אֶ֕רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ דֹּרֵ֣שׁ אֹתָ֑הּ תָּמִ֗יד עֵינֵ֨י יְהוָ֤ה אֱלֹהֶ֙יךָ֙ בָּ֔הּ מֵֽרֵשִׁית֙ הַשָּׁנָ֔ה וְעַ֖ד אַחֲרִ֥ית שָׁנָֽה׃ (ס)
Tierra de la cual el Señor tu Dios cuida: siempre están sobre ella <span class="x" onmousemove="Show('perush','El Rambam explica esta parte del versículo en el <b>1º Capítulo</b> de Las Leyes de los Fundamentos de la Torá.',event);" onmouseout="Close();">los ojos del Señor</span> tu Dios, desde el principio del año hasta el fin de él.
Kuntres Mattan Torah
1. As we know, the expected goal of the work with the Torah and the commandments is to cleave to blessed God, as said, “to hold fast to him” (Deuteronomy 11:12, Ibid. 30:23, Joshua 22:5). We need to understand the meaning of cleaving to God, seeing that thought cannot grasp him at all. The sages have preceded me in discussing this issue, raising the question regarding the verse “to hold fast to him.” How can one hold fast to him, who is a consuming fire? And they answered, by cleaving to his qualities: “Just as he is compassionate and merciful, so too should you be compassionate and merciful…” (tractate Shabbat 133b). This seems difficult. Why did the sages ignore the verse’s literal meaning? It is clearly written, “to hold fast to him.” Had the interpretation been to hold fast to his qualities, it should have been written, “hold fast to his ways.” Why does it say, “to hold fast to him”?
Idra Zuta
It is written, “your eyes shall see Jerusalem a quiet habitation” (Yeshayahu 33:20) and “the eyes of Hashem your Elohim are always upon it, from the beginning of the year” (Devarim 11:12). Jerusalem requires this, that is, Jerusalem that is Malchut needs to have the eyes of Hashem that are Chochmah to be upon it; for the place where Chochmah appears is in Malchut that is called lower Chochmah. It is written, “righteousness lodged in it” (Yeshayahu 1:21). Therefore, Jerusalem is mentioned rather than Zion. Zion is the innermost Malchut that relates to the illumination of Chassadim, as written, “Zion shall be redeemed with judgment (or law)” (Ibid. 27), which is wholly mercy. Righteousness is the judgment of the left that relates to Jerusalem, and law is the mercy of Zeir Anpin that relates to Zion.
Idra Zuta
“from the beginning of the year”: wherefrom are those eyes of Hashem upon Jerusalem? He again explains, “from the beginning of the year,” which is Binah that is called beginning with deficient spelling, because without Aleph it is judgment, as judgment is attached to its side, that is, its left side, even though it is not truly judgment. “…to the end of the year” (Devarim 11:12): the end of the year is truly there as said, “righteousness lodged in it,” which is the end of the year, namely, Malchut.