(1) And now, O Israel, give heed to the laws and rules that I am instructing you to observe, so that you may live to enter and occupy the land that יהוה, the God of your fathers, is giving you.
(2) You shall not add anything to what I command you or take anything away from it, but keep the commandments of your God יהוה that I enjoin upon you.
(3) You saw with your own eyes what יהוה did in the matter of Baal-peor, that your God יהוה wiped out from among you every person who followed Baal-peor;
(4) while you, who held fast to your God יהוה, are all alive today.
(5) See, I have imparted to you laws and rules, as my God יהוה has commanded me, for you to abide by in the land that you are about to enter and occupy.
This chapter contains all the essential components of the rest of the book of Devarim. Moshe introduces the first mitzvoth in the book of devarim and makes a clear distinction between following Hashem's mitzvoth and worshiping idols. The relationship that Moshe used to describe the connection that the Jewish people have with God is different than that described for Baal-peor. This session, Moshe commands not to adding laws to the Torah but meticulously practicing derej Hashem (the way of God).
(Question)
Moshe is giving two instructions: listen (study) and practice the mitzvoth. Why did not Moshe say, "If you want to live in the land, practice these mitzvoth?" Why does he need to add listen carefully (shema)?
Answer
Parashat devarim (Deuteronomy 1–3) was all about history and the consequences of not following God's mitzvoth. Now, Moshe wants to emphasize that Hashem is telling them: "After you have seen the decree of G’d to exile you if you sin, be on guard to meticulously observe His commandments" (Sforno on Deuteronomy 4:1:1). The Jewish people may think that those events only happened to their ancestors, and that means that laws do not need to be observed . Another idea in this verse is that the study (listening) should lead to practicing the Torah ("I am instructing you to observe"). When rabbis Ishmael and Rabbi Akiva were debating about what is more important, study or practice, the rabbis ruled out that practicing is the most important.
Moshe is giving two instructions: listen (study) and practice the mitzvoth. Why did not Moshe say, "If you want to live in the land, practice these mitzvoth?" Why does he need to add listen carefully (shema)?
Answer
Parashat devarim (Deuteronomy 1–3) was all about history and the consequences of not following God's mitzvoth. Now, Moshe wants to emphasize that Hashem is telling them: "After you have seen the decree of G’d to exile you if you sin, be on guard to meticulously observe His commandments" (Sforno on Deuteronomy 4:1:1). The Jewish people may think that those events only happened to their ancestors, and that means that laws do not need to be observed . Another idea in this verse is that the study (listening) should lead to practicing the Torah ("I am instructing you to observe"). When rabbis Ishmael and Rabbi Akiva were debating about what is more important, study or practice, the rabbis ruled out that practicing is the most important.
Question
What does it mean you should not add?
There are different opinion between the rishonim (rabbis from 11th-15th centuries).
Brief Halachic explanation
Rashi thought that this mitzva is referring to adding an element to a particular mitzvah, for example, instead of 4 section in the phylacteries someone decide to has five. The same principle applies to the prohibition, neither shall ye diminish from it" [by placing three sections of the Torah in the phylacteries etc.].
Rambam disagreed with Rashi and thought that any for of alternation is a violation of this mitzvah. For example adding a new festival, as Jeroboam did, to the 613.
Another sages think that this prohibition is only relation with idolatry. This mitzvah is always related with idolatry. Regardless of the opinions, all agree that we cannot alternated the mitzvoth. where do we see an example in the Tanaj of this prohibition? from melech Solomon. He ignore a prohibition since he knows the reason for it and can create conditions when such a prohibition would not be justified. The Torah had forbidden a king to marry too many women, warning that these could lead him astray. Solomon relied on his wisdom not to lead him astray and ignored the Torah’s law, with disastrous consequences for his kingdom."
Thus the sages add to the Torah?
No, one of Hashem mitzvah is to interpreting law from the torah, as the judge in Israel. The rabbinic decrees does not add nor subtract mitzvoth, but out a fence to the mitzvah. The rabbis decree are not include in this prohibition. The Tur explained that these Rabbinic decrees, serve to protect the average Jew from running afoul of Biblical decrees and thereby becoming guilty of various kinds of penalties.Rambam further explains: "Whatever [laws] the Sages have established in the nature of "a fence [around the Torah]," such as the secondary degrees of forbidden marriages—tthat activity of [establishing fences] is itself a requirement of the Torah, provided only that one realizes that these [laws] are a result of a particular fence and that they are not [expressly] from the mouth of the Holy One, blessed be He, in the Torah."
Spiritual explanation
Some people may think they can be more spiritual than others and decide to add or modify Hashem's mitzvoth. When the Torah says that we cannot add, it is because only the Torah is the way of serving Hashem. Making unnecessary sacrifices will not make you close to Hashem, but only following meticulously his commandments will. Moshe explained that by not adding, you can "debaq" (have a spiritual connection with, literally, glue with God) Hashem. Rabbi Bahya said, "Do not add to the words which I command you, nor subtract from them." This is a warning for man not to try and be smarter than God by saying that he will do more than God commanded, thinking that the addition will be considered part of his serving the Lord. This is why Moses had to point out that the Torah is perfect. Not only does it not need additions or subtractions, but any addition is in fact a subtraction (Sanhedrin 29)."
What does it mean you should not add?
There are different opinion between the rishonim (rabbis from 11th-15th centuries).
Brief Halachic explanation
Rashi thought that this mitzva is referring to adding an element to a particular mitzvah, for example, instead of 4 section in the phylacteries someone decide to has five. The same principle applies to the prohibition, neither shall ye diminish from it" [by placing three sections of the Torah in the phylacteries etc.].
Rambam disagreed with Rashi and thought that any for of alternation is a violation of this mitzvah. For example adding a new festival, as Jeroboam did, to the 613.
Another sages think that this prohibition is only relation with idolatry. This mitzvah is always related with idolatry. Regardless of the opinions, all agree that we cannot alternated the mitzvoth. where do we see an example in the Tanaj of this prohibition? from melech Solomon. He ignore a prohibition since he knows the reason for it and can create conditions when such a prohibition would not be justified. The Torah had forbidden a king to marry too many women, warning that these could lead him astray. Solomon relied on his wisdom not to lead him astray and ignored the Torah’s law, with disastrous consequences for his kingdom."
Thus the sages add to the Torah?
No, one of Hashem mitzvah is to interpreting law from the torah, as the judge in Israel. The rabbinic decrees does not add nor subtract mitzvoth, but out a fence to the mitzvah. The rabbis decree are not include in this prohibition. The Tur explained that these Rabbinic decrees, serve to protect the average Jew from running afoul of Biblical decrees and thereby becoming guilty of various kinds of penalties.Rambam further explains: "Whatever [laws] the Sages have established in the nature of "a fence [around the Torah]," such as the secondary degrees of forbidden marriages—tthat activity of [establishing fences] is itself a requirement of the Torah, provided only that one realizes that these [laws] are a result of a particular fence and that they are not [expressly] from the mouth of the Holy One, blessed be He, in the Torah."
Spiritual explanation
Some people may think they can be more spiritual than others and decide to add or modify Hashem's mitzvoth. When the Torah says that we cannot add, it is because only the Torah is the way of serving Hashem. Making unnecessary sacrifices will not make you close to Hashem, but only following meticulously his commandments will. Moshe explained that by not adding, you can "debaq" (have a spiritual connection with, literally, glue with God) Hashem. Rabbi Bahya said, "Do not add to the words which I command you, nor subtract from them." This is a warning for man not to try and be smarter than God by saying that he will do more than God commanded, thinking that the addition will be considered part of his serving the Lord. This is why Moses had to point out that the Torah is perfect. Not only does it not need additions or subtractions, but any addition is in fact a subtraction (Sanhedrin 29)."
Question
Why does Moshe use the word הַנִּצְמָדִ֖ (nitzmadi) when referring to the Baal-peor event (Numbers 25:5), and in reference to Hashem, he uses the word head fast (dabaq)?
Answer
When we decide to worship an idol, our connection will always be superficial and vulnerable (nitzmadi). Following Idols is vain, and if you follow them, your life becomes vain (Jeremiah 2). However, the connection with Hashem is like that of a father with a kid. God is not only different from the idols in power but also in how he is related to the Jewish people. God is involved in everything we do, and as evidence, he gives laws and rules (v. 1). The relationship with the idols is instrumental and materialist, but with Hashem, it is a true relationship where loyalty is needed and there is a constant exchange between heaven and us.
Why does Moshe use the word הַנִּצְמָדִ֖ (nitzmadi) when referring to the Baal-peor event (Numbers 25:5), and in reference to Hashem, he uses the word head fast (dabaq)?
Answer
When we decide to worship an idol, our connection will always be superficial and vulnerable (nitzmadi). Following Idols is vain, and if you follow them, your life becomes vain (Jeremiah 2). However, the connection with Hashem is like that of a father with a kid. God is not only different from the idols in power but also in how he is related to the Jewish people. God is involved in everything we do, and as evidence, he gives laws and rules (v. 1). The relationship with the idols is instrumental and materialist, but with Hashem, it is a true relationship where loyalty is needed and there is a constant exchange between heaven and us.