ספר דברים - פרשת וילך - לא:כה-ל - שביעי

Moshe commanded the Leviim, those who carried the Ark of the Covenant of HaShem. The verse is introducing Moshe's instructions to the Leviim, specifically those who were responsible for transporting the Ark. This sets the stage for the next command that Moshe is about to give regarding the Torah scroll and its placement.

Moshe tells the Leviim, 'Take this Torah scroll and place it alongside the Ark of the Covenant of HaShem, your God. And it will be there as a witness.' The command is for the Leviim to take the Sefer Torah and put it next to the Ark. The phrase 'and it will be there as a witness' means that the Torah itself will serve as a testimony for the Jewish people. This is a physical act with a symbolic meaning: the Torah is not just a book, but a witness to the covenant and the obligations of the Jewish people.

On the word 'Lakoach'—'take'—the verb is using a form known as 'polel,' which denotes ongoing fulfillment. This is similar to other verbs like 'Zocher'—'remember,' 'Shomer'—'observe,' and 'Holech'—'going.' In these forms, the verb implies a continuous or ongoing action, not just a one-time event. For example, 'Holech vechoser' means continually diminishing, or 'Holech' as in continually traveling. So here, 'Lakoach' is not just a one-time taking, but an ongoing responsibility regarding the Torah.

On the phrase 'mitzad aron bris HaShem'—'alongside the Ark of the Covenant of HaShem, your God'—the sages of Israel differ in the Gemara, in Bava Basra. Some say that there was a board that projected outward from the Ark, and the Torah scroll was placed there. Others say that it was placed alongside the tablets, inside the Ark itself. So there is a dispute whether the Torah was placed outside the Ark, on a special shelf or board, or inside the Ark together with the luchos, the tablets.

Moshe says, 'For I know your rebellious spirit and your stubbornness. Even while I am alive with you today, you are rebelling against HaShem. And surely after my death.' Moshe is expressing his awareness of the people's tendency to rebel and be stubborn. He says that even during his lifetime, when he is present among them, they are already rebelling against HaShem. Therefore, it is certain that after his death, this tendency will only increase. Moshe is warning the people and setting the stage for the strong admonitions and testimony he is about to give.

'Assemble to me all the elders of your tribes and your officers, and I will speak these words in their ears, and I will call upon the heaven and earth as witnesses against them.' Moshe commands that all the elders and officers be gathered so that he can address them directly. He says he will speak these words into their ears, meaning he will make sure they hear and understand the message. He also says he will call upon the heaven and earth as witnesses against them, invoking these as eternal witnesses to the covenant and the warnings he is about to deliver.

On the phrase 'Hakheilu eilai'—'Assemble to me'—the teacher explains that on this day, they did not blow the trumpets to assemble the congregation, as was usually done. Normally, the Torah says, 'Aseh lecha'—'Make for yourself two trumpets of silver, and they will be for you to call the assembly.' This command was directed personally to Moshe, as both 'for yourself' and 'for you' are written in the singular. Moshe made these trumpets and kept them in his possession, and he did not give Yehoshua authority over them during his lifetime. Moreover, these trumpets were hidden away by HaShem even during Moshe's lifetime, prior to the day of his passing. This was to fulfill the verse, 'There is no ruling on the day of death.' So, on that day, Moshe did not actually rule by using the trumpets. The teacher also addresses the phrase 'I will call upon the heaven and the earth as witnesses against them.' If you might object that G-d already called them as witnesses earlier, the answer is that previously, G-d was addressing Israel regarding this matter, but not the heaven and earth directly. Now, however, G-d addresses the heavens and the earth directly, as in the verse 'Haazinu hashamayim.' This is a new level of testimony, involving the heavens and earth as direct witnesses.

"And I will call upon the heaven and the earth as witnesses against them." The teacher explains that you might ask: Did Hashem not already call the heavens and the earth as witnesses earlier, as it says, "I call upon the heavens and the earth as witnesses"? The answer is that previously, Hashem was addressing Israel about this matter, but He was not directly addressing the heavens and the earth themselves. Now, however, Hashem comes to say, "Haazinu HaShomayim"—Listen, O heavens—directly addressing the heavens and the earth as witnesses.

"For I know that after my death you will surely become corrupted and deviate from the way which I commanded you, and evil will befall you at the end of days, because you did evil in the eyes of Hashem to provoke Him with the work of your hands." The teacher reads and explains that Moshe is saying he knows the people will rebel and be stubborn, and even while he is alive with them, they are rebelling against Hashem. Surely, then, after his death, they will stray even more. Moshe is warning them that after his passing, they will corrupt themselves and turn away from the path he commanded, and as a result, evil will befall them at the end of days, because they did evil in the eyes of Hashem, provoking Him with their actions.

On the words "after my death you will surely become corrupted," Rashi asks: But throughout all the days of Yehoshua, the Jews did not become corrupt, as it says in Yehoshua, "And the people served Hashem all the days of Yehoshua." The teacher explains that from here we learn that a person's disciple is as dear to him as his own self. As long as Yehoshua was alive, even after Moshe's passing, it was as though Moshe himself was still alive. Therefore, when Moshe said, "after my death," he was actually alluding to the death of Yehoshua, meaning the period after Yehoshua's passing, not immediately after his own.

"Then Moshe spoke into the ears of the entire assembly of Israel the words of this song until their completion." The teacher reads the verse, explaining that Moshe gathered all of Israel and spoke the words of the song to them, making sure to complete it in their presence.