacher explains that Moshe, together with the Kohanim and Levites, addresses the entire nation to emphasize the importance of what is about to be said. The phrase "be attentive and hear" is a call for the people to focus and internalize the message. The teacher elaborates that "this day you have become a people to Hashem your God" means that on this day, with the entry into the land and the acceptance of the Torah, the Jewish people are reaffirming their covenant and identity as Hashem's nation. It is a moment of renewal and commitment, not just a historical event but something that should be felt as new and fresh every day.

The Rashi on "hasket" says "as the Targum translates." The teacher explains that Rashi is pointing us to look at the Targum, the Aramaic translation, for the meaning of the word. The Targum translates "hasket" as "gather together" or "pay attention." The teacher notes that this is an unusual word in the Torah, and Rashi is helping us understand its meaning by referring us to the traditional translation. The idea is that Moshe is telling the people to gather together and listen carefully to what is being said, emphasizing the importance of unity and attentiveness at this crucial moment.

The Rashi on "hayom hazeh nihyeisa le'am" explains: "Every day it should be in your eyes as if today you entered into the covenant with Him." The teacher elaborates that Rashi is teaching us that the relationship between the Jewish people and Hashem is not just a one-time event in history, but something that should be renewed and felt every day. Each day, a person should feel as if they are entering into the covenant anew, with the same excitement and commitment as the first time. The teacher emphasizes that this is a powerful lesson in how to approach our connection to Hashem and the Torah, always with a sense of freshness and renewal.