Comentario sobre Deuteronómio 6:2

THAT THOU MIGHTEST FEAR THE ETERNAL THY G-D. He is stating that G-d commanded [me] to teach you the Torah and the commandment, the statutes and the ordinances that you might perform them in the Land, and so that you might fear the Eternal your G-d, for the main purpose of all the commandments is the fear of G-d. This is Rabbi Abraham [ibn Ezra’s] opinion. But it does not seem correct to me that [the two expressions in the verse before us:] that thou mightest fear the Eternal thy G-d, and that thy days may be prolonged [are referring to two different aspects of the commandments] one being the reason for the commandments — so that you might fear G-d; and the second stating their reward — so that your days may be prolonged! Rather, he is stating, “G-d commanded me that you should learn the commandments and perform them in order that you should merit and fear the Eternal your G-d in order to keep His commandments thou, and thy son, and thy son’s son for all the days that man shall exist upon the face of the earth, forever. For in return for the performance of the commandments you will deserve to have children who fear G-d and they will survive upon the face of the earth forever. So shall your seed and your name remain²⁰⁴Isaiah 66:22. before Him all the days that thy days may be prolonged in the Land which is the inheritance of G-d. Thus all is for your good, for G-d was pleased to make you righteous and deserving [of His blessings].”

למען תירא את ה' אלוקיך, for you will remember then that He is the owner of the earth you till, and that you are considered as aliens, or at best as resident strangers by Him.

למען תירא את ה' אלוקיך, “so that you will fear the Lord your G’d.” The purpose of learning the Torah in all its constituent parts and to carry out its imperatives, is to implant in you a degree of awe and reverence for the author of such a Book, the Lord your G’d. [The opinion of Ibn Ezra on 5,30, not spelled out by the author. Ed.] Nachmanides writes that he finds it impossible to accept that learning and keeping the Torah has as its objective 1) to acquire awe and reverence for our Creator, and 2) in order to enjoy a long life as a reward. According to Nachmanides the separation of these two objectives, as spelled out by Ibn Ezra is misleading. In his opinion, study of the Torah is meant to result in performance, which in turn will lead to the reward for the performance. The three steps are so closely interrelated that they are continuous, not separate. [Having children and enjoying their development as worthy successors are all part of this lifestyle. my words. Ed.] This in turn assures continued tenure of the Holy Land, and G’d’s benevolent supervision of our affairs both as individuals and on a national scale. G’d’s overriding interest is to help us to be righteous persons and to reap the benefit thereof.

כל ימי חייך “as long as you live;” on this terrestrial earth; ולמען יאריכון ימיך “and in order for you to enjoy long life;” in the hereafter.

אשר אנכי מצוך, “which I am commanding you.” The letter ך at the end of the word מצוך, is “weak,” (does not have a dot in it).

אתה, ובנך, ובן בנך. This is a reminder that even the generations who had not been eyewitnesses to G’ds powerful miracles will learn to revere Him when they accept the commandments, as you have seen.

ולמען יאריכון ימיך, and in order that these commandments (their performance) acquire for you your ticket to the world after death, a world in which there is only long, infinite life.