For an explanation of the methodology of this series, see the introduction.

"You shall follow G‑d, your G‑d, fear Him, keep His commandments, heed His voice, worship Him, and cleave to Him..." (Deut. 10:20)

Peshat (basic meaning):

Rashi:"keep His commandments"
the Torah of Moses

"heed His voice"
the voice of the prophets

"worship Him"
in His sanctuary

"and cleave to Him"
Cleave to His ways; bestow kindness, bury the dead, and visit the sick, just as the Holy One, blessed is He, did.

Israel should emulate G‑d rather than adopt any foreign behavior suggested by a false prophet.

Siftei Chachamim: "Cleave to His ways" could have been understood as the result of following the instructions which precede it: "If you keep His commandments, listen to His voice, and serve Him, then you shall cleave to Him", i.e. you shall benefit from His Providence. But this passage does not deal with the reward for commandments. Rather it is contrasting what Israel ought to do rather than follow false prophets. This part of the verse thus says that Israel should emulate G‑d rather than adopt any foreign behavior suggested by a false prophet.

Remez (hinted meaning):

There is no Baal HaTurim on this verse.

Derash (interpretive meaning):

Ramban: "keep His commandments"
This negates any consideration of obedience to a false prophet, that we are not to fear his words because of any sign or wonder, and we should not transgress the service of G‑d because of the prophet's words, for it is G‑d alone that we are to fear, and no other god.

Ohr HaChayim: Why did Moshe interrupt the paragraph about the false prophet with this verse? I believe that Moshe wanted to spell out the various elements which comprise serving G‑d. Once we know this, we can better understand the penalty for a false prophet or a dreamer applies even if he asks you to violate only a single one of these elements which are part of serving G‑d by applying them to worship of an alien god.

Tzeror HaMor: Moses knows he is speaking about phenomena that are by definition incapable of being proven by absolute certainty, seeing that he himself is a prophet, and if the words of a prophet had been subject to his performing miracles, as he had done for the people in Egypt and for Pharaoh, why would his words be more believable than future prophets?
They are only to follow the revealed word of G‑d...
That is why he adds, “after G‑d your G‑d”: he tells the people that he does not want them to follow what he says because he is a prophet, neither are they to follow subsequent prophets. They are only to follow the revealed word of G‑d, comparing it with what G‑d had revealed at Mount Sinai...

If ever a prophet arose who would command our people to adopt some idolatrous practice in the name of G‑d, we would know that it was a test of our loyalty. This impostor would deserve the death penalty and he will be executed.

Sod (esoteric, mystical meaning):

Zohar Vayikra 21:
Rabbi Hiya opened by saying, "To the chief Musician on the morning doe, A psalm of David". (Ps. 22:1) Who is the morning doe? It is the Congregation of Israel called, "a loving ibex and a pleasant roe". (Prov. 5:19) Is a doe in the morning, not during the whole day? The explanation is that the doe is from the place called morning, as in the verse: "His going forth is sure as the morning". (Hosea 6:3) King David said this of the Congregation of Israel, as understood from the words "on the morning doe."

Come and see: When night falls, the closed openings of the upper and lower beings are laying down, and all the far ones rise to walk and roam the world, to go about the bodies of men and around their homes and beds. They see the image of the Holy King and they are afraid they had strengthened themselves in their beds with the words of the Holy Name. People's souls ascend, each as it deserves, as has been already explained. Fortunate is the portion of the righteous whose souls ascend while they sleep and are not needlessly detained in an undesirable area.

At midnight, a herald sounds a proclamation and the gates are opened. A wind from the north side stirs strums on David's harp, which plays by itself and praises the King. The Holy One, blessed be He, delights Himself with the righteous in the Garden of Eden.
Fortunate is the portion of he who wakes up from sleep at that time and labors in the Torah.
Fortunate is the portion of he who wakes up from sleep at that time and labors in the Torah. He is called the friend of the Holy One, blessed be He, and the Congregation of Israel. Moreover, they are called His brethren and companions, as written, "For my brethren and companions' sakes, I will now say, Peace be within you". (Ps. 122:8) They are called companions to the supernal hosts and angels, as written, "The companions hearken for your voice". (Songs 8:13)

When day comes, a herald sounds a proclamation, the gates of the south side are opened and the stars and constellations awaken. The gates of mercy open and the King sits to receive the praises. The Congregation of Israel takes then the words and rises. All the friends cleave to the wings, and their words come to rest in the lap of the King. The King then commands to record all these words.

In the book are recorded all the members of His household and a thread of grace is drawn on them. By this thread of grace, man is crowned with the King's crown, and is feared by the upper and lower beings. He passes through all the King's gates and none dares stop him. Even when the prosecutors judge the world, they do not sentence him, because he is marked with the King's imprint, and it is known that he is of the King's palace. He is therefore not judged. Fortunate is the portion of the righteous who study the Torah, especially when the Holy One, blessed be He, is desirous of words of the Torah.

Come and see: The secret meaning of this is that the Congregation of Israel does not stand before the King unless it is with the Torah. As long as all of Israel in the Land of Israel are occupied with the Torah, the Congregation of Israel dwells among them. When they lay idle of the words of the Torah, the Congregation of Israel cannot be with them even for an instant. Hence, when the Congregation of Israel awakens towards the King with the Torah its (her) power strengthens, and the Holy King is happy to receive her.

When the Congregation of Israel comes before the King without the Torah, she grows weak. Woe to those who weaken the higher power. Therefore, happy are those who do study the Torah, especially when it behooves them to participate with the Congregation of Israel. The Holy One, blessed be He, then declares about them, "and said to me, you are My servant, Israel, in whom I will be glorified". (Isaiah 49:3)

BeRahamim LeHayyim:
That's our job, to take the Torah we learn and to inflow in it in all of our ways, in all our days. "For they are our life and the length of our days and about them we will meditate day and night" [Liturgy of Evening Prayer]

The Written Torah stands for the Holy One Blessed be He's communication to us. The Congregation of Israel is a code term for the Shechinah, His manifested Divine Presence. When we stop meditating or contemplating the connection between life and Torah, it appears [and only appears] that the Congregation of Israel cannot be with us even for an instant. Don't worry, She is with us even in exile!

But it is the appearance of Her disappearance which is most troubling.

You know what I'm talking about.
When we are just bummin' around, thinking about pleasing ourselves only, where is G‑d?
...where is G‑d?
When we get angry, because I'm right and you're wrong, where is G‑d?

When we get depressed, because everything bad is happening to us and we feel like Job, Where is G‑d?

When we get the promotion, the new job, the new car, the new house, and we feel oh so proud, "Hey look what I did my own self!" — Where is G‑d?

The path of the righteous is one of deveikut/attachment, at all times, at all places. They think of G‑d constantly, as the above Zohar demonstrates, even when they sleep their souls elevate to Celestial realms to do special tikkunim/rectifications.

Guess what? So too for us regular folk. For as spirits in the material world, when the bonds of sleep fall, the shackles of the body are opened, and our souls ascend too. Who’s to say that the world we inhabit the 8 hours of our sleep is any less "real" than the 16 other hours of being awake?

Too busy to study Torah? Guess again: you just did! Blessings to keep going “from strength to strength!”

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