Frequently Asked Questions
Q: What does Deuteronomy 8:11 mean?
A: Deuteronomy 8:11 warns the Jewish people not to forget Hashem (God) by failing to observe His commandments, laws, and statutes. Rashi explains that this verse comes after describing the blessings of the Land of Israel, reminding us that prosperity can lead to arrogance and forgetting the source of our blessings. The verse emphasizes the importance of constant awareness of God's role in our lives.
Q: Why is remembering God's commandments important according to this verse?
A: The Rambam (Maimonides) teaches in Hilchot De'ot that remembering God's commandments prevents us from attributing our success to our own power. This verse highlights that our material blessings come from God, and forgetting this leads to neglecting mitzvot. The Talmud (Berachot 32b) connects this to the idea that forgetting Torah leads to forgetting God Himself.
Q: How can we apply Deuteronomy 8:11 in daily life?
A: The Sforno explains that we apply this verse by making Torah study and mitzvah observance central to our lives, even when we experience material success. Practical applications include saying blessings before eating (to remember God's role in our sustenance), regular Torah study, and being mindful that our achievements come from God's help. The Chofetz Chaim taught that this verse reminds us to attribute all success to God's kindness.
Q: What are the 'commandments, judgments and statutes' mentioned in this verse?
A: Rashi explains these three categories: 1) 'Commandments' (mitzvot) are laws we might not understand but observe because God commanded them, 2) 'Judgments' (mishpatim) are logical laws like prohibitions against theft, and 3) 'Statutes' (chukim) are decrees like kashrut laws whose reasons aren't obvious. The Midrash (Sifrei) notes that observing all three types shows complete devotion to God.
Q: Why does the verse say 'which I command you this day'?
A: The Talmud (Eruvin 54b) teaches that Torah should feel new to us every day, as if given 'this day.' Ramban explains that Moshe emphasized 'this day' to show these commandments are eternally relevant. The Ohr HaChaim adds that each generation must receive the Torah anew, making its observance fresh and vibrant in every era.
Context in Devarim (Deuteronomy)
The verse (Devarim 8:11) appears in Moshe Rabbeinu's final address to Bnei Yisrael before entering Eretz Yisrael. It serves as a warning against spiritual complacency that may arise from material prosperity in the Land. The Torah emphasizes vigilance in remembering Hashem even during times of comfort.
Rashi's Explanation
Rashi comments that the phrase "הִשָּׁמֶר לְךָ" ("Beware for yourself") implies an active, continuous effort to guard against forgetfulness. He connects this to the danger of attributing success to one's own strength (as warned in the following verses). Forgetting Hashem leads directly to neglecting mitzvot—commandments, judgments, and statutes—which are inseparable from Divine remembrance.
Rambam's Perspective (Hilchot De'ot)
Rambam teaches that this verse underscores the necessity of yirat Shamayim (awe of Heaven) as the foundation for mitzvah observance. Forgetting Hashem is not merely intellectual but manifests in laxity toward halacha. The triad of mitzvot, mishpatim, and chukim represents the full spectrum of Torah obligations—rational laws, ethical judgments, and supra-rational decrees—all requiring equal devotion.
Talmudic Insight (Berachot 32b)
The Gemara links this warning to the concept of "כל השוכח דבר אחד מתלמודו"—one who forgets even a single Torah teaching is considered as having neglected his soul. The verse thus extends beyond physical commandments to encompass constant Torah study, the antidote to spiritual forgetfulness.
Midrashic Interpretation (Sifrei Devarim)
The Midrash elaborates that "הַיּוֹם" ("this day") teaches that Torah must feel newly received each day. Forgetting occurs when mitzvot become routine rather than fresh obligations. The Sifrei further notes that the verse's structure implies a progression: forgetting Hashem leads to abandoning mitzvot, which in turn causes disregard for mishpatim (social justice) and chukim (mystical statutes).
Practical Application (Chovot HaLevavot)