אִם־לֹ֨א תִשְׁמֹ֜ר לַעֲשׂ֗וֹת אֶת־כָּל־דִּבְרֵי֙ הַתּוֹרָ֣ה הַזֹּ֔את הַכְּתוּבִ֖ים בַּסֵּ֣פֶר הַזֶּ֑ה לְ֠יִרְאָה אֶת־הַשֵּׁ֞ם הַנִּכְבָּ֤ד וְהַנּוֹרָא֙ הַזֶּ֔ה אֵ֖ת יְהוָ֥ה אֱלֹהֶֽיךָ׃
네가 만일 이 책에 기록한 이 율법의 모든 말씀을 지켜 행하지 아니하고 네 하나님 여호와라 하는 영화롭고 두려운 이름을 경외하지 아니하면
Kli Yakar
“If you do not observe to do all the words of this Torah, etc.” It is not pleasing to the Master to say it in such a way that if you do not perform all the words of the Torah, even if you are only missing one of them, then the Lord will make your plagues extraordinary — this would be a decree that the public cannot withstand. And what does it mean when it says to fear the glorious and awesome God? Why are these attributes mentioned here more than in other places? And furthermore, it is difficult based on the Talmud in Tractate Shabbat (138b), where they interpreted from the verse the Lord will make your plagues extraordinary that the Torah is destined to be forgotten from Israel, as it says the Lord will make extraordinary and it is written elsewhere Hence I will again do a marvelous work among this people, a marvelous work and a wonder; and the wisdom of their wise men shall perish (Isaiah 29:14). Is it really the attribute of the Holy One, blessed be He, to lock the gates of wisdom from Israel so that they will rot in their sin?
Rav Hirsch
V. 58. אם לא תשמר וגו׳. Ein Gedanke hätte den in letzter Folge in so gesteigertem Elend endenden Ungehorsam gegen das in dieser Schrift dem Volke überantwortete Gesetz aufhalten sollen, und das ist der: daß mit dem Erteilen und Entgegennehmen dieses Gesetzes ד׳ אלדינו geworden, daß mit dem Erteilen und Entgegennehmen dieses Gesetzes der Einzigeine, an dessen Willen jeder kommende Daseinsmoment des Weltganzen und jedes einzelnen in ihm hängt, in ganz besonderer Weise die Leitung unserer Handlungen und Lenkung unserer Geschicke übernommen (Schmot 20, 2), und als solcher den unverbrüchlichen Pflichtgehorsam von uns erwartet. Dieser Name "ד׳ אלדיך" ist "נכבד" und "נורא", sein positiver Gehalt ist נכבד, ist inhaltswuchtig wie das Weltall, und für den Er sich geltend macht, dem legt er die Welt zu Füßen, – und ebenso נורא, ist er für jeden, der in Gegensatz zu ihm tritt. Dieser Name: ד׳ אלדינו ist mit מתן תורה über uns genannt worden, in die Weltgeschichte hinein sind wir damit als Träger dieses Namens gestellt, כל דברי התורה הזאת הכתובים בספר הזה, jedes Wort dieser mit dieser Schrift einem jeden von uns überantworteten תורה lehrt uns nichts anderes, als wie wir diesem שם הנכבד והנורא gerecht werden können, den wir unablöslich trägen – die in eben diese Schrift, wie wir bisher gehört, niedergelegten Züge des namenlosen Wehs, das wir mit Entwürdigung dieses von uns getragenen Namens über uns und unsere Kinder heraufbeschwören können, sollten eben uns ewig vor die Seele halten, wie נורא zugleich dieser שם הנכבד sei, den wir tragen, auf daß נשמר לעשות את כל דברי התורה הזאת הכתובים בספר הזה, wäre es auch zuletzt nur noch ליראה את השם הנכבד והנורא הזה את ד׳ אלדיך. Wenn aber auch diese Verwarnungen vergebens sein werden, und du, ihrer nicht achtend, den Namen durch Leichtsinn und Ungehorsam verleugnest, den du trägst, so
Rabbeinu Bahya
אם לא תשמור לעשות את כל דברי התורה הזאת הכתובים בספר הזה ליראה את השם הנכבד והנורא הזה, “if you will not observe to carry out all the words of this Torah which have been written in this Book, in order for you to revere His honored and awesome name.” The meaning of this verse is that there must be one overriding consideration running throughout all the commandments of the Torah, i.e. to infuse reverence in the people for the Lord. This is not the first time that Moses explains this as the overall purpose of Torah legislation. He had already made this point in Exodus 20,17 during the revelation at Mount Sinai, when he said: “G’d has come in order to test you and to ensure that the awe of Him shall be on your faces so that you shall not sin.” King Solomon also concluded his Book of Proverbs with the need for יראת ה', “reverence and awe of the Lord” (Proverbs 31,30). We also find that Isaiah 33,6 emphasizes the need for this important virtue. Our sages, in elaborating on this theme in Shabbat 31, imply that even if one has studied all the tractates of the oral Torah, the yardstick by which man is measured after death is whether he did relate to all of this with reverence for the Lord or not.
The plain meaning of the verse in Isaiah 33,6 יראת ה' היא אוצרו is that it is a virtue stored up in G’d’s treasury, something very dear to Him, consisting of the cumulative virtues of awe of Him by G’d-fearing people which G’d treats like a most precious possession, “locking it away” in His most inaccessible treasure chamber. The reason that the prophet employs the term “treasure, something to be stored,” in connection with this virtue is that a king cannot establish a treasury unless he collected the funds for it from outsiders, from people. Anything the king locks away is called אוצר, “treasure.” What all this teaches is that of all the virtues we must acquire, a measure of awe and reverence of the Lord is the overriding virtue, “coloring,” i.e. lending value, to all the other virtues man practices. One of the reasons that this is so is that all the other commandments can be performed only at certain times, such as the wearing of a tallit or phylacteries. When one has put on these phylacteries one has effectively concluded performing this mitzvah. Not so with the commandment to relate to the Lord with יראה, with awe. It is a commandment which permeates all our waking hours. This is what David had in mind when he wrote (Psalms 19,10) “the reverence for the Lord is pure and endures forever.” Such a statement could not have been made concerning performance of any of the other commandments which require active performance, [as opposed to the mark of circumcision on our flesh. Ed.] It is a commandment which is both positive and negative, i.e. cultivating it is the positive aspect of the commandment, whereas failure to cultivate it and to maintain it at all times is a violation of it, i.e. equivalent to transgressing a negative commandment.
The plain meaning of the verse in Isaiah 33,6 יראת ה' היא אוצרו is that it is a virtue stored up in G’d’s treasury, something very dear to Him, consisting of the cumulative virtues of awe of Him by G’d-fearing people which G’d treats like a most precious possession, “locking it away” in His most inaccessible treasure chamber. The reason that the prophet employs the term “treasure, something to be stored,” in connection with this virtue is that a king cannot establish a treasury unless he collected the funds for it from outsiders, from people. Anything the king locks away is called אוצר, “treasure.” What all this teaches is that of all the virtues we must acquire, a measure of awe and reverence of the Lord is the overriding virtue, “coloring,” i.e. lending value, to all the other virtues man practices. One of the reasons that this is so is that all the other commandments can be performed only at certain times, such as the wearing of a tallit or phylacteries. When one has put on these phylacteries one has effectively concluded performing this mitzvah. Not so with the commandment to relate to the Lord with יראה, with awe. It is a commandment which permeates all our waking hours. This is what David had in mind when he wrote (Psalms 19,10) “the reverence for the Lord is pure and endures forever.” Such a statement could not have been made concerning performance of any of the other commandments which require active performance, [as opposed to the mark of circumcision on our flesh. Ed.] It is a commandment which is both positive and negative, i.e. cultivating it is the positive aspect of the commandment, whereas failure to cultivate it and to maintain it at all times is a violation of it, i.e. equivalent to transgressing a negative commandment.