וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ וְשָׁמַרְתָּ֣ מִשְׁמַרְתּ֗וֹ וְחֻקֹּתָ֧יו וּמִשְׁפָּטָ֛יו וּמִצְוֺתָ֖יו כָּל־הַיָּמִֽים׃
E amarás a Yehovah teu Elohim e guardarás a Sua guarda, e os Seus decretos, e as Suas leis, e os Seus mandamentos todos os dias.
Malbim
• Regarding the first, Job asks how God could possibly have afflicted him with such terrible suffering because, when he prayed, the improper thought that he might thereby attain some advantage might have passed through his mind? However, he had at all times kept the charge of His commandments and laws (Deuteronomy 11:1) and nothing he had done was so wrong that it justified such a severe punishment (Ch.23:6-7).
Moreover, if he could converse with God, who knows the truth, the fact that his worship had not been motivated by any extraneous considerations, but had been for the sake of God alone, would become clear. For though, during his devotions, the thought of how much he depended on God for the procurement of his needs and all his other concerns had sometimes entered his mind, momentarily, he would immediately take hold of himself and return to them, without expectation and just for His sake. And from this he proves that his righteousness had been apportioned and foreordained from the very first, by Paramount foreknowledge. And so he had received no reward for it, but had been left to the happenstance of the stars and to the suffering that the fortune of his nativity prescribed (Ch.23:10-17).
Moreover, if he could converse with God, who knows the truth, the fact that his worship had not been motivated by any extraneous considerations, but had been for the sake of God alone, would become clear. For though, during his devotions, the thought of how much he depended on God for the procurement of his needs and all his other concerns had sometimes entered his mind, momentarily, he would immediately take hold of himself and return to them, without expectation and just for His sake. And from this he proves that his righteousness had been apportioned and foreordained from the very first, by Paramount foreknowledge. And so he had received no reward for it, but had been left to the happenstance of the stars and to the suffering that the fortune of his nativity prescribed (Ch.23:10-17).
Rav Hirsch
V. 4. דרך ים סוף, es war dies ein scheinbarer Rückzug und ein langer Umweg. Dewarim 2, 1 heißt es: ותקצר נפש העם בדרך .ונסב את הר שעיר ימים רבים (vergl. Schmot 6, 9) מקצר רוח. Wie dort bemerkt ist קצר רוח, und so auch hier קצר נפש, wahrscheinlich Gegensatz zu ארך אפים und bezeichnet die Ungeduld, רוח und נפש reichen nicht aus, das verlangte Ziel zu erwarten. Insbesondere hier reichte die נפש, reichten die vorwärts strebenden Lebensgeister nicht aus, die Mühe des langen Weges mit Hinblick auf das zu erreichende Ziel geduldig zu ertragen. Ein wirklich unbefriedigtes Bedürfnis lag nicht vor.
Haamek Davar
And you shall love, etc. Love implies two aspects: (1) Sacrificing one's desires and existence for the beloved. (2) Being deeply attached in thought and intense longing for enjoyment with the beloved. These two intentions are hinted at in this verse. (1) As explained by Maimonides, even in a life-threatening situation, one should not transgress any of these three commandments, as it is stated, 'And you shall love the Lord your God with all your heart and with all your soul,' even if He takes your soul. This entails dedicating everything one possesses for the sake of His honor and faith. (2) As also explained by Maimonides, one is commanded to love the revered and awesome God, as stated, 'And you shall love the Lord.' And how does one go about loving Him? This is further explained in the Jerusalem Talmud, where Rabbi Akiva interprets the verse, 'Your compassion has been with me in my heart; Your compassion has been with me in my soul.' This is similar to a woman who is attached to her child from the womb, indicating the intense attachment in love. The main implications of these two aspects are derived from the previous passage, as one who behaves according to the natural course of the world and has not yet reached the level of piety to find a way of attachment to God. In this case, it is explained that one should at least stand firmly in his faith and not change it in any way, even in times of hardship. This is clarified further. On the other hand, for those who are on a higher spiritual level, they are cautioned in the second aspect to immerse their thoughts in love and attachment at the appropriate time to mention God's name in the Shema and prayer. Therefore, it is written 'You shall love the Lord' and not as it is written 'You shall love your fellow.' The latter implies only leaving one's desire for the other, but 'You shall love the Lord' implies mentioning His name and cleaving to Him. The same applies to the later verse, 'And you shall love the Lord,' which refers to the aspect of fulfilling the commandments with love, as explained there. This is also clarified in this way. Thus, this passage will be further explained in the course that leads to this."