Ramban (Nachmanides) on the Torah

AT THAT TIME THE ETERNAL SAID UNTO ME: ‘HEW THEE TWO TABLETS OF STONE.’ After I cast myself down in prayer before G-d for forty days and forty nights, He was reconciled with me that He would write the second Tablets. However, the first ones were the work of G-d, and the writing was the writing of G-d, whereas these [second Tablets] He commanded me that they be hewn by my hands and the writing will be like the writing on the first ones, by the finger of G-d., 31:18.
AND MAKE THEE AN ARK OF WOOD. The meaning thereof is that you put the Tablets into this ark when you descend [the mountain]. Now this ark, including its cover, is to be entirely from wood [and not overlaid with gold], like all arks, and the Tablets should remain there until the Tabernacle is made. [Only] then, they made the ark which was covered with gold and the ark-cover upon it of pure gold., 37:1-6. — In order to understand the text, it is necessary to recall that the affairs of the golden calf, the breaking of the first Tablets, and the giving of the second Tablets, all took place in the summer of the first year after the exodus, while the building of the Tabernacle, the making of the ark, etc., were not completed until the spring of the second year after the exodus. Now, since the command about making an ark for the second Tablets was given to Moses immediately upon his receiving them on the tenth day of Tishri — the Day of Atonement — this ark was obviously not the ark made by Bezalel for the Tabernacle during the following winter. Ramban will further on present a different solution to the problem. He did not tell Moses [to make an ark] for the first Tablets because it was manifest before Him that he would break them [immediately upon coming down the mountain]. And the meaning of the verse, and there they were, as the Eternal commanded me is that the Tablets were there [in the ark] until the Tabernacle was made concerning which He commanded me, And thou shalt put the ark-cover above upon the ark; and in the ark thou shalt put the Testimony that I shall give thee. This is the good and correct [interpretation] of these verses. And Rashi wrote: “Now, this was not the ark which Bezalel made [for the Tabernacle], because they did not occupy themselves in the making of the Tabernacle until after the Day of Atonement, for it was only when he came down from the mountain that he commanded them concerning the construction of the Tabernacle, and it was Bezalel who made, first the Tabernacle, and afterwards the ark and the vessels. Thus it follows that this [ark mentioned here] was a different one, and it was this [ark] that went forth with them to battle, while the one that Bezalel made did not go forth to battle except in the days of Eli and they were punished for this and it was captured [by the Philistines].”, Verse 17. This is the Rabbi’s language, quoting words of Agadah which he found written in the Tanchuma. 10. Now one may ask: “And after they removed the Tablets from this ark and placed them in the ark which Bezalel made, what happened to this ark? And why did this one go forth with the people to battle [since it was empty, the Tablets having been removed]?” Some say that the broken Tablets lay in that ark, and so in fact it is found in the Agadah, but these are the words of a single Sage, for thus we learned in Tractate Shekalim: “We are taught [in a Beraitha]: Rabbi Yehudah the son of Rabbi Ilai says: Israel had two arks in the wilderness, one in which the broken Tablets lay etc. But the Rabbis say: there was only one, and once it went forth [to battle] in the days of Eli and it was captured [by the Philistines].” The opinion of our Rabbis throughout the Talmud is also not so [that there were two arks]; but that [both] the whole Tablets and the broken Tablets lay in the [same] ark. Besides, where was this ark containing the first [broken] Tablets to stay all the years in the wilderness? For in the Tabernacle, in the Holy of Holies beyond the Veil, there were no two arks, and Solomon also brought but one ark into the Holy of Holies [of the Sanctuary]! Rather, [we must say] that this ark of Moses was stored away upon the completion of the ark of Bezalel, as is the law of implements of holiness [which must be stored away after having served their purpose]. This is the correct interpretation in accordance with the opinion of our Rabbis, for, in line with the plain meaning of Scripture, it is possible that the verse here, and make thee an ark of wood, refers to the ark which Bezalel made. This [could be explained as follows]: First Moses was commanded regarding the making of the Tabernacle and its vessels, the first command being And they shall make an ark of acacia-wood, for this [to contain the Tablets] was the main purpose of the entire Tabernacle — that the Eternal that sitteth upon the cherubim be there. Afterwards they made the calf and when G-d was reconciled with Moses and told him that He would write on these Tablets according to the first writing, He commanded him briefly that he should make for these [second] Tablets an ark of wood, this being the same one concerning which he was commanded for the first Tablets. Thus He mentioned to Moses [as narrated by Moses in the verse before us] the primary commandment regarding the Tabernacle, and [the one] upon which everything depended. It was from this [charge to build the ark] that Moses deduced [that he was] to make the Tabernacle and its vessels, as he had been commanded earlier. And in that case the interpretation of the phrase, and there they were, as the Eternal command me is that they be there forever as the Eternal commanded me originally: and in the ark thou shalt put the Testimony that I shall give thee. And there I will meet with thee, and I will speak with thee etc. Now when Moses came down from the mountain he placed the Tablets in [his personal] tent of meeting, 33:7. until he made the ark and the Tabernacle. For had he not broken the first Tablets, they would have been in [his] tent of meeting, 33:7. until Bezalel had made the ark. And so perforce we must also say that the broken tablets were there [in his tent of meeting], for he did not return them with him when he ascended the mountain. Proof for this [i.e., that the command for making the ark mentioned here is identical with the command mentioned in the Book of Exodus with the instructions to build the Tabernacle] is the fact that Moses did not mention this command in the section of Ki Thisa, for there He mentioned the ark of Bezalel expressly., 31:7. — The section begins: See, I have called by name Bezalel (Verse 2). Now here he did not mention the Tabernacle and its vessels for the people saw it before them, and therefore he mentioned it only briefly [through the first command concerning the ark]. Now, do not consider it difficult that he said, So I made an ark of acacia-wood, and hewed two Tablets of stone [which would seem to indicate that Moses made the ark at once and then hewed the two Tablets of stone, and, if so, this could not be the ark of Bezalel], for he completed the narration of the subject of the ark at one time. For G-d had commanded him, Hew thee two Tablets of stone etc., and come up unto Me into the mount; and make thee an ark of wood, meaning that he should first come up with the Tablets and afterwards he should make an ark of wood; but He prolonged [the subject of the Tablets] in order to say, And I will write on the Tablets the words that were on the first Tablets which thou didst break, and thou shalt put them in the ark, that is to say that these second Tablets will be identical to the first ones in writing and, therefore, it is proper that they, like the first ones, be in the [previously] commanded ark, where I will meet with the children of Israel, and it shall be sanctified by My glory. Therefore Moses finished the account by stating, So I made an ark, in order to briefly complete the commandment and the deed. Afterwards he returned to speak at length on the subject mentioned before.

AND I TURNED AND CAME DOWN FROM THE MOUNT, AND PUT THE TABLETS IN THE ARK WHICH I MADE. The meaning thereof is “which I made at the time I came down from the mountain.” And there they were forever, as the Eternal commanded me, that His Glory dwell among the children of Israel., Verse 45.

AND THE CHILDREN OF ISRAEL JOURNEYED FROM BEEROTH-BENE-YAAKAN TO MOSERAH. “Why does this matter belong here? Furthermore, did they indeed journey from Beeroth-bene-yaakan to Moserah; did they not come from Moserah to Bene-yaakan, as it is said, And they journeyed from Moseroth, and pitched in Bene-yaakan? And further, here it is said, there [in Moserah] Aaron died; but did he not die in Mount Hor?, Verse 39. Go and count and you will find that there are eight journeys from Moseroth to Mount Hor!, Verses 31-37: Moseroth, Bene-yaakan, Hor-hagidgad, Jotbah, Abronah, Etzion-geber, Kadesh, Mount Hor. But really this is also part of the reproof [spoken by Moses, saying in effect]: ‘This also you did; When Aaron died in Mount Hor at the end of forty years [after the exodus] and the clouds of Divine Glory departed, you feared war with the king of Arad, 21:1. and you appointed a leader to return to Egypt and you turned backwards eight journeys until Bene-yaakan and from there [you continued] to Moserah [as stated here]. There the children of Levi fought you and slew some of you, and you [slew] some of them, until they forced you back the road [along which you had retreated]. From there [Moserah] you returned to Gudgod [Moserah] they journeyed unto Gudgod, and from Gudgod etc. which is identical with Hor-hagidgad,. Hence Gudgod is identical with Hor-hagidgad. and from Gudgod to Moserah. ‘etc’” (Verse 7). Ramban’s text of Rashi is to be understood as follows: “And from Gudgod you ultimately came back to Moserah” since the exact order in the process of their return was from Gudgod to Bene-yaakan, and thence to Moserah. See above, Note 190. And at Moserah you made a great lamentation on account of the death of Aaron which brought this [retreat and subsequent battle with the Levites] upon you, and it [the sadness] was as if Aaron had died there [thus accounting for the verse which states: there — at Moserah — Aaron died]!’ Now Moses placed this reproof next to the [narrative about the] breaking of the Tablets in order to intimate that the death of the righteous is as grievous before the Holy One, blessed be He, as was the day on which the Tablets were broken, and to inform you that it was displeasing to Him what they said Let us make a captain [and return to Egypt] in order to break away from Him, as was the day when they made the calf. At that time the Eternal separated the tribe of Levi — this refers back to the first subject [of this chapter]. At that time, in the first year of your departure from Egypt when you sinned by worshipping the calf, but the sons of Levi did not sin, G-d separated them from you. This event is placed next to the retreat to Bene-yaakan [where, as explained earlier, the Levites showed faith and heroism] in order to intimate that in this matter, also, the sons of Levi did not sin but stood steadfast in their faith.” All this is the language of our Rabbi Shlomo [Rashi] from the words of Agadah. 18. Now, Rabbi Abraham ibn Ezra, [in order not to deviate from the literal meaning of the text by saying that they retreated backwards eight stages] found it necessary to say by way of the plain meaning of Scripture that “Beeroth-bene-yaakan [mentioned in the verse before us: and the children of Israel journeyed from Beeroth-bene-yaakan to Moserah] is not identical with Bene-yaakan [mentioned in Numbers 33:31] and Moserah [mentioned here] is not Moseroth [mentioned in Numbers 33:30], but Kadesh (Numbers 33:37). is called Beeroth-bene-yaakan, and the name of the wilderness where Aaron died is Mount Hor-moserah [so that there is no need to say that they retreated back toward Egypt]. From thence they journeyed unto Gudgod is not identical with Hor-hagidgad. Hence Gudgod is identical with Hor-hagidgad. but instead is a general name for Zalmonah, Punon, and Oboth, while Jotbah is the place called B’eir,, 21:16. this being the purport of the expression [here in Verse 7 describing Jotbah as] a land of brooks of water [and in B’eir was the well, whereof the Eternal said unto Moses: ‘Gather the people together, and I will give them water’]., 21:16. And the expression, and from Gudgod to Jotbah is connected with the phrase [in Verse 6 before us], and Eleazar his son ministered in the priest’s office in his [Aaron’s] stead, for it was there in Jotbah that Eleazar began ministering as the High Priest and performed the offerings.” [Thus far is Ibn Ezra’s language.] But all these are windy words [i.e., words devoid of substance]. For how is it possible for all these many places to be new locations that have not been referred to in the section [enumerating all] of the journeys [of Israel from Egypt to the promised Land]. Moreover, it is the custom of Scripture everywhere to make slight changes when mentioning names a second time, whether it is the name of a place or the name of a person [so that even slightly different names would refer to the same place or person] and surely here, when the names are alike, for between Moserah and Moseroth there is no [significant] change or difference; similarly, Hor-hagidgad and Gudgod are one name, and Jotbah [mentioned here and in Numbers 33:34] are surely alike. Furthermore, it was in Mount Hor that Eleazar ministered upon the death of his father [Aaron] when Moses clothed him in the garments [of the High Priest],, 20:28. for he was immediately distinguished [as a High Priest simply] by virtue of [being clothed in] the larger number of official garments [of the High Priest], this being the law of the High Priests even during succeeding generations! [Hence there is no justification for Ibn Ezra to say that Eleazar ministered as a High Priest in Jotbah for the first time.] The correct interpretation appears to me to be that Mount Hor is the largest of the mountains and is many parasangs long. Its name [Hor Hahar — literally: “the mount of the mount”] so indicates, for it is called “mount” and people called it “the mountain” because of its height and length. And so our Rabbis said that this was a mount on top of a mount. 14, and mentioned by Rashi (Numbers 20:22): “Like a small apple on top of a large apple.” The end of the mountain extended as far as the border of the land of Edom, Verse 23. and the beginning of it was near Hashmonah, 33:30. [eight stages away from Mount Hor proper]., Verses 30-37. Now in the plain before Mount Hor there were cities or places called Moseroth, Bene-yaakan, Hor-hagidgad, Jotbah, Abronah, Ezion-geber, and Kadesh., Verses 30-37. There was no great distance between these places, for that large camp [of the Israelites] walked in one day about a parasang or less. From Kadesh they journeyed, and pitched in Mount Hor,, Verse 37. entering a low place at the foot of the mount. Then G-d commanded Moses, Take Aaron and Eleazar his son, and bring them up unto Mount Hor,, 20:25. meaning that he is to climb upward to the top of it [the lower part of the mountain] which is the beginning of the [upper part of the] mountain. Thus they ascended to the top of the mountain, arriving [at the part] opposite Moseroth, and Aaron died there, this being the intent of the verse, and Aaron died there ‘in the top of the mount,’, Verse 28. and thus his death [is also described in the verse before us as having] occurred in Moserah. It is possible that all these places as named were considered as if they were [also] on the mountain itself, so that the summit of the mountain and its opposite site in the plain were called “Moseroth” [in the plural] and the name of each place separately was “Moserah” [in the singular] so that people spoke of “Moserah in the mount” and “Moserah in the plain.” And in the place called Hashmonah there were wells in the field, which people referred to as Beeroth (“The wells of) bene-yaakan” because the inhabitants of Bene-yaakan came there to water their flocks and they made these wells, for there they found running water. And from there [from Beeroth-bene-yaakan] they journeyed to Moserah [as is mentioned in Verse 6 before us], and from there they journeyed to Moseroth,, 33:30. and they journeyed from Moseroth, and pitched in Bene-yaakan,, 33:31. for that [i.e., Bene-yaakan] was the name of that place. (“The Wells of”) bene-yaakan which, as explained above, was a spot in Hashmonah, where the people of Bene-yaakan dug wells to water their flocks. And Scripture continues to tell [here in Verse 7], From thence they journeyed unto Gudgod; and from Gudgod to Jotbah, a land of brooks of water in order to inform us that they stayed there [many] days on account of the brooks. It abbreviates [in listing] the journeys because it has already explained them [in the section on the journeys], but it states that from thence — from Moserah — they journeyed unto Gudgod and unto Jotbah which was all a land of brooks of water, for from Gudgod to Jotbah was well watered everywhere. It is further possible that we say that when Aaron went up to the top of the mountain and died there opposite Moseroth or in Moserah itself [as explained above that the top of the mountain was also called Moserah] and he was buried there, the Israelites went back to Moseroth [i.e., to “Moserah” at the foot of the mountain, mentioned here in Verse 6 before us] to weep and to mourn at the grave of the man of G-d, and, for the entire thirty days [of mourning] their prominent men would go up to the top of the mountain and mourn for the holy one of the Eternal,. and then they would return to the camp which was pitched in Moserah. After the thirty days [of mourning] they journeyed from Moserah to Hor-hagidgad, and from Gudgod to Jotbah [as stated here in Verse 7], for now, as they returned from Moserah, they travelled quickly [and did not stop in Bene-yaakan which was between Moseroth and Hor-hagidgad; hence it is not mentioned here]. This is a very proper interpretation of explaining the verses in a manner that fits the text. Scripture mentions that the name of the place was Yotbathah [“Jotbah,” from the root tovah — good] because it was a “good” place for there were brooks of water, while the rest of the wilderness was a land of drought, thirsty ground where there was no water. The reason for Moses’ mentioning the death of Aaron now while discussing these subjects is because he had said, and I prayed for Aaron also at the same time, 9:20. [and so he indicated here] that the punishment of “destruction” … did not touch him [Aaron] neither himself personally nor his seed — for Aaron did not die until the fortieth year [after the exodus], being old and full of days, and his son ministered in his stead. He said, And the children of Israel journeyed, and not “and you journeyed,” for in the sections of reproof he speaks directly to the people to chastise them, but in this [verse] he narrates the journeys of the children of Israel.

AT THAT TIME THE ETERNAL SEPARATED THE TRIBE OF LEVI. “This refers back to the first subject. At that time, in the first year of your departure from Egypt when you sinned by worshipping the calf and the sons of Levi did not sin, G-d separated them from you.” This is Rashi’s language. And if so, he is stating that from that time the sons of Levi were separated before Him, blessed be He [but only in thought], for He did not separate them in fact until the second year in the second month [after the first census which took place on the first day of the second month, in the second year after they were come out of the land of Egypt]! Or it may be that he is alluding to what he said to them [at the affair of the calf], Consecrate yourselves today to the Eternal, for thereby you dedicate yourselves to the service of priests and Levites. The correct interpretation, it appears to me, is that the expression at that time means that the second [giving of the Tablets] was like the first. For, from the time He said to Moses Hew thee two Tablets of stone,, 34:1. He was reconciled with Israel, and Moses was instructed regarding the construction of the Tabernacle. Then He was reconciled also with Aaron, and Moses was commanded, and they shall make holy garments for Aaron thy brother, and his sons — to sanctify him — that he may minister unto Me in the priest’s office,, 28:4. The phrase to sanctify him is found there in Verse 3. and He further commanded him concerning the initiation [of the priests]. Therefore he said [here in Verse 6] that Eleazar ministered in the priest’s office in his father’s stead, since their anointing was to them for an everlasting priesthood throughout their generations., 40:15. Moses regarded the separation of the entire tribe [of Levi — priests and Levites] as one matter [therefore he said here, At that time — when the second Tablets were given, even though only the priests were formally separated, it was equivalent to a designation of the entire tribe, with the formal designation of the Levites to come after the first census], for, from that day on it was [resolved] before Him that His tribe be wholly given unto Him to perform the service of the Tabernacle. Or perhaps he is saying that the tribe of Levi was separated at that time for the priests to be [chosen] from them, for they [i.e., the priests] also carried the ark. … Now, according to the interpretation that the verse means that the tribe of Levi was separated to be the source of the priests, rather than as a special tribe in its entirety, the following question arises: The verse indicates that the priests [derived from the tribe of Levi] were to carry the ark, but it is known that the Levites, not the priests, carried the ark (Numbers 7:9). Ramban answers that the priests, too, were permitted to carry the ark. See “The Commandments.” Vol. I, pp. 43-44, for a fuller discussion on this subject. And so it is said, and he [Moses] delivered it [the Torah] unto the priests the sons of Levi; that bore the ark of the covenant of the Eternal, and they [the priests] are the ones who minister to G-d and bless in His Name [as the verse before us concludes]. And the meaning of the expression unto this day [at the end of this verse] is that it refers [back] to Eleazar’s ministering in the priest’s office [in Aaron’s stead — mentioned in Verse 6], as if saying: “then He separated them [the priests] to minister to Him, and it [so] was to this day” [i.e., the time when Moses spoke these words, that Eleazar served as High Priest]. (Verse 8) as referring to the designating of the priests, from the tribe of Levi, to minister in the Tabernacle, why does the verse conclude with the expression, unto this day, since on “this day,” when Moses spoke these words, the whole tribe of Levi was already elevated to its exalted position? But if it refers back to Eleazar’s office as High Priest (mentioned in Verse 6) that it was so “unto this day,” there is of course no difficulty as to why the Levites are not mentioned here.

WHEREFORE LEVI HATH NO PORTION. The purport thereof is have no portion in the Land, when only the priests were discussed in this section? Ramban answers, “The purport thereof is etc.” that because they all [i.e., the Levites] minister to and assist the priests in their [Divine] Service, since every part of the Sanctuary pertained to the offerings, [therefore, the whole tribe of Levi was not free to devote itself to the cultivation and development of the Land; therefore they received no portion therein]. And so He said [to Aaron], And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee.

AND I STAYED IN THE MOUNT. In the opinion of our Rabbis 31. Moses is stating that he remained on the mountain when he ascended there with the [second] two Tablets in his hand, according to the first days of the first Tablets, forty days and forty nights, and the Eternal hearkened unto me that third time also etc. (see text). See also, Vol. II, pp. 574-577 on the three ascents. [as] when the Eternal passed by before him, and proclaimed: ‘The Eternal, the Eternal, G-d, merciful, etc.,’ and Moses requested of G-d, and pardon our iniquity and our sin, and take us for Thine inheritance,, Verse 9. and He submitted and said [in Verse 11], Arise, go before the people, causing them to set forward, that they may go in and possess the Land. It is this which is stated, and all the people among which thou art shall see the work of the Eternal that I am about to do with thee, that it is tremendous.
THE ETERNAL WOULD NOT ‘DESTROY’ THEE. The meaning thereof is that He did not want to prevent you from entering and possessing the Land, similar in meaning to the verse, He will yet again leave them in the wilderness, and so ye will ‘destroy’ all this people. — i.e., by causing them not to enter the Land, which is synonymous with their “destruction.” And by way of the Truth, [the mystic teachings of the Cabala], he is stating that He [the Eternal] did not want the destruction to be from Him, so that His Great Name no [longer] be with you. I have already alluded to this subject in the section of Ki Thisa.

WHAT DOTH THE ETERNAL THY G-D REQUIRE OF THEE. This is connected with the expression [in the following verse] for thy good. He is stating: “He does not require anything of you for His sake, only for your sake,” similar in meaning to the verse, If thou be righteous, what givest thou Him? Rather, it is all for your good. And he stated the reason for it, because unto the Eternal thy G-d belongeth the heaven, and the heaven of heavens, the earth, with all that therein is, all giving glory to His Name and He is not in need of you. Only the Eternal delighted in thy fathers to love them, and He chose their seed after them, even you, above all peoples, for you are the chosen of their seed, not Ishmael nor Esau.

AS IT IS THIS DAY. The meaning thereof is that thus it will be with their seed forever [that they will be His chosen ones]. I have already explained the terms “delight” and “choosing.” And the expression the heaven of heavens refers to the spherical bodies of the four elements [fire, water, earth and air] which are in the potential of the heavens below them, similar to what is said, the earth, with all that therein is. And so it is said in the psalm: Praise ye the Eternal from the heavens; praise Him in the heights, and continues to mention His angels, His host,, Verse 2. and the stars of light,, Verse 3. and afterwards, Praise Him, ye heaven of heavens., Verse 4.

CIRCUMCISE THEREFORE THE FORESKIN OF YOUR HEART — that your heart be open to know the truth, not as you have done to this day, for the Eternal hath not given you a heart to know, and eyes to see, and ears to hear [unto this day].
AND BE NO MORE STIFFNECKED — that you be not as your fathers, a stubborn and rebellious generation, because they dwelled with the Egyptians and learned their works,, 106:35. and were obdurate about discarding their ways as [shown by the fact] they made the [golden] calf, and He called them there it is a stiffnecked people, meaning that they will not disavow the mistake that had entered their hearts to think that there is some benefit in worshipping the angels or the host of heaven. But you are to know, to be wise and to believe For the Eternal your G-d, He is G-d of gods, and Lord of lords. G-d of ‘gods’ is a reference to the angels above, and the Lord of ‘lords’ is an allusion to all the host of heaven to whom dominion over the lower creatures belongs, for He is the Lord Who established their authority on earth, and His is the greatness and the power, and He is to be feared in the beauty of His strength, Who regarded not any one of the angels or the lords to protect their worshippers, nor taketh bribery from the hand of a person. Now on this matter of bribery [to G-d] they have explained its meaning to be that even if a perfectly pious person should commit a sin, He will not accept from him any of his meritious deeds, as a bribe in atonement for him. And Onkelos translated: “[He is the great G-d] before Whom there is no regard for persons, nor the acceptance of a bribe.” Onkelos thus meant to explain that the verse is in praise of negative attributes of the Creator, blessed be He. The verse is thus stating that G-d is not of the category [of beings] that regards persons, for men shall not see Him and live, and everything is as nothing before Him; they are accounted by Him as things of nought, and vanity; nor is He of the category of beings that take a bribe or reward from man like kings and judges of a land. The correct interpretation in my opinion is that he is stating that G-d is not partial to powerful persons in their quarrel with their inferiors, nor does He take a bribe from the rich when they strive with the poor, for He doth execute justice for the fatherless and widow from the powerful, and despoileth life of those that despoil them. And He loveth the stranger in giving him food and raiment, these being all the essential needs of man. Thus He supports the poor who have no friend and companion.

FOR YE WERE STRANGERS IN THE LAND OF EGYPT. “Do not reproach your fellow man with a fault which is also in you.” This is Rashi’s language. I have already explained it in the section And these are the ordinances.

HE IS THY PRAISE, AND HE IS THY G-D. The meaning thereof is that He should be your [sole object of] praise, that you are to devote all your praise to Him, praising Him always and not to give His glory to another, neither His praise to graven images, nor to the gods and lords mentioned. Or he may be stating: “He is thy praise, for through Him you are praised above all peoples,” similar in expression to the verses, For Thou art the glory of their strength; O Eternal, my strength, and my stronghold.
And He is thy G-d, for He has especially addressed His Name to you, that you be unto Himself for a people, and that He may be unto thee a G-d, unlike the rest of the peoples to whom He is the G-d of [the various] gods [i.e., angels, etc.] that He allotted to them, as I have explained, because he has done for you the great and tremendous things from which you can recognize that you are His portion and His inheritance, and His eyes are always upon you for good.