Commento su Deuteronomio 26:16

היום הזה ה׳ אלהיך מצוך THIS DAY THE LORD THY GOD COMMANDETH THEE — This suggests: each day they (God’s commandments) should be to you as something new (not antiquated and something of which you have become tired), as though you had received the commands that very day for the first time (Midrash Tanchuma, Ki Tavo 1; cf. Rashi on Deuteronomy 11:13).

THIS DAY THE ETERNAL THY G-D COMMANDETH THEE TO DO THESE STATUTES AND ORDINANCES. Now Moses finished explaining the Torah to them and issuing all the new commandments which G-d commanded him to declare to them. Therefore he said, “This day the Eternal thy G-d commandeth thee to do these statutes and ordinances, for I have already completed everything for you.” He mentioned, and thou shalt observe and do them with all thy heart, and with all thy soul.⁴¹In Verse 16 before us. I have already explained the terms “heart” and “soul.”⁴²Above, 6:5.

היום הזה, that You entered into the covenant with him. The “covenant” comprised the undertaking by Israel to keep G’d’s statutes as something that would ensure their welfare, something He had not done for any other nation.

היום הזה, "On this day, etc." Did then Moses command these commandments on the day the Torah reports this, i.e. a few days before his death? Did G'd not command all these commandments already when the people were at Mount Sinai? Rashi explains that Moses meant that the commandments should be regarded by the people as if they were something new each day. I think that maybe what the Torah had in mind is this. Whereas it is true that all these commandments had been legislated and taught ever since the people had stood at Mount Sinai, the commandments which pertained to the land of Israel had thus far been only in the realm of theory, i.e. they had to be studied but could not be performed. Moses says, that as of the day he addressed the people, the laws pertaining to the land of Israel were no longer in the sphere of theory but had begun to assume practical significance. The people might therefore view these commandments as if they had just been given to them. The word היום, "this day," is not to be interpreted literally but refers to an imminent period.

היום הזה, “on this day, etc.” Nachmanides writes that this verse completes the review of the Torah by Moses and the revealing by him to the people of commandments not revealed to them thus far. This is why he concludes the verse with the exhortation to the people to observe all the commandments.

A heavenly echo blesses him, etc. Rashi is answering the question: This parsha is certainly juxtaposed to the parsha of first fruits. Therefore [the words], “You shall observe, etc.,” refer to the parsha of first fruits. But how can “you shall observe and perform them, etc.” refer to the parsha of first fruits if in the parsha of first fruits it is written that he already completed the entire procedure and has already brought the first fruits, as is indicated by the verse, “View, from Your sacred residence, etc.”? Therefore Rashi explains, “A heavenly echo blesses him, etc.” (Re”m). To me it seems that Rashi is answering the question: According to the verse's straightforward meaning, why is it written, “This very day, etc.”? Hashem already commanded this in the parsha of “Should you thoroughly heed My commandments” (above 11:13), and in the parsha of “You are to love” (ibid 6:5). Perforce, the whole matter refers to bringing the first fruits, and if so, why is it written, “You shall observe and perform them”? What is it referring to? And how is it connected to, “Adonoy, you have distinguished today, etc.”? Therefore it must be that, “A heavenly echo blesses him, etc.”

V. 16. היום הזה. Mit dem nun heute vollendeten Abschluss der Gesetzgebung trittst du ganz eigentlich in die Pflicht des Gehorsams gegen dies Gesetz ein. Wie so häufig, ist aber die Summe der ganzen Gesetzgebung in חקים und משפטים, in unser individuelles Leben sittlich umschränkende Gesetze und in unser Zusammenleben rechtlich gestaltende Ordnungen gefasst, sowie unsere Aufgabe in Beziehung zu ihnen in שמירה und עשיה, in ihre Erhaltung sichernde Geistestätigkeit und Gewissenhaftigkeit, und in praktische Ausführung, beides aber בכל לבבך ובכל נפשך, mit Dahingebung unseres ganzen empfindenden und denkenden und unseres ganzen lebenden und strebenden Wesens.

את החוקים האלה, “these statutes.” The ones pertaining to the tithes and the firstlings of the fruit,

ושמרת ועשית אותם THOU SHALT THEREFORE KEEP AND DO THEM — A heavenly voice (בת קול) pronounces by these words a blessing upon him (the worshipper): “You have brought the first fruits today — you will be privileged to do so next year, too!” (Midrash Tanchuma, Ki Tavo 1).

בכל לבבך, you must embrace these laws with all your heart, without mental reservations or doubts about their authenticity. Your sole motivation must be to carry out His will.

ואת המשפטים, “and the details surrounding these laws,” a reference to the details connected with the laws of tithing, such as not eating from these when in a state of mourning. (verse 14)

ובכל נפשך, you must not allow yourself to be distracted, sidetracked, by the evil urge, i.e. temptations, because you are so firm in the belief of the superiority of the Lawgiver.

ושמרת, “you shall observe,” in your heart.

ועשית אותם, “and perform them, in the Holy Land.”