ספר דברים - פרשת וילך - לא:כ-כד - ששי

The verse says: When I bring them to the land that I have sworn to their forefathers, a land flowing with milk and honey, they will eat, be satisfied, and live on the fat of the land. Then, they will turn to other deities and serve them, provoking Me and violating My covenant. The teacher explains that Hashem is describing what will happen when the Jewish people enter Eretz Yisroel — they will enjoy the abundance of the land, but unfortunately, this will lead them to turn away from Hashem, serve other gods, and break the covenant. The verse uses the word v'niyatsuni, meaning they will provoke Hashem, and v'hifer es brisi, they will violate His covenant. The teacher emphasizes the progression: first, they enjoy the land, then they turn to other gods, and this leads to Hashem being provoked and the covenant being broken.

On the words v'niyatsuni, Rashi explains that it means 'they provoked Me,' and similarly, every mention of the word niyuts in the Torah is an expression of anger. The teacher points out that whenever the Torah uses this term, it is referring to Hashem being angered by the actions of the Jewish people.

The verse continues: And it will be, when they encounter many evils and troubles, this song will bear witness against them, for it will not be forgotten from the mouth of their offspring. For I know their inclination, what they are planning to do today, even before I bring them into the land that I have sworn to give them. The teacher explains that Hashem is saying that when the Jewish people experience many troubles, the song — meaning the words of this parsha — will serve as a testimony against them. It will remind them that they were warned in advance about the consequences of turning away from Hashem. Hashem says He knows their inclination and what they are planning even before they enter the land. The teacher emphasizes that this is a prediction and a warning, showing Hashem's foreknowledge of their actions.

On the words v'anesa hashira hazos lefanav le'ed, Rashi explains that this means 'that in it I had warned them, concerning all the things that are now befalling them.' The teacher elaborates that when the Jewish people read this song, they will not be able to claim that they were unaware of the consequences. The song itself contains the warning about all the evils that would befall them if they stray from Hashem. Therefore, it serves as a testimony and a reminder that they were forewarned.

On the words ki lo tishokach mipizari — for it will not be forgotten from the mouth of their offspring — the teacher explains that this is a promise to Israel: the Torah will never be entirely forgotten by their descendants. No matter what happens, the Torah will always remain with the Jewish people in some form. This is a guarantee from Hashem that the Torah will never be completely lost from their lineage.

The verse says: And Moshe wrote this song on that day and taught it to the children of Israel. The teacher explains that Moshe committed the words of this song to writing and then taught it to the Jewish people, ensuring that they would know it and remember its message.

The verse says: And he commanded Yehoshua bin Nun and said, 'Be strong and courageous, for you shall bring the children of Israel to the land that I have sworn to them, and I will be with you.' The teacher explains that Moshe, or rather Hashem, is giving Yehoshua encouragement and strength, telling him that he will be the one to bring the Jewish people into Eretz Yisroel, and Hashem will be with him. The phrase chazak ve'emotz means to be strong and courageous, and this is Hashem's reassurance to Yehoshua as he prepares to lead the people.

On the words v'yitsaves Yehoshua bin Nun, Rashi explains that this refers back to above, where the subject is the shechina. As is evident from the words, 'to the land that I have sworn to them,' it is Hashem speaking in the first person. The teacher clarifies that the command to Yehoshua is not from Moshe, but from Hashem Himself, as indicated by the language of the verse.

The verse discusses how Moshe commanded Yehoshua bin Nun. The teacher explains that the command to Yehoshua bin Nun, as mentioned here, is actually referring to Hashem commanding Yehoshua, not Moshe. This is evident from the context and the language used, particularly the phrase "to the land that I have sworn to them," which is in the first person, indicating that Hashem is the speaker. The teacher points out that Rashi comments on this, clarifying that the subject here is the Shechina, the Divine Presence, and not Moshe. So, when it says that Yehoshua was commanded, it means Hashem was the one giving the command, as seen from the words of the Shechina, "nishbati."

This verse describes how, when Moshe finished writing the words of this Torah in a scroll, he wrote them until their very completion. The teacher explains that Moshe wrote the entire Torah scroll, completing it fully, and emphasizes that this was done until the very end, meaning nothing was left out or unfinished.