הֲרָרִי֙ בַּשָּׂדֶ֔ה חֵילְךָ֥ כָל־אוֹצְרוֹתֶ֖יךָ לָבַ֣ז אֶתֵּ֑ן בָּמֹתֶ֕יךָ בְּחַטָּ֖את בְּכָל־גְּבוּלֶֽיךָ׃
Ikaw na naninirahan sa bundok na napapaligiran ng parang, ang iyong kayamanan at ang lahat ng iyong mga yaman ay ibibigay Ko bilang samsam, pati ang iyong matataas na dako na itinayo sa kasalanan sa lahat ng iyong nasasakupan.
Ramban
AND WITH ALL ‘M’ODECHA.’ The meaning thereof is “very exceedingly,”237Literally: “very very much,” from the word m’od — muchness, abundance. the purport being “love Him mightily.” And in the opinion of our Rabbis238Berachoth 54 a. it means “with all your wealth,” for the property of a person is called m’od (muchness, abundance) because it is described in terms of great quantity, just as it is called hamon (abundance, multitude): Better is a little that the righteous hath than the ‘hamon’ (abundance) of many wicked;239Psalms 37:16. behold, they are as all ‘hamon’ (multitude of) Israel.240II Kings 7:13. It is also called chayil (wealth): They carry upon the shoulders of young asses ‘cheileihem’ (their riches);241Isaiah 30:6. I will give ‘cheilcha’ (thy substance) and all thy treasures for a spoil;242Jeremiah 17:3. ‘eth hachayil hazeh’ (this wealth).243Further, 8:17. The verse here is thus stating, “[Love Him] with all the abundance of your wealth.” Similarly, it is stated, And like unto him [King Josiah] was there no king before him, that turned to the Eternal with all his heart, and with all his soul and with all ‘m’odo’ (his wealth),244II Kings 23:25. because they volunteered in the removal of the idols and the observance of the Passover-offering.
The purport of “the love [of G-d]” has been explained by our Rabbis, the most explicit of their statements is what they said in the Sifre:245Sifre, Eikev 41. “Perhaps you will say ‘I will study Torah in order that I be called wise, in order that I lead an academy, in order that I live long, or in order that I merit the World to Come.’246See Vol. II, p. 227, Note 346. Therefore, Scripture says, to love the Eternal your G-d etc.”247Further, 11:13. “But whatever you do, do it out of love for G-d,” (Sifre) and ultimately the honor will certainly come (Rashi ibid.). Now the reason why Moses constantly says to them: that it may be well with thee,248Further, Verse 18 and that thou mayest prolong thy days,249Above, 4:40. that ye may live, and go in and possess the Land250Ibid., Verse 1. [when in the light of the exhortation that we are to do the right thing only for the sake of the love of G-d], is that he admonishes them through reproofs to fear G-d, saying that if they will sin they will not possess the Land, or they will not prolong their days upon it. Or [another explanation] may be that the pious person must both love and fear G-d, and the Rabbis have said:251Yerushalmi, Berachoth IX, 8. “Observe [His law] out of love, and observe it out of fear. Observe it out of love, for a lover does not despise, and observe it out of fear for if you come to reject [His authority], you will not do it.” This has already been explained in the words of the Sages.252See in Rambam’s commentary to Mishnayoth, Aboth 1:3.
The purport of “the love [of G-d]” has been explained by our Rabbis, the most explicit of their statements is what they said in the Sifre:245Sifre, Eikev 41. “Perhaps you will say ‘I will study Torah in order that I be called wise, in order that I lead an academy, in order that I live long, or in order that I merit the World to Come.’246See Vol. II, p. 227, Note 346. Therefore, Scripture says, to love the Eternal your G-d etc.”247Further, 11:13. “But whatever you do, do it out of love for G-d,” (Sifre) and ultimately the honor will certainly come (Rashi ibid.). Now the reason why Moses constantly says to them: that it may be well with thee,248Further, Verse 18 and that thou mayest prolong thy days,249Above, 4:40. that ye may live, and go in and possess the Land250Ibid., Verse 1. [when in the light of the exhortation that we are to do the right thing only for the sake of the love of G-d], is that he admonishes them through reproofs to fear G-d, saying that if they will sin they will not possess the Land, or they will not prolong their days upon it. Or [another explanation] may be that the pious person must both love and fear G-d, and the Rabbis have said:251Yerushalmi, Berachoth IX, 8. “Observe [His law] out of love, and observe it out of fear. Observe it out of love, for a lover does not despise, and observe it out of fear for if you come to reject [His authority], you will not do it.” This has already been explained in the words of the Sages.252See in Rambam’s commentary to Mishnayoth, Aboth 1:3.