Tafsiran yang Mengutip untuk Ulangan 4:1

AND WITH ALL ‘M’ODECHA.’ The meaning thereof is “very exceedingly,”²³⁷Literally: “very very much,” from the word m’od — muchness, abundance. the purport being “love Him mightily.” And in the opinion of our Rabbis²³⁸Berachoth 54 a. it means “with all your wealth,” for the property of a person is called m’od (muchness, abundance) because it is described in terms of great quantity, just as it is called hamon (abundance, multitude): Better is a little that the righteous hath than the ‘hamon’ (abundance) of many wicked;²³⁹Psalms 37:16. behold, they are as all ‘hamon’ (multitude of) Israel.²⁴⁰II Kings 7:13. It is also called chayil (wealth): They carry upon the shoulders of young asses ‘cheileihem’ (their riches);²⁴¹Isaiah 30:6. I will give ‘cheilcha’ (thy substance) and all thy treasures for a spoil;²⁴²Jeremiah 17:3. ‘eth hachayil hazeh’ (this wealth).²⁴³Further, 8:17. The verse here is thus stating, “[Love Him] with all the abundance of your wealth.” Similarly, it is stated, And like unto him [King Josiah] was there no king before him, that turned to the Eternal with all his heart, and with all his soul and with all ‘m’odo’ (his wealth),²⁴⁴II Kings 23:25. because they volunteered in the removal of the idols and the observance of the Passover-offering.
The purport of “the love [of G-d]” has been explained by our Rabbis, the most explicit of their statements is what they said in the Sifre:²⁴⁵Sifre, Eikev 41. “Perhaps you will say ‘I will study Torah in order that I be called wise, in order that I lead an academy, in order that I live long, or in order that I merit the World to Come.’²⁴⁶See Vol. II, p. 227, Note 346. Therefore, Scripture says, to love the Eternal your G-d etc.”²⁴⁷Further, 11:13. “But whatever you do, do it out of love for G-d,” (Sifre) and ultimately the honor will certainly come (Rashi ibid.). Now the reason why Moses constantly says to them: that it may be well with thee,²⁴⁸Further, Verse 18 and that thou mayest prolong thy days,²⁴⁹Above, 4:40. that ye may live, and go in and possess the Land²⁵⁰Ibid., Verse 1. [when in the light of the exhortation that we are to do the right thing only for the sake of the love of G-d], is that he admonishes them through reproofs to fear G-d, saying that if they will sin they will not possess the Land, or they will not prolong their days upon it. Or [another explanation] may be that the pious person must both love and fear G-d, and the Rabbis have said:²⁵¹Yerushalmi, Berachoth IX, 8. “Observe [His law] out of love, and observe it out of fear. Observe it out of love, for a lover does not despise, and observe it out of fear for if you come to reject [His authority], you will not do it.” This has already been explained in the words of the Sages.²⁵²See in Rambam’s commentary to Mishnayoth, Aboth 1:3.

AND IF THE ETERNAL THY G-D ENLARGE THY BORDER. This section deals with a future event, and I have already mentioned it²⁴⁴Above, 12:20. in the section [i.e., the Seder] of Behold, I set before you. For first he stated, When the Eternal thy G-d shall cut off the nations, whose land the Eternal giveth thee,²⁴⁰Verse 1. the expression whose land the Eternal giveth thee referring to all the seven nations that He mentions everywhere. So also he speaks with reference to them, And the Eternal thy G-d will cast out those nations before thee;²⁴⁵Ibid., 7:22. whereas for the wickedness of these nations;²⁴⁶Ibid., 9:4. and the Eternal will drive out all these nations from before you;²⁴⁷Ibid., 11:23. but of the cities of these peoples,²⁴⁸Further, 20:16. and so also in many other places. And now he commanded that after taking possession of their land and dwelling in it, he²⁴⁹The third person singular here seems to refer to the leader of the people — Joshua — although the fulfillment of the commandment was incumbent upon all Israel. shall set aside three cities, completing [the performance of] the commandment with their designation, as He said there, there shall be for you six cities of refuge,²⁵⁰Numbers 35:13. and He further said, Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan.²⁵¹Ibid., Verse 14. And since the three cities beyond the Jordan eastward had already been set aside by Moses (above, 4:41), the designation of the three cities in the land of Canaan thus completed the fulfillment of this commandment. He did not command in the Torah that there be more than these six cities. Similarly all commandments of the Torah that become binding after taking possession and settling upon [the Land] become obligatory after the conquest of these seven nations. Only regarding this commandment, however, he added here, And if the Eternal thy G-d enlarge thy border and he did not say “as He hath promised thee,” as he said in the section, When the Eternal thy G-d shall enlarge thy border, as He hath promised thee²⁵²Above, 12:20. with reference to meat of a secular meal. This was because G-d did not promise them anywhere to give them [land] except for [that of] these seven nations. However, here he mentioned the patriarchs, as he said, And if the Eternal thy G-d enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers, this being an allusion to all ten nations²⁵³Genesis 15:19-21. that were promised to Abraham.
Now he made here a condition, if thou shalt [in time to come] keep all this commandment to do it etc.²⁵⁴Verse 9. [then another three cities of refuge would be designated in addition to the six already discussed in Scripture]. Now it is clear that they will not inherit even the seven nations if they transgress the Torah as he has said many times — hearken unto the statutes etc. that ye may live, and go in and possess the Land;²⁵⁵Above, 4:1. and thou shalt write upon them all the words of this Law etc. that thou mayest go in unto the Land;²⁵⁶Further, 27:3. For if ye shall diligently keep all this commandment etc., then will the Eternal drive out all these nations from before you.²⁵⁷Above, 11:22-23. And when Achan, who was but an individual, transgressed the devoted thing,²⁵⁸Joshua 22:20. it was stated, Therefore the children of Israel cannot stand before their enemies, they turn their backs before their enemies.²⁵⁹Ibid., 7:12. If so, [the question arises], why was this condition made only concerning these three cities, stating, And if the Eternal thy G-d enlarge thy border etc. if thou shalt keep all this commandment [when the conquest of the seven nations is also conditional upon observing the Torah]? The reason for this is, that it was the Divine Will before Him, blessed be He, that yet in the days of Moses and Joshua, He would give them possession of the lands of the seven nations which He had promised them while they were still in Egypt²⁶⁰See Exodus 3:8. and in the wilderness,²⁶¹See ibid., 34:11. because it was known to Him that they were deserving [of the lands] by virtue of their merits. Therefore He obligated them in the observance of all commandments upon the conquest of these [nations], and He further obligated them [in the commandment] of the six cities of refuge, and so Joshua designated [the cities]. But concerning the three remaining ones he made a condition, if thou shalt keep all this commandment etc. to love the Eternal thy G-d, and to walk forever in His ways etc.,²⁵⁴Verse 9. that is to say, that they would all observe the entire Torah, [they would then become obligated to set aside three additional cities]. There is no commandment dependent upon this condition except for [the designation] of these three cities.
But what reason was there to state, if thou shalt keep all this commandment etc. to walk ‘kol hayamim’ (forever) in His ways — then shalt thou add three cities more for thee, for who knows what will ever happen afterwards? Now Rabbi Abraham ibn Ezra commented: “kol hayamim — [all the days] without interruption between them.” This is not correct. Rather, the purport of the verse is as follows: “If thou shalt keep all this commandment, when your merit attains a degree that you will keep all the commandments, loving G-d with a perfect everlasting love, so that it should be apparent to Him that you will never again sin, then He will broaden your boundary and give you all the [ten] nations [He promised to Abraham].” This is a reference to the days of which he said, And the Eternal thy G-d will open thy heart, and the heart of thy seed,²⁶²Further, 30:6. the expression the heart of thy seed indicating [the people of] all future days, similar to what is written in the Prophets,²⁶³See above, Note 25. And I will give them one heart and one way, that they may fear Me forever; for the good of them, and of their children after them; and I will make an everlasting covenant with them etc., and I will put My fear in their hearts, that they shall not depart from Me.²⁶⁴Jeremiah 32:39-40. Then when He shall make an everlasting covenant with them they will set aside these three cities [as cities of refuge].

The eleventh benefit pertains to beliefs and teaches that the perfect Torah given to us by God through Moses guides us toward the attainment of eternal life, which is the life of the soul. Additionally, the Torah brings about physical benefits as a consequence of its guidance, which ultimately leads to the success of the soul. This is why it is stated, "And now, Israel, listen to the statutes and the judgments that I am teaching you to do, so that you may live and go in and possess the land" (Deuteronomy 4:1). It is evident that when the verse says, "so that you may live," it does not refer to physical life, since it would have sufficed to say, "so that you may enter and possess the land," as it is clear that they cannot inherit the land if they are dead. Rather, the phrase "so that you may live" refers to true, everlasting life—the life of the soul. Moreover, it promises that following the Torah will also lead to inheriting the land, which is a physical success that further supports the success of the soul, as previously mentioned in these benefits. This is also the intention behind the verse in Parashat Acharei Mot, "You shall keep My statutes and My judgments, which if a person does them, they shall live by them" (Leviticus 18:5), meaning the life of the soul, as this is the true human life. As we have explained in our discussion of the benefits of the commandments, the Torah is the ultimate guide toward these eternal lives, which are the life of the soul. Therefore, when it says here, "And you shall keep My statutes and My judgments, which I command you today, that it may go well with you and with your children after you, and that you may prolong your days on the land" (Deuteronomy 4:40), the phrase "that it may go well with you" refers to what is truly good for humans, which is the good of the soul. This is why it distinguishes this from physical good by adding, "that you may prolong your days on the land," indicating that this benefit is secondary to the primary benefit, which is the true good—the good of the soul.

ונשב בגיא וגו׳ SO WE ABODE IN THE VALLEY [OVER AGAINST BETH PEOR], — and ye associated yourselves with idol-worship, yet, however, ועתה ישראל שמע אל החקים NOW, O ISRAEL, HEARKEN TO THE STATUTES and everything will be forgiven thee. But I — I was not privileged that it was forgiven me (Sifrei Devarim 30:2).