신명기 32:46의 주석

שימו לבבכם SET YOUR HEARTS [UNTO ALL THE WORDS WHICH I TESTIFY AGAINST YOU THIS DAY] — Indeed, it is necessary for a man that his eyes, his heart and his ears, should all be attentively directed to the words of the Torah, for so it states, (Ezekiel 40:4) “Son of man, behold with thine eyes, and hear with thine ears, and set thine heart [upon all that I shall show thee]” (viz., the plan of the Temple). If in the case of the model of the Temple, which was being made visible to the eyes and was being measured by a rod, it was necessary for a man, according to Scripture, that his eyes, his ears and his heart be attentive, then in order to understand the words of the Torah which are like mountains suspended on a hair (i.e., numerous laws are derived from a single word of the Torah), how much the more is this necessary!

אשר אנכי מעיד בכם היום, in the song of Haazinu which I use to make Israel be witness to my admonitions. The principal message is that just as while the Jewish people observe the commandments G’d arranges for their livelihood to be attained with ease and without much sweat, so, He will destroy them if they do not, because they thwart His plans for mankind as a whole.

שימו לבבכם לכל הדברים אשר אנכי מעיד בכם היום, “apply your hearts to all the words that I testify against you this day;” this is not part of the testimony but is simply a form of warning, just as was Exodus 19,21 when G’d told Moses: רד העד בעם, “descend and warn the people.” We have a similar occurrence of the verb העד as “warning” in Exodus 19,23 כי אתה העדות בנו, “for You have warned us.” In this verse Moses warns the people that everyone should pay careful attention to the words of the Torah; this is why he speaks of לבבכם instead of לבכם. He urges people to serve the Lord with both parts of our hearts, the good urge as well as the evil urge, יצר הרע. This is why the sages said in Kidushin 30, quoting G’d: “I did create an evil urge, but I also created the Torah as its antidote.”

Which is comparable to a mountain balanced on a hair, etc. This means that there are many things in the Torah which are as fine as a strand of hair. The word כהררין (like mountains) comes from the word הר (mountain) and alludes to the fact that in each of them are many things like mountains.

V. 46. שים לב לדבר .שימו לבבכם וגו׳ bezeichnet eine anhaltende ernste Hingebung des ganzen inneren Sinnes zur Erfassung eines Gegenstandes, מלמד, heißt es im שצריך אדם שיהיו עיניו ולבו ואזניו מכוונים לדברי תורה וכן הוא אומר בן ,ספרי אדם ראה בעיניך ובאזניך שמע ושים לבך לכל אשר אני מראה אותך וגו׳ ושמת לבך והרי דברים ק׳׳ו ומה בית המקדש שנראה (Ezech. 44, 5), למבוא הבית בכל מוצאי המקדש בעינים ונמדד ביד צריך אדם שיהו עיניו ולבו ואזניו מכוונים דברי תורה שהם כהררים התלויים בשערה על אחת כמה וכמה. In dem Ausdruck שימו לבבכם לכל הדברים וגו׳ liegt die Lehre, dass man Auge und Herz und Ohr zusammen auf die Erfassung und das Verständnis der Worte der תורה richten muss. In gleicher Weise wird auch Ezechiel aufgefordert, als ihm der Abriss des einstigen Tempelbaus gezeigt wurde. Wenn nun etwas, das mit sinnlichem Anschauen und Messen aufzufassen ist, die gesammelte Aufmerksamkeit des Auges, Geistes und Ohres beansprucht, geschweige die Worte der Lehre, deren inhaltschwere Sätze oft an feinsten Begriffs- und Ausdrucksunterscheidungen wie Berge an einem Haare hängen. אשר אנכי מעיד בכם, die ich bezeugend und warnend an euch richte (siehe Kap. 30, 19).

אשר תצוום את בניכם, near the end of your respective lives command your children to observe the matters which I have spoken to you about. It is a matter of life and death for them.

לשמור לעשות, you have to observe all these matters in order that as their role model, your children will do so also.