הֲרָרִי֙ בַּשָּׂדֶ֔ה חֵילְךָ֥ כָל־אוֹצְרוֹתֶ֖יךָ לָבַ֣ז אֶתֵּ֑ן בָּמֹתֶ֕יךָ בְּחַטָּ֖את בְּכָל־גְּבוּלֶֽיךָ׃
Hai engkau yang tinggal di gunung di tengah padang, hartamu dan segala perbendaharaanmu akan Kuserahkan menjadi jarahan, juga bukit-bukit pengurbananmu yang dibuat dengan dosa di seluruh wilayahmu.
Ramban
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.
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.