Why does the Torah repeat 'Chukim and Mishpatim'?
Rashi #1: To incorporate details of the Mitzvos concerned that the Pasuk omitted.
Rashi #2: In order to include the Asiyah (the Mitzvos Asei) and the Shemirah (the Mitzvos Lo Sa'aseh of both the Chukim and the Mishpatim. 1
Ramban: Refer to 18:5:2:1.
See Sifsei Chachamim.
Why does the Torah switch the order from 'Mishpatim and Chukim' (in the previous Pasuk) to 'Chukim and Mishpatim'?
Toras Moshe: The previous verse teaches that we should guard Mishpatim (not because they seem proper to us, rather,) as if they were Chukim. Our verse teaches that we should consider [transgressing] Chukim, e,g, wearing Sha'atnez or meat and milk, as despised as Mishpatim needed for existence of the nation and man's life.
Moshav Zekenim (4): Verse 4 puts Mishpatim first, for if we do Mishpat and Tzedakah, automatically, also Chukim will be guarded.
Seeing as the Torah is referring to a Lav ("Lo Sikr'vu"), how can the Torah use the word "asher Ya'aseh osam ... "?
Torah Temimah (citing Makos, 23b): This teaches us that someone who desists from sinning will receive a reward as if he would have performed a Mitzvah.
What are the connotations of the word "ha'Adam"?
What are the connotations of the words "va'Chai bahem"?
Rashi, Ramban #2 (citing the Toras Kohanim), Targum Onkelos and Targum Yonasan: This refers to life in the World to Come. 1
Ramban #1, Moshav Zekenim (citing Yoma, 85b): To teach us that (with certain exceptions), human life overrides the Mizvos - "va'Chai Bahem", and not to die through them. 2
Ramban #3: Refer to 18:4:1:2*.
Ramban #4: There are four levels of life that a person earns for observing the Mitzvos, depending on the depth of one's observance 3 : (a) Long life in this world, including wealth, property and honor - for those who perform Mitzvos in order to receive reward; (b) Life which spares one the punishments of the Resha'im and their Souls will live in goodness - for those who perform Mitzvos out of fear of punishments - in order to receive a reward in the world to come: (c) A good life in this world and a complete life in the world to come - for those who perform Mitzvos out of love of Hashem; (d) Body and Soul will live forever- for those who totally discard all interest in matters concerning this world, whose thoughts are focused exclusively on serving Hashem with body and Soul. 4
Rashbam: To infer that whoever does not abide by these laws will be Chayav Kareis.
Shelal David: The Torah commanded not to go in Chukoseihem, e.g. Nochri customs of dress, However, when one is traveling, or there is danger, it is permitted, due to va'Chai Bahem.
Bearing in mind that in this world, everybody is destined to die (Rashi).
Moshav Zekenim: How did Chachamim learn to be lenient about Mitzvos that the world depends on their fulfillment? We learn from Moshe. In the Midbar, they did not do Bris Milah due to danger; Moshe was there, and he did not protest. (Why do not we need support for a Drashah? Perhaps logic dictates that we should fulfill Mitzvos even if there is danger. It is unreasonable to expound otherwise. - PF)
And this explains why the Torah uses different expressions of life in different places - such as "Lema'an Ya'arichu Yamecha" (Shemos 20:12), "Lema'an Tichyeh" (Devarim 16:20) and "v'Ha'arachta Yamim" (Devarim 22:7), to hint at the various levels of life (Ramban).
Like Chanoch and Eliyahu ha'Navi, who went alive into Gan Eden.
Why does the Pasuk repeat "Ani Hashem"?