신명기 6:14의 주석

מאלהי העמים אשר סביבותיכם OF THE GODS OF THE PEOPLE WHO ARE AROUND YOU — The same prohibition applies respecting the gods of those peoples who are distant from you; but, just because you see those who are around you going astray after them, it felt the necessity specially to warn your about them.

לא תלכון אחרי אלוהים אחרים, “You shall not follow after other gods.” While on the subject of fearing G’d, loving G’d, serving G’d, we must not forget that no other so-called deity is to be feared, or otherwise appeased as they have absolutely no power and therefore neither deserve to be appeased or need to be feared. Some commentators say that we must note that Moses did not say tishava, but tishavea, a significant nuance. The wording as we have it here implies that if gentiles who are aware of how seriously a Jew takes his oath want to force us to swear to the truth of something by our G’d, as opposed to by their god, you must abide by what you swore to under such conditions even though you acted under duress. Not only this, but your being asked to render an oath in the name of your G’d reflects the fact that you are known as a G’d fearing person, exactly what Moses commanded you to be at the beginning of this verse. It is also possible that the words לא תלכון וגו' at the beginning of our verse refer to the opening words of verse 13, i.e. את ה' אלוקיך תירא, ”You are to fear the Lord your G’d,” and the words above define the extent to which you are to fear the Lord, i.e. sufficiently not to ever follow other philosophies, other alien deities. Your fear of the Lord is to be so tangible that His very name is to you like an oath; whenever you run to carry out one of your plans the very mention of His name is sufficient to ensure that if it is something constructive you will carry it out as if you had sworn to do it, and if it involves something negative, not compatible with His will, you will refrain from carrying it out as if bound not to do so by a personal oath. The Talmud in Temurah 3 deals with this verse at length, claiming that an oath concerning secular matters is permitted by the Torah. [but the author of the famous commentary Torah Temimah, Rabbi Baruch Epstein, points out that the treatment in the Talmud leaves most of us more confused than we had been before. The major problem is the contradictory attitudes between Maimonides and Nachmanides on the whole subject of when a Jew may swear an oath not legislated by the Torah. Ed.]

VV. 14 u. 15. לא תלכון וגו׳, lasset euch durch nichts, was die anderen Völker als ihre Gottheit verehren, in eurem Wandel leiten, jeder eurer Schritte und jedes einzelne Glied eurer Gesamtheit — לא תלכון ist ja ein Plural in Mitte von Singularsätzen — suche nur die Nähe Gottes, des einen Einzigen, in treuer Nachfolge seines Willens. כי וגו׳ בקרבך, denn Gott, dem du all dein Glück verdankst, er ist mitten in deinem ganzen Volksleben gegenwärtig und fordert als sein Recht, dass du mit allem, was er dir gewährt, in seinen Wegen wandelst und seinen Willen verwirklichst. Dazu genügt nicht, dass nur das öffentliche Gesamtleben, sondern das Leben jedes einzelnen, das häusliche Privatleben ausschließlich ihm geweiht bleibe, dass nicht nur die Mesusa an deinen Toren, sondern auch die Mesusa an deinen Häusern eine Wahrheit werde, sonst geht dein ganzes Glück in Trümmer.