Why does the Torah insert "Vesamtem es Devrai Eileh ... " here after the punishment of Galus?
Rashi and Ramban #1 (citing the Sifri): It is a command to wear Tefilin and affix Mezuzos even after one is in Galus, so that the Mitzvos will not be new (and unfamiliar) when one returns. 1
Ramban #2 (citing the Sifri): To teach us to observe the Mitzvos that are not conneted with the land - such as Tefilin and Mezuzos 2 - even in Chutz la'Aretz. 3
Rashi: As the Pasuk writes in Yirmiyah, 31:20. Ramban (citing the Sifri): And this Pasuk comes to teach us the obligation to keep the Mitzvos that are not connected with the land even when we are in Galus - to demonstrate our belief that we will return with the coming of Mashi'ach. See R. Chavel's notes on Ramban, DH "Sod Amuk". Refer also to 11:21:1:2.
But not the Mitzvos that are conneted with the land, such as T'rumos and Ma'asros.
Even though the current Pesukim are discussing keeping the Mitzvos in Eretz Yisrael, as is evident from Pasuk 21 (Ramban).
What are the implications of the word "Vesamtem es Devarai Eileh"?
Kidushin, 30b: It is the acronym of 'Sam Tam" 1 (a perfect balm), from which the Chachmim derive the saying 'Barasi Yeitzer ha'Ra, Barasi Torah Tavlin lo', Hashem is saying - 'I created the Yeitzer ha'Ra and I created Torah as its antidote - If you will study it, you will not fall into the hands of the Yeitzer ha'Ra'.
See Torah Temimah, note 40.
What is the difference between "Al Levavchem" and "Al Nafshechem"?
Seforno: "Al Levavchem" means 'Reflect on them', and "Al Nafsh'chem" means 'perform them with goodwill'.
Why does the Torah write "Al Levavchem" and not 'bi'Levavchem" - like it writes 'be'Ficha u'vi'Levavcha" in Nitzavim, 30:14?
Oznayim la'Torah: Because, as Chazal have said 1 'The Torah serves as a balm, an antidote to the Yeitzer ha'Ra - which lies in the heart, and one generally places the balm on the wounded area, not inside it.
What are the implications of the fact that the Torah juxtposes "Vesamtem es Devarai Eileh al Levavchem ... " to "u'Keshartem osam ... al Yedchem"?
Menachos, 37b: It implies that the Tefilin shel Yad should be placed beside the heart, on the top section of the arm. 1
QUESTIONS ON RASHI
Rashi writes that we must wear Tefilin and affix Mezuzos even in Galus, so that the Mitzvos should not be new when we return to Eretz Yisrael. But Mitzvos that do not depend on the land apply mi'd'Oraisa also in Chutz la'Aretz - as the Gemara states in Kidushin 36b?
Ramban: Refer to 11:18:1:1*. 1
Moshav Zekenim: The Mitzvah of Mezuzos on gates of cities is only mi'de'Rabanan in Chutz la'Aretz. The Mitzvah d'Oraysa only applies to one's gates.
Kol Eliyahu and Divrei Eliyahu: There is a printing mistake here. 2 Initially, the text in Rashi read "Hey Tov, Ayin Mem," which a Sofer interpreted as 'Hanichu Tefilin Asu Mezuzos', when really, it stands for "Hafrishu T'rumos Isru Ma'aseros", Mitzvos that depend on the land. They should be kept in Chutz la'Aretz, so tht they will not be new when you return.
See also Torah Temimah, note 41. who discusses the Sifri.
It is difficult to understand this, seeing as the same text appears in the Ramban and other Rishonim? Moreover, according to the Vilna Gaon's explanation, we are obligated to keep T'rumos and Ma'asros in Chutz la'Aretz, which is not the Halachah?
