ב"ה

Learning & Values Parshah (Weekly Torah) Devarim - Deuteronomy Ki Tavo Texts & Summaries

Torah Reading for Ki Tavo

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First Portion

Devarim (Deuteronomy) Chapter 26

1“When you enter the land that God, your God, is giving you as an inheritance, you must take possession of it and settle in it.		אוְהָיָה֙ כִּֽי־תָב֣וֹא אֶל־הָאָ֔רֶץ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַֽחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּ בָּֽהּ:
וְהָיָה כִּֽי־תָבוֹא … וִֽירִשְׁתָּהּ וְיָשַׁבְתָּ בָּֽהּ - When you enter…you must take possession of it and settle in it. This teaches us that they were not obligated to bring the first fruits (bikurim) until they had conquered and divided up the entire land.		וְהָיָה כִּֽי־תָבוֹא … וִֽירִשְׁתָּהּ וְיָשַׁבְתָּ בָּֽהּ. מַגִּיד שֶׁלֹּא נִתְחַיְּבוּ בְּבִכּוּרִים עַד שֶׁכָּבְשׁוּ אֶת הָאָרֶץ וְחִלְּקוּהָ (עי' קידושין ל"ז ע"ב):
2Of all the first fruits of the earth that you harvest from your land that God, your God, is giving you, you must take one specimen. You must place these fruits in a basket and go to the place to which God, your God, will choose to attach His Name.		בוְלָֽקַחְתָּ֞ מֵֽרֵאשִׁ֣ית \| כָּל־פְּרִ֣י הָֽאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ר יִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם:
מֵֽרֵאשִׁית - Of the first – but not all of the first, for not all produce is subject to bikurim, just the seven species. How do we know this? Here it says: “from your land,” which is superfluous, and above 1 it says: “A land of wheat, barley….” Just as there, it speaks of the seven species for which the Land of Israel is praised, so too here, the intent is to give thanks for that for which the Land of Israel is praised, which are the seven species. זֵית שֶׁמֶן – stated there is unique in this sense, as it refers to the aguri olive, whose oil is collected (אָגוּר) inside it, and – וּדְבָשׁ - stated there refers to date honey.		מֵֽרֵאשִׁית. וְלֹא כָל רֵאשִׁית, שֶׁאֵין כָּל הַפֵּרוֹת חַיָּבִים בְּבִכּוּרִים אֶלָּא שִׁבְעַת הַמִּינִין בִּלְבַד, נֶאֱמַר כָּאן "אֶרֶץ" וְנֶאֱמַר לְהַלָּן (דברים ח') "אֶרֶץ חִטָּה וּשְׂעֹרָה וְגוֹ'", מַה לְּהַלָּן מִשִׁבְעַת הַמִּינִים שֶׁנִּשְׁתַּבְּחָה בָהֶן אֶרֶץ יִשְׂרָאֵל, אַף כָּאן שֶׁבַח אֶרֶץ יִשְׂרָאֵל שֶׁהֵן שִׁבְעַת מִינִין (ספרי; מנחות פ"ד) זית שמן זַיִת אֱגוֹרִי, שֶׁשַּׁמְנוֹ אָגוּר בְּתוֹכוֹ (ספרי; ברכות ל"ט) ודבש הוּא דְּבַשׁ תְּמָרִים (ספרי):
מֵֽרֵאשִׁית - Of the first. How is this done? A person enters his field and sees a fig that has begun to ripen; he ties it with a piece of reed to mark it, and says: “This is bikurim,” i.e. “I will take this one to Jerusalem as bikurim.”		מֵֽרֵאשִׁית. אָדָם יוֹרֵד לְתוֹךְ שָׂדֵהוּ וְרוֹאֶה תְאֵנָה שֶׁבִּכְּרָה, כוֹרֵךְ עָלֶיהָ גְּמִי לְסִימָן וְאוֹמֵר "הֲרֵי זוֹ בִכּוּרִים" (ספרי; בכורים ג'):
3You must approach the priest who will be in those days and say to him, ‘I declare today to God, your God, that I have come to the land that God swore to our forefathers to give us.’		גוּבָאתָ֙ אֶל־הַכֹּהֵ֔ן אֲשֶׁ֥ר יִֽהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְאָֽמַרְתָּ֣ אֵלָ֗יו הִגַּ֤דְתִּי הַיּוֹם֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ כִּי־בָ֨אתִי֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהֹוָ֛ה לַֽאֲבֹתֵ֖ינוּ לָ֥תֶת לָֽנוּ:
אֲשֶׁר יִֽהְיֶה בַּיָּמִים הָהֵם - Who will be in those days. Do not be concerned if he does not measure up spiritually to priests of former years. You only have the priest who officiates in your time, as he is.		אֲשֶׁר יִֽהְיֶה בַּיָּמִים הָהֵם. אֵין לְךָ אֶלָּא כֹּהֵן שֶׁבְּיָמֶיךָ כְּמוֹ שֶׁהוּא (ראש השנה כ"ה):
וְאָֽמַרְתָּ אֵלָיו - And say to him - that you are not ungrateful.		וְאָֽמַרְתָּ אֵלָיו. שֶׁאֵינְךָ כְּפוּי טוֹבָה:
הִגַּדְתִּי הַיּוֹם - I declare today. Make this declaration once a year, not twice.		הִגַּדְתִּי הַיּוֹם. פַּעַם אַחַת בַּשָּׁנָה וְלֹא שְׁתֵּי פְעָמִים (ספרי):
4The priest will take the basket from your hands, and place it before the Altar of God, your God.		דוְלָקַ֧ח הַכֹּהֵ֛ן הַטֶּ֖נֶא מִיָּדֶ֑ךָ וְהִ֨נִּיח֔וֹ לִפְנֵ֕י מִזְבַּ֖ח יְהֹוָ֥ה אֱלֹהֶֽיךָ:
וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ - The priest will take the basket from your hands - to wave it. The priest places his hand on the basket lower than the hand of the owner, and waves it in the four lateral directions and up and down.		וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ. לְהָנִיף אוֹתוֹ, כֹּהֵן מַנִיחַ יָדוֹ תַּחַת יַד הַבְּעָלִים וּמֵנִיף (סוכה מ"ז):
5You must raise your voice and you must say before God, your God: ‘An Aramean sought to be the destroyer of my forefather. He went down to Egypt and sojourned there with his family, a small number of people, and he became a great, mighty, and populous nation there.		הוְעָנִ֨יתָ וְאָֽמַרְתָּ֜ לִפְנֵ֣י \| יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֲרַמִּי֙ אֹבֵ֣ד אָבִ֔י וַיֵּ֣רֶד מִצְרַ֔יְמָה וַיָּ֥גָר שָׁ֖ם בִּמְתֵ֣י מְעָ֑ט וַֽיְהִי־שָׁ֕ם לְג֥וֹי גָּד֖וֹל עָצ֥וּם וָרָֽב:
וְעָנִיתָ - this word denotes raising one’s voice.		וְעָנִיתָ. לְשׁוֹן הֲרָמַת קוֹל (סוטה ל"ב):
אֲרַמִּי אֹבֵד אָבִי - An Aramean [sought to be] the destroyer of my forefather. He mentions the kindnesses of the Omnipresent: “The Aramean sought to be the destroyer of my forefather” – Laban wished to eradicate everything when he pursued Jacob, and since he intended to do so, the Omnipresent considered it as if he had actually done so, for regarding the nations of the world, the Holy One, blessed be He, accounts an evil intention the same as He would a deed.		אֲרַמִּי אֹבֵד אָבִי. מַזְכִּיר חַסְדֵי הַמָּקוֹם, אֲרַמִּי אֹבֵד אָבִי — לָבָן בִּקֵּשׁ לַעֲקֹר אֶת הַכֹּל כְּשֶׁרָדַף אַחַר יַעֲקֹב, וּבִשְׁבִיל שֶׁחָשַׁב לַעֲשׂוֹת חָשַׁב לוֹ הַמָּקוֹם כְּאִלּוּ עָשָׂה, שֶׁאֻמּוֹת הָעוֹלָם חוֹשֵׁב לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲשָׁבָה כְּמַעֲשֶׂה (עי' ספרי):
וַיֵּרֶד מִצְרַיְמָה - He went down to Egypt. Still others came to annihilate us, for later, Jacob went down to Egypt.		וַיֵּרֶד מִצְרַיְמָה. וְעוֹד אֲחֵרִים בָּאוּ עָלֵינוּ לְכַלּוֹתֵנוּ, שֶׁאַחֲרֵי זֹאת יָרַד יַעֲקֹב לְמִצְרַיִם:
בִּמְתֵי מְעָט - With a small number of people - i.e., with 70 souls.		בִּמְתֵי מְעָט. בְּשִׁבְעִים נֶפֶשׁ (ספרי):
6The Egyptians treated us cruelly, afflicted us, and imposed hard labor upon us.		ווַיָּרֵ֧עוּ אֹתָ֛נוּ הַמִּצְרִ֖ים וַיְעַנּ֑וּנוּ וַיִּתְּנ֥וּ עָלֵ֖ינוּ עֲבֹדָ֥ה קָשָֽׁה:
7So we cried out to God, God of our fathers, and God heard our voice and saw our affliction, our toil, and our oppression,		זוַנִּצְעַ֕ק אֶל־יְהֹוָ֖ה אֱלֹהֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע יְהֹוָה֙ אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עָנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶת־לַֽחֲצֵֽנוּ:
8and God took us out of Egypt with a mighty hand and with an outstretched arm, with a great manifestation of His presence, and with signs and marvels,		חוַיּֽוֹצִאֵ֤נוּ יְהֹוָה֙ מִמִּצְרַ֔יִם בְּיָ֤ד חֲזָקָה֙ וּבִזְרֹ֣עַ נְטוּיָ֔ה וּבְמֹרָ֖א גָּדֹ֑ל וּבְאֹת֖וֹת וּבְמֹֽפְתִֽים:
9and He brought us to this place and gave us this land, a land flowing with milk and date- and fig-honey.		טוַיְבִאֵ֖נוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וַיִּתֶּן־לָ֨נוּ֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:
אֶל־הַמָּקוֹם הַזֶּה - To this place. This refers to the Holy Temple.		אֶל־הַמָּקוֹם הַזֶּה. זֶה בֵּית הַמִּקְדָּשׁ:
וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ - And gave us this land - is to be understood literally.		וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ. כְּמַשְׁמָעוֹ:
10Now, behold, I have brought the first of the fruit of the soil that You, God, have given me.’ You must then place the basket before God, your God, and prostrate yourself before God, your God.		יוְעַתָּ֗ה הִנֵּ֤ה הֵבֵ֨אתִי֙ אֶת־רֵאשִׁית֙ פְּרִ֣י הָֽאֲדָמָ֔ה אֲשֶׁר־נָתַ֥תָּה לִּ֖י יְהֹוָ֑ה וְהִנַּחְתּ֗וֹ לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהִשְׁתַּֽחֲוִ֔יתָ לִפְנֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
וְהִנַּחְתּוֹ - You must place it. This tells us that he takes the basket after the priest puts it down, holding it in his hand while making the declaration, and then waves it again.		וְהִנַּחְתּוֹ. מַגִּיד שֶׁנּוֹטְלוֹ אַחַר הֲנָפַת הַכֹּהֵן וְאוֹחֲזוֹ בְיָדוֹ כְּשֶׁהוּא קוֹרֵא וְחוֹזֵר וּמֵנִיף (ספרי; סוכה מ"ז):
11You will rejoice over all the good that God, your God, has granted you and your household—you, the Levite, and the convert who is among you.		יאוְשָֽׂמַחְתָּ֣ בְכָל־הַטּ֗וֹב אֲשֶׁ֧ר נָֽתַן־לְךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ וּלְבֵיתֶ֑ךָ אַתָּה֙ וְהַלֵּוִ֔י וְהַגֵּ֖ר אֲשֶׁ֥ר בְּקִרְבֶּֽךָ:
וְשָֽׂמַחְתָּ בְכָל־הַטּוֹב - You will rejoice over all the good. Our sages derived from here that one recites the above declaration only at a time of rejoicing, i.e., between Shavu’ot and Sukot – when a person gathers his grain, fruit, wine, and oil from the field into his storehouses – but after Sukot, he brings bikurim without reciting the declaration.		וְשָֽׂמַחְתָּ בְכָל־הַטּוֹב. מִכָּאן אָמְרוּ אֵין קוֹרִין מִקְרָא בִכּוּרִים אֶלָּא בִזְמַן שִׂמְחָה, מֵעֲצֶרֶת וְעַד הֶחָג, שֶׁאָדָם מְלַקֵּט תְּבוּאָתוֹ וּפֵרוֹתָיו וְיֵינוֹ וְשַׁמְנוֹ, אֲבָל מֵהֶחָג וָאֵילָךְ מֵבִיא וְאֵינוֹ קוֹרֵא (פסחים ל"ו):
אַתָּה וְהַלֵּוִי - You and the Levite. The Levites must also bring bikurim if they planted the relevant crops in their designated cities.		אַתָּה וְהַלֵּוִי. אַף הַלֵּוִי חַיָּב בְּבִכּוּרִים אִם נָטְעוּ בְּתוֹךְ עָרֵיהֶם:
וְהַגֵּר אֲשֶׁר בְּקִרְבֶּֽךָ - And the convert who is among you. He brings bikurim but does not recite the declaration, for he cannot say “to our forefathers.”		וְהַגֵּר אֲשֶׁר בְּקִרְבֶּֽךָ. מֵבִיא וְאֵינוֹ קוֹרֵא, שֶׁאֵינוֹ יָכוֹל לוֹמַר לַאֲבוֹתֵינוּ (תלמוד ירושלמי מ"ש פ"ה ה"ה):

Second Portion

Devarim (Deuteronomy) Chapter 26

12When you have finished taking all the tithes of your produce that grew in the third year of the sabbatical cycle—the year of the first tithe, and you have given them to the Levite, the convert, the orphan, and the widow, each one enough so that they can eat to satiation in your cities,		יבכִּ֣י תְכַלֶּ֞ה לַ֠עְשֵׂ֠ר אֶת־כָּל־מַעְשַׂ֧ר תְּבוּאָֽתְךָ֛ בַּשָּׁנָ֥ה הַשְּׁלִישִׁ֖ת שְׁנַ֣ת הַמַּֽעֲשֵׂ֑ר וְנָֽתַתָּ֣ה לַלֵּוִ֗י לַגֵּר֙ לַיָּת֣וֹם וְלָֽאַלְמָנָ֔ה וְאָֽכְל֥וּ בִשְׁעָרֶ֖יךָ וְשָׂבֵֽעוּ:
כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָֽתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת - When you have finished taking all the tithes of your produce in the third year - i.e., when you finish separating the tithes of the third year of the seven-year sabbatical cycle. Scripture fixed the time for the removal of the tithes and the subsequent affirmation on the day before Passover of the fourth year; for it says: “After the end of three years, you must take….” 1 Here it says: “after the end of,” and elsewhere it says: “at the end of seven years,” 2 regarding the obligation to assemble the people then. Just as there it refers to a festival, so too, here, it refers to a festival. Lest you say: Just as there it speaks of the Festival of Sukot, so too, here, it refers to the Festival of Sukot, Scripture states: “when you have finished tithing” the tithes of the third year, implying that the festival meant is the one when tithing can be concluded. This is Passover, for there are many trees that are harvested only after Sukot. It follows that tithing the produce of the third year is concluded only by Passover of the fourth year; and whoever has delayed giving his tithes until then, Scripture requires him to remove them from his house.		כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָֽתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת. כְּשֶׁתִּגְמֹר לְהַפְרִישׁ מַעַשְׂרוֹת שֶׁל שָׁנָה הַשְּׁלִישִׁית; קָבַע זְמַן הַבִּעוּר וְהַוִּדּוּי בְּעֶרֶב הַפֶּסַח שֶׁל שָׁנָה הָרְבִיעִית, שֶׁנֶּאֱמַר (דברים י"ד) "מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא וְגוֹ'", נֶאֱמַר כָּאן "מִקֵּץ", וְנֶאֱמַר לְהַלָּן "מִקֵּץ שֶׁבַע שָׁנִים" לְעִנְיַן הַקְהֵל (דברים ל"א) מַה לְּהַלָן רֶגֶל אַף כָּאן רֶגֶל, אִי מַה לְּהַלָּן חַג הַסֻּכּוֹת אַף כָּאן חַג הַסֻּכּוֹת, תַּלְמוּד לוֹמַר כי תכלה לעשר מַעַשְׂרוֹת שֶׁל שָׁנָה הַשְּׁלִישִׁית, רֶגֶל שֶׁהַמַּעַשְׂרוֹת כָּלִין בּוֹ וְזֶהוּ פֶּסַח, שֶׁהַרְבֵּה אִילָנוֹת יֵשׁ שֶׁנִּלְקָטִין אַחַר הַסֻּכּוֹת; נִמְצְאוּ מַעְשְׂרוֹת שֶׁל שְׁלִישִׁית כָּלִין בְּפֶסַח שֶׁל רְבִיעִית, וְכָל מִי שֶׁשִּׁהָה מַעַשְׂרוֹתָיו הִצְרִיכוֹ הַכָּתוּב לְבַעֲרוֹ מִן הַבַּיִת (שם ה"ו):
שְׁנַת הַמַּֽעֲשֵׂר - The year of the tithe - i.e., the year when only one of the two tithes that applied in the two previous years applies – for the produce of the first year of the sabbatical cycle is subject to the first tithe, as it says: “When you take the tithe from the Israelites” 3 – and the second tithe, as it says: “You must eat the tithe of your grain, wine, and oil…before God, your God.” 4 There are thus two tithes. Scripture comes and teaches you here that in the third year, only one of those two tithes applies. Which one is it? The first tithe, and instead of the second tithe, give the tithe of the poor, as is stated here: “and you have given to the Levite” that which is due to him, i.e., the first tithe; “the convert, the orphan, and the widow” – referring to the tithe of the poor.		שְׁנַת הַמַּֽעֲשֵׂר. שָׁנָה שֶׁאֵין נוֹהֵג בָּהּ אֶלָּא מַעֲשֵׂר אֶחָד מִשְּׁנֵי מַעַשְׂרוֹת שֶׁנָּהֲגוּ בִשְׁתֵּי שָׁנִים שֶׁלְּפָנֶיהָ, שֶׁשָּׁנָה רִאשׁוֹנָה שֶׁל שְׁמִטָּה נוֹהֵג בָּה מַעֲשֵׂר רִאשׁוֹן, כְּמוֹ שֶׁנֶּאֱמַר (במדבר י"ח) "כִּי תִקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל אֶת הַמַּעֲשֵׂר", וּמַעֲשֵׂר שֵׁנִי, שֶׁנֶּאֱמַר (דברים י"ד) "וְאָכַלְתָּ לִפְנֵי ה' אֱלֹהֶיךָ … מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ", הֲרֵי שְׁנֵי מַעַשְׂרוֹת, וּבָא וְלִמֶּדְךָ כָאן בַּשָּׁנָה הַשְּׁלִישִׁית שֶׁאֵין נוֹהֵג מֵאוֹתָן שְׁנֵי מַעַשְׂרוֹת אֶלָּא הָאֶחָד, וְאֵי זֶה? זֶה מַעֲשֵׂר רִאשׁוֹן, וְתַחַת מַעֲשֵׂר שֵׁנִי יִתֵּן מַעְשַׂר עָנִי, שֶׁנֶּאֱמַר כָּאן ונתתה ללוי אֶת אֲשֶׁר לוֹ — הֲרֵי מַעֲשֵׂר רִאשׁוֹן, לגר ליתום ולאלמנה — זֶה מַעְשַׂר עָנִי (עי' ספרי):
וְאָֽכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵֽעוּ - So that they can eat to satiation in your cities - i.e., give them enough that they can be satisfied. Based on this, our sages said: 5 “One may not give a poor person collecting the tithe at the threshing floor less than half a kav of wheat….”		וְאָֽכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵֽעוּ. תֵּן לָהֶם כְּדֵי שָׂבְעָן, מִכָּאן אָמְרוּ אֵין פּוֹחֲתִין לֶעָנִי בַּגֹּרֶן פָּחוֹת מֵחֲצִי קַב חִטִּים וְכוּ' (ספרי; תלמוד ירושלמי פאה פ"ח ה"ה):
13you must declare before God, your God: ‘I have removed from my house the holy produce; and I have also given the first tithe to the Levite and the tithe for the poor to the convert, the orphan, and the widow, in accordance with all Your commandments that You commanded me. I have not transgressed any of Your commandments, nor have I forgotten to thank You.		יגוְאָֽמַרְתָּ֡ לִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ בִּעַ֧רְתִּי הַקֹּ֣דֶשׁ מִן־הַבַּ֗יִת וְגַ֨ם נְתַתִּ֤יו לַלֵּוִי֙ וְלַגֵּר֙ לַיָּת֣וֹם וְלָֽאַלְמָנָ֔ה כְּכָל־מִצְוָֽתְךָ֖ אֲשֶׁ֣ר צִוִּיתָ֑נִי לֹֽא־עָבַ֥רְתִּי מִמִּצְו‍ֹתֶ֖יךָ וְלֹ֥א שָׁכָֽחְתִּי:
וְאָֽמַרְתָּ לִפְנֵי ה' אֱלֹהֶיךָ - You must declare before God, your God - i.e., affirm that you have given your tithes.		וְאָֽמַרְתָּ לִפְנֵי ה' אֱלֹהֶיךָ. הִתְוַדֵּה שֶׁנָּתַתָּ מַעַשְׁרוֹתֶיךָ:
בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת - I have removed from my house the holy produce. This refers to the second tithe and fourth-year fruit. It teaches you that if he delayed giving his tithes of the previous two years and did not bring them up to Jerusalem, he must bring them up now.		בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת. זֶה מַעֲשֵׂר שֵׁנִי וְנֶטַע רְבָעִי (ספרי; מע"ש ה"י) וְלִמֶּדְךָ שֶׁאִם שִׁהָה מַעַשְׂרוֹתָיו שֶׁל שְׁתֵּי שָׁנִים וְלֹא הֶעֱלָם לִירוּשָׁלַיִם שֶׁצָּרִיךְ לְהַעֲלוֹתָם עַכְשָׁו:
וְגַם נְתַתִּיו לַלֵּוִי - And I have also given it to the Levite. This refers to the first tithe. The word וְגַם is added to include terumah and the first fruits.		וְגַם נְתַתִּיו לַלֵּוִי. מַעֲשֵׂר רִאשׁוֹן וגַם לְרַבּוֹת תְּרוּמָה וּבִכּוּרִים:
וְלַגֵּר לַיָּתוֹם וְלָֽאַלְמָנָה - And to the convert, the orphan, and the widow. This refers to the tithe of the poor.		וְלַגֵּר לַיָּתוֹם וְלָֽאַלְמָנָה. זֶה מַעְשַׂר עָנִי (שם):
כְּכָל־מִצְוָֽתְךָ - In accordance with all Your commandments - i.e., I gave them in the correct order. I did not give terumah before the first fruits, nor the first tithe before terumah, nor the second tithe before the first; for terumah is called רֵאשִׁית “the first,” 6 i.e., it is the first gift due once the grain has been piled up, and Scripture states: “you must not delay your tax of newly-ripened first fruits, nor your terumah” 7 – i.e., do not change the order.		כְּכָל־מִצְוָֽתְךָ. נְתַתִּים כְּסִדְרָם, לֹא הִקְדַּמְתִּי תְרוּמָה לְבִכּוּרִים וְלֹא מַעֲשֵׂר לִתְרוּמָה וְלֹא שֵׁנִי לָרִאשׁוֹן, שֶׁהַתְּרוּמָה קְרוּיָה רֵאשִׁית, שֶׁהִיא רִאשׁוֹנָה מִשֶּׁנַעֲשָׂה דָגָן, וּכְתִיב (שמות כ"ב) "מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר" — לֹא תְשַׁנֶּה אֶת הַסֵּדֶר (ספרי):
לֹֽא־עָבַרְתִּי ממצותיך - I have not transgressed any of Your commandments - i.e., I did not separate fruit of one species in order to fulfill this obligation for another species, nor did I separate fruit from new produce for old.		לֹֽא־עָבַרְתִּי ממצותיך. לֹא הִפְרַשְׁתִּי מִמִּין עַל שֶׁאֵינוֹ מִינוֹ וּמִן הֶחָדָשׁ עַל הַיָּשָׁן (שם):
וְלֹא שָׁכָֽחְתִּי - Nor have I forgotten - to bless You for the opportunity of separating tithes.		וְלֹא שָׁכָֽחְתִּי. מִלְּבָרֶכְךָ עַל הַפְרָשַׁת מַעַשְׂרוֹת (ברכות מ'):
14I did not consume any of the second tithe while in my grief. Nor did I consume any of it while I or it was ritually defiled; neither did I use any of it for the dead. I have obeyed God, my God; I have acted in accordance with all that You commanded me.		ידלֹֽא־אָכַ֨לְתִּי בְאֹנִ֜י מִמֶּ֗נּוּ וְלֹֽא־בִעַ֤רְתִּי מִמֶּ֨נּוּ֙ בְּטָמֵ֔א וְלֹֽא־נָתַ֥תִּי מִמֶּ֖נּוּ לְמֵ֑ת שָׁמַ֗עְתִּי בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהָ֔י עָשִׂ֕יתִי כְּכֹ֖ל אֲשֶׁ֥ר צִוִּיתָֽנִי:
לֹֽא־אָכַלְתִּי באוני מִמֶּנּוּ - I did not consume any of it while in my grief. From here we derive that the second tithe is forbidden to an onen (one whose close relative died on that day).		לֹֽא־אָכַלְתִּי באוני מִמֶּנּוּ. מִכָּאן שֶׁאָסוּר לְאוֹנֵן (עי' ביכורים פ"ב משנה ב'):
וְלֹֽא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא - Nor did I consume any of it while defiled. Whether I was ritually defiled and the tithed produce was ritually undefiled, or I was ritually undefiled and it was ritually defiled. And where was the warning about this stated? Scripture says: “You may not consume within your cities the second tithe of your grain…”; 8 this term (“in your cities”) refers to eating it while ritually defiled, as it says regarding disqualified sacrifices that have been redeemed: “You may eat it in your cities, the ritually defiled and the ritually undefiled together,” 9 and thus indicates: This tithe, however, you must not eat in the manner described elsewhere as “eating in your cities.”		וְלֹֽא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא. בֵּין שֶׁאֲנִי טָמֵא וְהוּא טָהוֹר, בֵּין שֶׁאֲנִי טָהוֹר וְהוּא טָמֵא (ספרי); וְהֵיכָן הֻזְהַר עַל כָּךְ? "לֹא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ" (דברים י"ב) זוֹ אֲכִילַת טֻמְאָה, כְּמוֹ שֶׁנֶּאֱמַר בִּפְסוּלֵי הַמֻּקְדָּשִׁים (שם ט"ו) "בִּשְׁעָרֶיךָ תֹּאכְלֶנּוּ הַטָּמֵא וְהַטָּהוֹר וְגוֹ'", אֲבָל זֶה לֹא תוּכַל לֶאֱכֹל דֶּרֶךְ אֲכִילַת שְׁעָרֶיךָ הָאָמוּר בְּמָקוֹם אַחֵר (יבמות ע"ג):
וְלֹֽא־נָתַתִּי מִמֶּנּוּ לְמֵת - Neither did I use any of it for the dead - i.e., to make a coffin or shrouds for him.		וְלֹֽא־נָתַתִּי מִמֶּנּוּ לְמֵת. לַעֲשׂוֹת לוֹ אָרוֹן וְתַכְרִיכִין:
שָׁמַעְתִּי בְּקוֹל ה' אֱלֹהָי - I have obeyed God, my God - i.e., I brought it to the Chosen House (the Temple).		שָׁמַעְתִּי בְּקוֹל ה' אֱלֹהָי. הֲבִיאוֹתִיו לְבֵית הַבְּחִירָה:
עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָֽנִי - I have acted in accordance with all that You commanded me - i.e., I rejoiced and gladdened others with it.		עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָֽנִי. שָׂמַחְתִּי וְשִׂמַּחְתִּי בוֹ (ספרי; מעש"ש פ"ה י"ב):
15Look down favorably from Your holy dwelling, heaven, and bless Your people Israel and the land that You have given to us as You swore to our forefathers—a land flowing with milk and date- and fig-honey.’		טוהַשְׁקִ֩יפָה֩ מִמְּע֨וֹן קָדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל וְאֵת֙ הָֽאֲדָמָ֔ה אֲשֶׁ֥ר נָתַ֖תָּה לָ֑נוּ כַּֽאֲשֶׁ֤ר נִשְׁבַּ֨עְתָּ֙ לַֽאֲבֹתֵ֔ינוּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:
הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ - Look down from Your holy dwelling. We have done that which You decreed upon us; now do what is incumbent upon You, for You said: “If you advance in My rules…I will give you your rains in their time.” 10		הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ. עָשִׂינוּ מַה שֶּׁגָּזַרְתָּ עָלֵינוּ, עֲשֵׂה אַתָּה מַה שֶּׁעָלֶיךָ לַעֲשׂוֹת (ספרי), שֶׁאָמַרְתָּ (ויקרא כ"ו) "אִם בְּחֻקֹּתַי תֵּלֵכוּ … וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם":
אֲשֶׁר נָתַתָּה לָנוּ כַּֽאֲשֶׁר נִשְׁבַּעְתָּ לאבותינו - That You have given to us as You swore to our forefathers - to give it to us, and You fulfilled this oath – “a land flowing with milk and honey.”		אֲשֶׁר נָתַתָּה לָנוּ כַּֽאֲשֶׁר נִשְׁבַּעְתָּ לאבותינו. לָתֵת לָנוּ וְקִיַּמְתָּ — ארץ זבת חלב ודבש:

Footnotes

Pe’ah 8:5.

Third Portion

Devarim (Deuteronomy) Chapter 26

16Today, God, your God, is commanding you to fulfill these rules and ordinances. You will safeguard them by studying how to perform them and perform them with all your heart and with all your soul.		טזהַיּ֣וֹם הַזֶּ֗ה יְהֹוָ֨ה אֱלֹהֶ֜יךָ מְצַוְּךָ֧ לַֽעֲשׂ֛וֹת אֶת־הַֽחֻקִּ֥ים הָאֵ֖לֶּה וְאֶת־הַמִּשְׁפָּטִ֑ים וְשָֽׁמַרְתָּ֤ וְעָשִׂ֨יתָ֙ אוֹתָ֔ם בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ מְצַוְּךָ - Today God, your God, is commanding you. Every day you should regard them like new, as if you had been commanded about them that very day.		הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ מְצַוְּךָ. בְּכָל יוֹם יִהְיוּ בְעֵינֶיךָ חֲדָשִׁים כְּאִלּוּ בוֹ בַיּוֹם נִצְטַוֵּיתָ עֲלֵיהֶם (תנחומא):
וְשָֽׁמַרְתָּ וְעָשִׂיתָ אוֹתָם - You will safeguard them and perform them. A heavenly voice blesses him: “You brought the first fruits today; you will merit to repeat this obligation next year.”		וְשָֽׁמַרְתָּ וְעָשִׂיתָ אוֹתָם. בַּת קוֹל מְבָרַכְתּוֹ — הֵבֵאתָ בִכּוּרִים הַיּוֹם, תִּזְכֶּה לְשָׁנָה הַבָּאָה (שם):
17Today, you have singled out God to be your God, to walk in His ways, to safeguard His rules, commandments, and ordinances by studying how to perform them, and to obey Him.		יזאֶת־יְהֹוָ֥ה הֶֽאֱמַ֖רְתָּ הַיּ֑וֹם לִֽהְיוֹת֩ לְךָ֨ לֵֽאלֹהִ֜ים וְלָלֶ֣כֶת בִּדְרָכָ֗יו וְלִשְׁמֹ֨ר חֻקָּ֧יו וּמִצְו‍ֹתָ֛יו וּמִשְׁפָּטָ֖יו וְלִשְׁמֹ֥עַ בְּקֹלֽוֹ:
הֶֽאֱמַרְתָּ … האמירך הֶאֱמַרְתָּ. הֶאֱמִירְךָ – You have singled out – He has set you apart. There is no decisive evidence for their meaning in Scripture, but it appears to me that it denotes setting aside and separation: You have singled Him out for yourselves from other deities to be your God, and He has set you apart from all nations of the world to be His treasured people. I have found some evidence that it denotes glory, as in: “all iniquitous people glorify themselves (יִתְאַמְּרוּ).” 1		הֶֽאֱמַרְתָּ … האמירך. אֵין לָהֶם עֵד מוֹכִיחַ בַּמִּקְרָא, וְלִי נִרְאֶה שֶׁהוּא לְשׁוֹן הַפְרָשָׁה וְהַבְדָּלָה — הִבְדַּלְתָּ לְךָ מֵאֱלֹהֵי הַנֵּכָר לִהְיוֹת לְךָ לֵאלֹהִים וְהוּא הִפְרִישְׁךָ אֵלָיו מֵעַמֵּי הָאָרֶץ לִהְיוֹת לוֹ לְעַם סְגֻלָּה, וּמָצָאתִי לָהֶם עֵד וְהוּא לְשׁוֹן תִּפְאֶרֶת כְּמוֹ (תהלים צ"ד) "יִתְאַמְּרוּ כָּל פֹּעֲלֵי אָוֶן":
18God has set you apart today to be His treasured people, just as He spoke concerning you; to have you safeguard all His commandments by studying how to perform them;		יחוַֽיהֹוָ֞ה הֶֽאֱמִֽירְךָ֣ הַיּ֗וֹם לִֽהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה כַּֽאֲשֶׁ֖ר דִּבֶּר־לָ֑ךְ וְלִשְׁמֹ֖ר כָּל־מִצְו‍ֹתָֽיו:
כַּֽאֲשֶׁר דִּבֶּר־לָךְ - Just as He spoke concerning you - “You will be for Me a treasure.” 2		כַּֽאֲשֶׁר דִּבֶּר־לָךְ. וִהְיִיתֶם לִי סְגֻלָּה:
19to make you supreme above all the nations that He established, so they will accord you praise, a distinguished name, and glory; and for you to be a holy people devoted solely to God, your God, just as He spoke.”		יטוּלְתִתְּךָ֣ עֶלְי֗וֹן עַ֤ל כָּל־הַגּוֹיִם֙ אֲשֶׁ֣ר עָשָׂ֔ה לִתְהִלָּ֖ה וּלְשֵׁ֣ם וּלְתִפְאָ֑רֶת וְלִֽהְיֹֽתְךָ֧ עַם־קָד֛שׁ לַֽיהֹוָ֥ה אֱלֹהֶ֖יךָ כַּֽאֲשֶׁ֥ר דִּבֵּֽר:
ולהיותך עַם־קָדשׁ … כַּֽאֲשֶׁר דִּבֵּֽר - And for you to be a holy people…just as He spoke. “You must be holy to Me.” 3		ולהיותך עַם־קָדשׁ … כַּֽאֲשֶׁר דִּבֵּֽר. וִהְיִיתֶם לִי קְדֹשִׁים (ויקרא כ', כ"ו):

Footnotes

Psalms 94:4.

Exodus 19:5.

Leviticus 20:26.

Fourth Portion

Devarim (Deuteronomy) Chapter 27

1Moses, together with the elders of Israel, commanded the people, saying, “You must unceasingly safeguard all the commandments that I am commanding you this day by studying how to perform them.		אוַיְצַ֤ו משֶׁה֙ וְזִקְנֵ֣י יִשְׂרָאֵ֔ל אֶת־הָעָ֖ם לֵאמֹ֑ר שָׁמֹר֙ אֶת־כָּל־הַמִּצְוָ֔ה אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם:
שָׁמֹר אֶת־כָּל־הַמִּצְוָה - Unceasingly safeguard all the commandments. The term שָמֹר is a continuous present tense form; “gardant” in Old French (“be keeping”).		שָׁמֹר אֶת־כָּל־הַמִּצְוָה. לְשׁוֹן הוֹוֶה, גרדנ"ט בְּלַעַז:
2On the day that you cross the Jordan River into the land that God, your God, is giving you, you must set up for yourself boulders. You must plaster them with lime		בוְהָיָ֗ה בַּיּוֹם֘ אֲשֶׁ֣ר תַּֽעַבְר֣וּ אֶת־הַיַּרְדֵּן֒ אֶל־הָאָ֕רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ וַֽהֲקֵמֹתָ֤ לְךָ֙ אֲבָנִ֣ים גְּדֹל֔וֹת וְשַׂדְתָּ֥ אֹתָ֖ם בַּשִּֽׂיד:
וַֽהֲקֵמֹתָ לָךְ - You must set up - in the Jordan River. Afterwards, you must take out other ones from there and with them build an altar on Mount Eival. It follows that there were three instances of boulder-construction: 12 were set up in the Jordan River, the same number at Gilgal – both serving as a memorial to the crossing – and the same number on Mount Eival (these being the same boulders that would later be taken to Gilgal), as stated in Tractate Sotah. 1		וַֽהֲקֵמֹתָ לְךָ. בַּיַּרְדֵּן, וְאֲחַר כַּךְ תּוֹצִיא מִשָּׁם אֲחֵרוֹת וְתִבְנֶה מֵהֶן מִזְבֵּחַ בְּהַר עֵיבָל; נִמְצֵאת אַתָּה אוֹמֵר שְׁלוֹשָׁה מִינֵי אֲבָנִים הָיוּ — שְׁתֵּים עֶשְׂרֵה בַּיַּרְדֵּן וּכְנֶגְדָן בַּגִּלְגָּל וּכְנֶגְדָּן בְּהַר עֵיבָל, כִּדְאִיתָא בְמַסֶּכֶת סוֹטָה (דף ל"ה):
3and write upon them all the words of this Torah when you cross, in order that you enter the land that God, your God, is giving you—a land flowing with milk and date- and fig-honey—as God, God of your forefathers, has spoken to you.		גוְכָֽתַבְתָּ֣ עֲלֵיהֶ֗ן אֶת־כָּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בְּעָבְרֶ֑ךָ לְמַ֡עַן אֲשֶׁר֩ תָּבֹ֨א אֶל־הָאָ֜רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֣יךָ \| נֹתֵ֣ן לְךָ֗ אֶ֣רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ כַּֽאֲשֶׁ֥ר דִּבֶּ֛ר יְהֹוָ֥ה אֱלֹהֵֽי־אֲבֹתֶ֖יךָ לָֽךְ:
4After you have crossed the Jordan River, you must set up these boulders, regarding which I command you this day, on Mount Eival. You must plaster them with lime.		דוְהָיָה֘ בְּעָבְרְכֶ֣ם אֶת־הַיַּרְדֵּן֒ תָּקִ֜ימוּ אֶת־הָֽאֲבָנִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָֽנֹכִ֜י מְצַוֶּ֥ה אֶתְכֶ֛ם הַיּ֖וֹם בְּהַ֣ר עֵיבָ֑ל וְשַׂדְתָּ֥ אוֹתָ֖ם בַּשִּֽׂיד:
5You will build there an altar to God, your God—an altar constructed out of these boulders. You must not wield any iron tool upon them to cut them to size;		הוּבָנִ֤יתָ שָּׁם֙ מִזְבֵּ֔חַ לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ מִזְבַּ֣ח אֲבָנִ֔ים לֹֽא־תָנִ֥יף עֲלֵיהֶ֖ם בַּרְזֶֽל:
6you must build the altar of God, your God, out of whole boulders. You must offer up ascent-offerings on it to God, your God.		ואֲבָנִ֤ים שְׁלֵמוֹת֙ תִּבְנֶ֔ה אֶת־מִזְבַּ֖ח יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְהַֽעֲלִ֤יתָ עָלָיו֙ עוֹלֹ֔ת לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
7You must slaughter animals as peace-offerings, and you must eat your portions of them there. You must rejoice before God, your God.		זוְזָֽבַחְתָּ֥ שְׁלָמִ֖ים וְאָכַ֣לְתָּ שָּׁ֑ם וְשָׂ֣מַחְתָּ֔ לִפְנֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
8You must write upon the boulders all the words of this Torah, translated very clearly.”		חוְכָתַבְתָּ֣ עַל־הָֽאֲבָנִ֗ים אֶת־כָּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בַּאֵ֥ר הֵיטֵֽב:
בַּאֵר הֵיטֵֽב - Translated very clearly - i.e., in 70 languages.		בַּאֵר הֵיטֵֽב. בְּשִׁבְעִים לָשׁוֹן (שם ל"ב):
9Moses and the Levitic priests spoke to all Israel, saying, “Pay attention and listen, people of Israel! Today you have become a people bound to God, your God.		טוַיְדַבֵּ֤ר משֶׁה֙ וְהַכֹּֽהֲנִ֣ים הַֽלְוִיִּ֔ם אֶל־כָּל־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַסְכֵּ֤ת \| וּשְׁמַע֙ יִשְׂרָאֵ֔ל הַיּ֤וֹם הַזֶּה֙ נִֽהְיֵ֣יתָ לְעָ֔ם לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
הַסְכֵּת - Pay attention. Its meaning is as Onkelos translates it: אַצֵּית.		הַסְכֵּת. כְּתַרְגּוּמוֹ:
הַיּוֹם הַזֶּה נִֽהְיֵיתָ לְעָם - Today you have become a people. Every day you must regard it as if that very day you entered into the covenant with Him.		הַיּוֹם הַזֶּה נִֽהְיֵיתָ לְעָם. בְּכָל יוֹם יִהְיוּ בְעֵינֶיךָ כְּאִלּוּ הַיּוֹם בָּאתָ עִמּוֹ בַּבְּרִית (ברכות ס"ג):
10You must therefore obey God, your God, and fulfill His commandments and His rules concerning which I command you today.”		יוְשָׁ֣מַעְתָּ֔ בְּק֖וֹל יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְעָשִׂ֤יתָ אֶת־מִצְו‍ֹתָו֙ וְאֶת־חֻקָּ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:

Footnotes

Sotah 35b.

Fifth Portion

Devarim (Deuteronomy) Chapter 27

11Moses commanded the people on that day, saying,		יאוַיְצַ֤ו משֶׁה֙ אֶת־הָעָ֔ם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר:
12“When you cross the Jordan River, the following tribes will stand on Mount Gerizim, and the priests and Levites will face them in order to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin.		יבאֵ֠לֶּה יַֽעַמְד֞וּ לְבָרֵ֤ךְ אֶת־הָעָם֙ עַל־הַ֣ר גְּרִזִּ֔ים בְּעָבְרְכֶ֖ם אֶת־הַיַּרְדֵּ֑ן שִׁמְעוֹן֙ וְלֵוִ֣י וִֽיהוּדָ֔ה וְיִשָּׂשכָ֖ר וְיוֹסֵ֥ף וּבִנְיָמִֽן:
לְבָרֵךְ אֶת־הָעָם - To bless the people. As stated in Tractate Sotah: 1 Six tribes ascended to the top of Mount Gerizim and six to the top of Mount Eival, with the priests, the Levites, and the Ark in the valley between them below. The Levites turned to face Mount Gerizim and began the blessing: “Blessed be the man who does not make a sculpted or molten image….” Both groups then answered “Amen.” They then turned to face Mount Eival and began the curse, saying: “Cursed be the man who makes any sculpted image….” 2 Both groups then answered “Amen.” And similarly, they pronounced all the blessings and curses, up to and including: “Cursed be he who does not uphold….” 3		לְבָרֵךְ אֶת־הָעָם. כִּדְאִיתָא בְמַסֶּכֶת סוֹטָה (דף ל"ב): שִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר גְּרִיזִים וְשִׁשָּׁה לְרֹאשׁ הַר עֵיבָל וְהַכֹּהֲנִים וְהַלְוִיִּם וְהָאָרוֹן לְמַטָּה בָּאֶמְצַע, הָפְכוּ לְוִיִּים פְּנֵיהֶם כְּלַפֵּי הַר גְּרִיזִים וּפָתְחוּ בַבְּרָכָה, "בָּרוּךְ הָאִישׁ אֲשֶׁר לֹא יַעֲשֶׂה פֶסֶל וּמַסֵּכָה וְגוֹ'", וְאֵלּוּ וָאֵלּוּ עוֹנִין אָמֵן. חָזְרוּ וְהָפְכוּ פְּנֵיהֶם כְּלַפֵּי הַר עֵיבָל וּפָתְחוּ בַקְּלָלָה וְאוֹמְרִים "אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וְגוֹ'", וְכֵן כֻּלָּם עַד "אָרוּר אֲשֶׁר לֹא יָקִים":
13The following tribes will stand on Mount Eival so the priests and Levites can turn and face them for the purpose of pronouncing the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.		יגוְאֵ֛לֶּה יַֽעַמְד֥וּ עַל־הַקְּלָלָ֖ה בְּהַ֣ר עֵיבָ֑ל רְאוּבֵן֙ גָּ֣ד וְאָשֵׁ֔ר וּזְבוּלֻ֖ן דָּ֥ן וְנַפְתָּלִֽי:
14The Levites will speak up, saying to every individual of Israel in a loud voice:		ידוְעָנ֣וּ הַֽלְוִיִּ֗ם וְאָֽמְר֛וּ אֶל־כָּל־אִ֥ישׁ יִשְׂרָאֵ֖ל ק֥וֹל רָֽם:
15‘Cursed be the man who makes any sculpted or molten image, which is an abomination to God—being the handiwork of a craftsman—and sets it up in secret!’ All the people will respond, saying, ‘Amen!’		טואָר֣וּר הָאִ֡ישׁ אֲשֶׁ֣ר יַֽעֲשֶׂה֩ פֶ֨סֶל וּמַסֵּכָ֜ה תּֽוֹעֲבַ֣ת יְהֹוָ֗ה מַֽעֲשֵׂ֛ה יְדֵ֥י חָרָ֖שׁ וְשָׂ֣ם בַּסָּ֑תֶר וְעָנ֧וּ כָל־הָעָ֛ם וְאָֽמְר֖וּ אָמֵֽן:
16‘Cursed be he who disrespects his father and mother!’ All the people will say, ‘Amen!’		טזאָר֕וּר מַקְלֶ֥ה אָבִ֖יו וְאִמּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
מַקְלֶה אָבִיו - means: He who disrespects his father, related to: “and your brother be belittled (וְנִקְלָה).” 4		מַקְלֶה אָבִיו. מְזַלְזֵל, לְשׁוֹן "וְנִקְלָה אָחִיךָ" (דברים כ"ה):
17‘Cursed be he who pushes back his neighbor’s landmark!’ All the people will say, ‘Amen!’		יזאָר֕וּר מַסִּ֖יג גְּב֣וּל רֵעֵ֑הוּ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
מַסִּיג גְּבוּל - means: he who moves the landmark backward and steals the land, related to: וְהֻסַּג אָחוֹר “has been turned backward.” 5		מַסִּיג גְּבוּל. מַחֲזִירוֹ לַאֲחוֹרָיו וְגוֹנֵב אֶת הַקַּרְקַע, לְשׁוֹן "וְהֻסַּג אָחוֹר" (ישעיהו נ"ט):
18‘Cursed be he who figuratively misguides a “blind person” on the way!’ All the people will say, ‘Amen!’		יחאָר֕וּר מַשְׁגֶּ֥ה עִוֵּ֖ר בַּדָּ֑רֶךְ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
מַשְׁגֶּה עִוֵּר - He who misguides a blind person - i.e., one who is unaware of a particular matter, by giving him bad advice.		מַשְׁגֶּה עִוֵּר. הַסּוּמָא בַדָּבָר וּמַשִּׂיאוֹ עֵצָה רָעָה:
19‘Cursed be he who perverts the judgment of the convert, the orphan, or the widow!’ All the people will say, ‘Amen!’		יטאָר֗וּר מַטֶּ֛ה מִשְׁפַּ֥ט גֵּֽר־יָת֖וֹם וְאַלְמָנָ֑ה וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
20‘Cursed be he who fornicates with his father’s wife, thus figuratively uncovering the corner of his father’s garment!’ All the people will say, ‘Amen!’		כאָר֗וּר שֹׁכֵב֙ עִם־אֵ֣שֶׁת אָבִ֔יו כִּ֥י גִלָּ֖ה כְּנַ֣ף אָבִ֑יו וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
21‘Cursed be he who engages in carnal relations with any animal!’ All the people will say, ‘Amen!’		כאאָר֕וּר שֹׁכֵ֖ב עִם־כָּל־בְּהֵמָ֑ה וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
22‘Cursed be he who fornicates with his sister, whether she be the daughter of his father or of his mother!’ All the people will say, ‘Amen!’		כבאָר֗וּר שֹׁכֵב֙ עִם־אֲחֹת֔וֹ בַּת־אָבִ֖יו א֣וֹ בַת־אִמּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
23‘Cursed be he who fornicates with his mother-in-law!’ All the people will say, ‘Amen!’		כגאָר֕וּר שֹׁכֵ֖ב עִם־חֹֽתַנְתּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
24‘Cursed be he who “strikes his fellow” in secret!’ All the people will say, ‘Amen!’		כדאָר֕וּר מַכֵּ֥ה רֵעֵ֖הוּ בַּסָּ֑תֶר וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
מַכֵּה רֵעֵהוּ בַּסָּתֶר - He who strikes his fellow in secret. This refers to slander. I saw the following in the work of Rabbi Moshe HaDarshan: There are 11 curses listed here, corresponding to 11 tribes, but no curse is written corresponding to the tribe of Simeon. Since Moses planned not to bless this tribe explicitly when he blessed the other tribes before he died, he did not want to curse them either.		מַכֵּה רֵעֵהוּ בַּסָּתֶר. עַל לָשׁוֹן הָרָע הוּא אוֹמֵר; רָאִיתִי בִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן — י"א אֲרוּרִים יֵשׁ כָּאן כְּנֶגֶד י"א שְׁבָטִים, וּכְנֶגֶד שִׁמְעוֹן לֹא כָתַב אָרוּר, לְפִי שֶׁלֹּא הָיָה בְלִבּוֹ לְבָרְכוֹ לִפְנֵי מוֹתוֹ כְּשֶׁבֵּרֵךְ שְׁאָר הַשְּׁבָטִים, לְכָךְ לֹא רָצָה לְקַלְּלוֹ:
25‘Cursed be he who takes a bribe to put an innocent person to death!’ All the people will say, ‘Amen!’		כהאָרוּר֙ לֹקֵ֣חַ שֹׁ֔חַד לְהַכּ֥וֹת נֶ֖פֶשׁ דַּ֣ם נָקִ֑י וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
26‘Cursed be he who does not uphold all the words of this Torah by fulfilling them!’ All the people will say, ‘Amen!’		כואָר֗וּר אֲשֶׁ֧ר לֹֽא־יָקִ֛ים אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את לַֽעֲשׂ֣וֹת אוֹתָ֑ם וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
אֲשֶׁר לֹֽא־יָקִים - He who does not uphold. This statement refers to the entire Torah, which they thereby accepted upon themselves subject to this curse and oath.		אֲשֶׁר לֹֽא־יָקִים. כָּאן כָּלַל אֶת כָּל הַתּוֹרָה כֻּלָּהּ וְקִבְּלוּהָ עֲלֵיהֶם בְּאָלָה וּבִשְׁבוּעָה:

Devarim (Deuteronomy) Chapter 28

1If you obey God, your God, being sure to safeguard and to perform all His commandments that I am commanding you to perform today, God, your God, will place you supreme above all the nations of the earth.		אוְהָיָ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמַע֙ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ אֶת־כָּל־מִצְו‍ֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם וּנְתָ֨נְךָ֜ יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ עֶלְי֔וֹן עַ֖ל כָּל־גּוֹיֵ֥י הָאָֽרֶץ:
2All the following blessings will pursue you and overtake you if you obey God, your God:		בוּבָ֧אוּ עָלֶ֛יךָ כָּל־הַבְּרָכ֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֻ֑ךָ כִּ֣י תִשְׁמַ֔ע בְּק֖וֹל יְהֹוָ֥ה אֱלֹהֶֽיךָ:
3You will be blessed both in the city and in the field.		גבָּר֥וּךְ אַתָּ֖ה בָּעִ֑יר וּבָר֥וּךְ אַתָּ֖ה בַּשָּׂדֶֽה:
4Blessed will be your children, the fruit of your womb; your crops, the fruit of your soil; the fruit of your domestic animals: the offspring of your cattle and the choice of your flocks.		דבָּר֧וּךְ פְּרִֽי־בִטְנְךָ֛ וּפְרִ֥י אַדְמָֽתְךָ֖ וּפְרִ֣י בְהֶמְתֶּ֑ךָ שְׁגַ֥ר אֲלָפֶ֖יךָ וְעַשְׁתְּר֥וֹת צֹאנֶֽךָ:
שְׁגַר אֲלָפֶיךָ - means: The offspring of your cattle, which the animal expels (מְשַׁגֶּרֶת) from its womb.		שְׁגַר אֲלָפֶיךָ. וַלְדוֹת בְּקָרְךָ, שֶׁהַבְּהֵמָה מְשַׁגֶּרֶת מִמֵּעֶיהָ:
וְעַשְׁתְּרוֹת צֹאנֶֽךָ - Its meaning is as Onkelos translates it: וְעֶדְרֵי עָנָךְ “the flocks of your sheep.” Our rabbis 6 said: Why are they called עַשְׁתָּרוֹת? Because they enrich (מַעֲשִׁירוֹת) their owners, making them strong, like עַשְׁתָּרוֹת, i.e., strong rocks.		וְעַשְׁתְּרוֹת צֹאנֶֽךָ. כְּתַרְגּוּמוֹ. וְרַבּוֹתֵינוּ אָמְרוּ לָמָּה נִקְרָא שְׁמָם עַשְׁתָּרוֹת? שֶׁמַּעֲשִׁירוֹת אֶת בַּעֲלֵיהֶן וּמַחֲזִיקוֹת אוֹתָם כְּעַשְׁתָּרוֹת הַלָּלוּ שֶׁהֵן סְלָעִים חֲזָקִים:
5Blessed will be your food basket and your kneading bowl.		הבָּר֥וּךְ טַנְאֲךָ֖ וּמִשְׁאַרְתֶּֽךָ:
בָּרוּךְ טַנְאֲךָ - Your basket - i.e., your fruit. Another explanation: טַנְאֲךָ refers to liquids that you strain through wickerwork baskets.		בָּרוּךְ טַנְאֲךָ. פֵּרוֹתֶיךָ; דָּבָר אַחֵר — טַנְאֲךָ דָּבָר לַח שֶׁאַתָּה מְסַנֵּן בְּסַלִּים:
וּמִשְׁאַרְתֶּֽךָ - Your kneading bowl - i.e., your dry produce, which remains (נִשְׁאָר) inside the container and does not flow.		וּמִשְׁאַרְתֶּֽךָ. דָּבָר יָבֵשׁ שֶׁנִּשְׁאַר בַּכְּלִי וְאֵינוֹ זָב:
6Just as you are blessed when you enter the world, being free of sin, so will you be similarly blessed when you depart the world.		ובָּר֥וּךְ אַתָּ֖ה בְּבֹאֶ֑ךָ וּבָר֥וּךְ אַתָּ֖ה בְּצֵאתֶֽךָ:
בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶֽךָ - (lit.) Blessed are you when you enter and blessed are you when you depart - i.e., that your departure from the world be free of sin just like your entry into the world.		בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶֽךָ. שֶׁתְּהֵי יְצִיאָתְךָ מִן הָעוֹלָם בְּלֹא חֵטְא כְּבִיאָתְךָ לָעוֹלָם (ב"מ ק"ז):

Footnotes

Sotah 32a.

Chulin 84b.

Sixth Portion

Devarim (Deuteronomy) Chapter 28

7God will cause your enemies who rise up against you to be beaten by you. They will attack you from one direction, but they will flee from you in seven directions.		זיִתֵּ֨ן יְהֹוָ֤ה אֶת־אֹֽיְבֶ֨יךָ֙ הַקָּמִ֣ים עָלֶ֔יךָ נִגָּפִ֖ים לְפָנֶ֑יךָ בְּדֶ֤רֶךְ אֶחָד֙ יֵֽצְא֣וּ אֵלֶ֔יךָ וּבְשִׁבְעָ֥ה דְרָכִ֖ים יָנ֥וּסוּ לְפָנֶֽיךָ:
וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ - But they will flee from you in seven directions - for the way of those who flee in terror is that they scatter in all directions.		וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ. כֵּן דֶּרֶךְ הַנִּבְהָלִים לִבְרֹחַ, מִתְפַּזְּרִין לְכָל צַד:
8God will command the blessing of success to accompany you in your granaries and in all your endeavors. He will bless you in the land that God, your God, is giving you.		חיְצַ֨ו יְהֹוָ֤ה אִתְּךָ֙ אֶת־הַבְּרָכָ֔ה בַּֽאֲסָמֶ֕יךָ וּבְכֹ֖ל מִשְׁלַ֣ח יָדֶ֑ךָ וּבֵ֣רַכְךָ֔ בָּאָ֕רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
9God will establish you as His holy people, as He swore to you, if you safeguard the commandments of God, your God, by studying how to perform them properly, and walk in His ways.		טיְקִֽימְךָ֙ יְהֹוָ֥ה לוֹ֙ לְעַ֣ם קָד֔וֹשׁ כַּֽאֲשֶׁ֖ר נִשְׁבַּע־לָ֑ךְ כִּ֣י תִשְׁמֹ֗ר אֶת־מִצְו‍ֹת֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהָֽלַכְתָּ֖ בִּדְרָכָֽיו:
10Then all the peoples of the earth will see that the Name of God is associated only with you, and they will fear you.		יוְרָאוּ֙ כָּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֛י שֵׁ֥ם יְהֹוָ֖ה נִקְרָ֣א עָלֶ֑יךָ וְיָֽרְא֖וּ מִמֶּֽךָּ:
11God will make you superior to them with regard to children, the fruit of your womb; with regard to your cattle, the fruit of your domestic animals; and with regard to your produce, the fruit of your soil, on the land that God swore to your forefathers to give you.		יאוְהוֹתִֽרְךָ֤ יְהֹוָה֙ לְטוֹבָ֔ה בִּפְרִ֧י בִטְנְךָ֛ וּבִפְרִ֥י בְהֶמְתְּךָ֖ וּבִפְרִ֣י אַדְמָתֶ֑ךָ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהֹוָ֛ה לַֽאֲבֹתֶ֖יךָ לָ֥תֶת לָֽךְ:
12God will open up His good treasury—heaven—for you, in order to provide your land with its rain in its right time and thereby bless everything you do. You will lend to many nations, but you will not need to borrow.		יביִפְתַּ֣ח יְהֹוָ֣ה \| לְ֠ךָ֠ אֶת־אֽוֹצָר֨וֹ הַטּ֜וֹב אֶת־הַשָּׁמַ֗יִם לָתֵ֤ת מְטַר־אַרְצְךָ֙ בְּעִתּ֔וֹ וּלְבָרֵ֕ךְ אֵ֖ת כָּל־מַֽעֲשֵׂ֣ה יָדֶ֑ךָ וְהִלְוִ֨יתָ֙ גּוֹיִ֣ם רַבִּ֔ים וְאַתָּ֖ה לֹ֥א תִלְוֶֽה:
13God will place you at the head of the world, as leaders, and not at the tail, as subordinates; and you will be only at the top in all senses, and not at the bottom, if you obey the commandments of God, your God, regarding which I am commanding you today to safeguard them by studying how to perform them, and to perform them.		יגוּנְתָֽנְךָ֙ יְהֹוָ֤ה לְרֹאשׁ֙ וְלֹ֣א לְזָנָ֔ב וְהָיִ֨יתָ֙ רַ֣ק לְמַ֔עְלָה וְלֹ֥א תִֽהְיֶ֖ה לְמָ֑טָּה כִּֽי־תִשְׁמַ֞ע אֶל־מִצְוֹ֣ת \| יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֲשֶׁ֨ר אָֽנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם לִשְׁמֹ֥ר וְלַֽעֲשֽׂוֹת:
14You must veer neither right nor left from all of the matters about which I am commanding you today, by following other peoples’ deities and worshiping them.		ידוְלֹ֣א תָס֗וּר מִכָּל־הַדְּבָרִים֙ אֲשֶׁ֨ר אָֽנֹכִ֜י מְצַוֶּ֥ה אֶתְכֶ֛ם הַיּ֖וֹם יָמִ֣ין וּשְׂמֹ֑אול לָלֶ֗כֶת אַֽחֲרֵ֛י אֱלֹהִ֥ים אֲחֵרִ֖ים לְעָבְדָֽם:
15If, on the other hand, you do not obey God, your God—neglecting to safeguard His commandments by studying the Torah’s instructions regarding how to properly perform all His commandments and rules that I am commanding you to perform today—all the following curses will pursue you and overtake you:		טווְהָיָ֗ה אִם־לֹ֤א תִשְׁמַע֙ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ אֶת־כָּל־מִצְו‍ֹתָ֣יו וְחֻקֹּתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם וּבָ֧אוּ עָלֶ֛יךָ כָּל־הַקְּלָל֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֽוּךָ:
16You will be cursed both in the city and in the field.		טזאָר֥וּר אַתָּ֖ה בָּעִ֑יר וְאָר֥וּר אַתָּ֖ה בַּשָּׂדֶֽה:
17Cursed will be your food basket and your kneading bowl.		יזאָר֥וּר טַנְאֲךָ֖ וּמִשְׁאַרְתֶּֽךָ:
18Cursed will be your children, the fruit of your womb; your crops, the fruit of your soil; as well as the offspring of your cattle and the choice of your flocks.		יחאָר֥וּר פְּרִֽי־בִטְנְךָ֖ וּפְרִ֣י אַדְמָתֶ֑ךָ שְׁגַ֥ר אֲלָפֶ֖יךָ וְעַשְׁתְּרֹ֥ת צֹאנֶֽךָ:
19You will be cursed when you enter your home and you will be cursed when you leave it.		יטאָר֥וּר אַתָּ֖ה בְּבֹאֶ֑ךָ וְאָר֥וּר אַתָּ֖ה בְּצֵאתֶֽךָ:
20God will send shortages, pandemonium, and self-rebuke against you in all of your endeavors that you undertake, until you are destroyed and quickly vanish, because of the evil you did in forsaking Me.		כיְשַׁלַּ֣ח יְהֹוָ֣ה \| בְּ֠ךָ֠ אֶת־הַמְּאֵרָ֤ה אֶת־הַמְּהוּמָה֙ וְאֶת־הַמִּגְעֶ֔רֶת בְּכָל־מִשְׁלַ֥ח יָֽדְךָ֖ אֲשֶׁ֣ר תַּֽעֲשֶׂ֑ה עַ֣ד הִשָּֽׁמֶדְךָ֤ וְעַד־אֲבָדְךָ֙ מַהֵ֔ר מִפְּנֵ֛י רֹ֥עַ מַֽעֲלָלֶ֖יךָ אֲשֶׁ֥ר עֲזַבְתָּֽנִי:
הַמְּאֵרָה - means: scarcity, similar to צָרַעַת מַמְאֶרֶת “onerous tzara’at.” 1		הַמְּאֵרָה. חִסָּרוֹן, כְּמוֹ "צָרַעַת מַמְאֶרֶת" (ויקרא י"ג):
הַמְּהוּמָה - means: confusion - a sound of turmoil.		הַמְּהוּמָה. שִׁגּוּשׁ, קוֹל בֶּהָלוֹת:
21God will infect you with a disease that will spread like an epidemic and that will persist until it has eradicated you from the land that you are entering in order to possess.		כאיַדְבֵּ֧ק יְהֹוָ֛ה בְּךָ֖ אֶת־הַדָּ֑בֶר עַ֚ד כַּלֹּת֣וֹ אֹֽתְךָ֔ מֵעַל֙ הָֽאֲדָמָ֔ה אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ:
22God will strike you with diseases accompanied by consumption and blisters, regular fever, high fever, and unquenchable thirst; with the sword of invading armies; with a crop-destroying east wind and with drought; and they all will pursue you until you perish.		כביַכְּכָ֣ה יְ֠הֹוָ֠ה בַּשַּׁחֶ֨פֶת וּבַקַּדַּ֜חַת וּבַדַּלֶּ֗קֶת וּבַֽחַרְחֻר֙ וּבַחֶ֔רֶב וּבַשִּׁדָּפ֖וֹן וּבַיֵּֽרָק֑וֹן וּרְדָפ֖וּךָ עַ֥ד אָבְדֶֽךָ:
בַּשַּׁחֶפֶת - Consumption and blisters - from which his flesh becomes wasted and swollen.		בַּשַּׁחֶפֶת. שֶׁבְּשָׂרוֹ נִשְׁחָף וְנָפוּחַ:
וּבַקַּדַּחַת - Fever - related to: “for My wrath kindled (קָדְחָה) a fire.” 2 It is the fever of the sick, “malveid” in Old French, which is very hot.		וּבַקַּדַּחַת. לְשׁוֹן "כִּי אֵשׁ קָדְחָה בְאַפִּי" (דברים ל"ב), וְהוּא אֵשׁ שֶׁל חוֹלִים, מלו"וי בְּלַעַז, שֶׁהִיא חַמָּה מְאֹד:
וּבַדַּלֶּקֶת - High fever - is hotter than קַדַּחַת. These are all types of sickness.		וּבַדַּלֶּקֶת. חַמָּה יוֹתֵר מִקַּדַּחַת, וּמִינֵי חֳלָאִים הֵם:
וּבַֽחַרְחֻר - Unquenchable thirst. A sickness that creates an internal fever, making one perpetually thirsty for water, “esardemant” in Old French. It is related to: “my bones are dried out (חָרָה) by the scorching heat”; 3 “the bellows are heated (נָחַר) by the fire.” 4		וּבַֽחַרְחֻר. חֹלִי הַמְחַמְמוֹ תּוֹךְ הַגּוּף וְצָמֵא תָּמִיד לַמַּיִם, וּבְלַעַז אישטרד"ימנט, לְשׁוֹן "וְעַצְמִי חָרָה מִנִּי חֹרֶב" (איוב ל') "נָחַר מַפֻּחַ מֵאֵשׁ" (ירמיהו ו'):
וּבַחֶרֶב - With the sword - i.e., He will bring enemy troops against you.		וּבַחֶרֶב. יָבִיא עָלֶיךְ גְּיָסוֹת:
וּבַשִּׁדָּפוֹן וּבַיֵּֽרָקוֹן - An east wind and drought - these are types of damage to produce in the fields.		וּבַשִּׁדָּפוֹן וּבַיֵּֽרָקוֹן. מַכַּת תְּבוּאָה שֶׁבַּשָּׂדוֹת:
שִּׁדָּפוֹן - is an east wind; “hasle” in Old French.		שִּׁדָּפוֹן. רוּחַ קָדִים, אשלי"דה בְּלַעַז:
יֵּֽרָקוֹן - is dryness, where the produce loses its color and turns yellow, “cro” in Old French (“saffron”).		יֵּֽרָקוֹן. יֹבֶשׁ, וּפְנֵי הַתְּבוּאָה מַכְסִיפִין וְנֶהְפָּכִין לְיֵרָקוֹן, קמ"א (נ"א — קרו"א) בְּלַעַז:
עַד אָבְדֶֽךָ - is translated by Onkelos as עַד דְּתֵיבָד, i.e., it is an intransitive verb meaning: until you perish, fading away of your own accord.		עַד אָבְדֶֽךָ. תַּרְגּוּם "עַד דְּתֵיבָד", כְּלוֹמַר עַד אֲבֹד אוֹתְךָ — שֶׁתִּכְלֶה מֵאֵלֶיךָ:
23Your skies above you will be like copper, and the earth below you will be like iron.		כגוְהָי֥וּ שָׁמֶ֛יךָ אֲשֶׁ֥ר עַל־רֹֽאשְׁךָ֖ נְח֑שֶׁת וְהָאָ֥רֶץ אֲשֶׁר־תַּחְתֶּ֖יךָ בַּרְזֶֽל:
וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹֽאשְׁךָ נְחשֶׁת - Your skies above you will be like copper. These curses were said by Moses in his own words, but those stated at Mount Sinai in parashat Bechukotai he said not in his own words, but by repeating the words of the Holy One, blessed be He – as is indicated by the statements: “But if you do not listen to Me”; 5 “If, in your stubbornness, you walk with Me irregularly”; 6 whereas here it says: “you do not obey God, your God”; 7 “God will infect you”; 8 “God will strike you.” 9 We see that Moses was less severe in his curses by stating them in the singular, implying that they need to apply to the entire people. In this particular curse, too, he was less severe, for in the earlier curses it says: “your skies will be like iron and your land like copper,” 10 implying that the skies will not be moist, just as iron does not have moisture, and as a result, the world will suffer drought, but the earth will be moist, just as copper has moisture, causing any existing produce to rot. But here, it says: “your skies…copper, the earth…iron,” implying that the skies will be moist, so even though they will not be dripping with rain, there will at least not be a destructive drought in the world; and the earth will not be moist, just as iron does not have moisture, so the produce will not rot. It is nevertheless a curse, for whether the earth is like copper or like iron, it will not yield produce, and similarly, the skies will not pour forth rain.		וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹֽאשְׁךָ נְחשֶׁת. קְלָלוֹת הַלָּלוּ מֹשֶׁה מִפִּי עַצְמוֹ אֲמָרָן, וְשֶׁבְּהַר סִינַי מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא אֲמָרָן, כְּמַשְׁמָעָן, וְכֵן נֶאֱמַר (ויקרא כ"ו) "וְאִם לֹא תִשְׁמְעוּ לִי … וְאִם תֵּלְכוּ עִמִּי קֶרִי", וְכָאן הוּא אוֹמֵר "בְּקוֹל ה' אֱלֹהֶיךָ … יַדְבֵּק ה' בְּךָ … יַכְּכָה ה'", הֵקֵל מֹשֶׁה בְקִלְלוֹתָיו לְאָמְרָן בִּלְשׁוֹן יָחִיד. וְגַם כֵּן בִּקְלָלָה זוֹ הֵקֵל, שֶׁבָּרִאשׁוֹנוֹת הוּא אוֹמֵר "אֶת שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת אַרְצְכֶם כַּנְּחֻשָּׁה" — שֶׁלֹּא יִהְיוּ הַשָּׁמַיִם מַזִּיעִין כְּדֶרֶךְ שֶׁאֵין הַבַּרְזֶל מַזִּיעַ וּמִתּוֹךְ כָּךְ יְהִי חֹרֶב בָּעוֹלָם וְהָאָרֶץ תְּהִי מַזַּעַת כְּדֶרֶךְ שֶׁהַנְּחֹשֶׁת מַזִּיעַ וְהִיא מַרְקֶבֶת פֵּרוֹתֶיהָ, וְכָאן הוּא אוֹמֵר "שָׁמֶיךָ נְחֹשֶׁת וְאַרְצְךָ בַּרְזֶל" — שֶׁיִהְיוּ שָׁמַיִם מַזִּיעִין, אַף עַל פִּי שֶׁלֹּא יָרִיקוּ מָטָר, מִכָּל מָקוֹם לֹא יִהְיֶה חֹרֶב שֶׁל אֲבַדּוֹן בָּעוֹלָם, וְהָאָרֶץ לֹא תִהְיֶה מַזִּיעָה, כְּדֶרֶךְ שֶׁאֵין הַבַּרְזֶל מַזִּיעַ, וְאֵין הַפֵּרוֹת מַרְקִיבִין, וּמִכָּל מָקוֹם קְלָלָה הִיא, בֵּין שֶׁהִיא כַּנְּחֹשֶׁת בֵּין שֶׁהִיא כַבַּרְזֶל לֹא תוֹצִיא פֵּרוֹת, וְכֵן הַשָּׁמַיִם לֹא יָרִיקוּ מָטָר (ספרא ויקרא כ"ו):
24God will turn the rain of your land into a cause of dust and mud. It will rain down upon you from the sky until you are destroyed for lack of food.		כדיִתֵּ֧ן יְהֹוָ֛ה אֶת־מְטַ֥ר אַרְצְךָ֖ אָבָ֣ק וְעָפָ֑ר מִן־הַשָּׁמַ֨יִם֙ יֵרֵ֣ד עָלֶ֔יךָ עַ֖ד הִשָּֽׁמְדָֽךְ:
מְטַר אַרְצְךָ אָבָק וְעָפָר - The rain of your land into dust and mud - i.e., through the wind that follows the rain, as the rain that falls is insufficient and unable to weigh down the soil. Wind then comes and blows the dust so that it covers the plants dampened by the rain. It sticks to them and turns into mud, which dries out and causes the plants to rot.		מְטַר אַרְצְךָ אָבָק וְעָפָר. "זִיקָא דְבָתַר מִטְרָא", מָטָר יוֹרֵד וְלֹא כָל צָרְכּוֹ, וְאֵין בּוֹ כְּדֵי לְהַרְבִּיץ אֶת הֶעָפָר, וְהָרוּחַ בָּאָה וּמַעֲלָה אֶת הָאָבָק וּמְכַסֶּה אֶת עֵשֶׂב הַזְּרָעִים שֶׁהֵם לַחִים מִן הַמַּיִם וְנִדְבָּק בָּהֶם, וְנַעֲשֶׂה טִיט וּמִתְיַבֵּשׁ וּמַרְקִיבִין (תענית ג'):
25God will cause you to be beaten by your enemy: you will attack them from one direction, but you will flee from them in seven directions. You, as an example, will become a source of terror for all the kingdoms on earth.		כהיִתֶּנְךָ֨ יְהֹוָ֣ה \| נִגָּף֘ לִפְנֵ֣י אֹֽיְבֶ֒יךָ֒ בְּדֶ֤רֶךְ אֶחָד֙ תֵּצֵ֣א אֵלָ֔יו וּבְשִׁבְעָ֥ה דְרָכִ֖ים תָּנ֣וּס לְפָנָ֑יו וְהָיִ֣יתָ לְזַֽעֲוָ֔ה לְכֹ֖ל מַמְלְכ֥וֹת הָאָֽרֶץ:
לְזַֽעֲוָה - denotes dread and trembling, implying that all who hear about your afflictions will tremble and say: “Woe to us, lest such a thing befall us as befell these people!”		לְזַֽעֲוָה. לְאֵימָה וּלְזִיעַ, שֶׁיָּזוּעוּ כָּל שׁוֹמְעֵי מַכּוֹתֶיךָ מִמְּךָ וְיֹאמְרוּ "אוֹי לָנוּ שֶׁלֹּא יָבֹא עָלֵינוּ כְּדֶרֶךְ שֶׁבָּא עַל אֵלּוּ":
26Your corpse will be food for all the birds of the sky and the beasts of the earth, and no one will frighten them.		כווְהָֽיְתָ֤ה נִבְלָֽתְךָ֙ לְמַֽאֲכָ֔ל לְכָל־ע֥וֹף הַשָּׁמַ֖יִם וּלְבֶֽהֱמַ֣ת הָאָ֑רֶץ וְאֵ֖ין מַֽחֲרִֽיד:
27God will strike you with the horrible boils of Egypt, with hemorrhoids, with oozing boils, and with dry boils, from all of which you will be unable to be healed.		כזיַכְּכָ֨ה יְהֹוָ֜ה בִּשְׁחִ֤ין מִצְרַ֨יִם֙ וּבַטְחֹרִ֔ים (כתיב ובעפלים) וּבַגָּרָ֖ב וּבֶחָ֑רֶס אֲשֶׁ֥ר לֹֽא־תוּכַ֖ל לְהֵֽרָפֵֽא:
בִּשְׁחִין מִצְרַיִם - With the boils of Egypt. They were extremely severe, moist on the outside but dry on the inside, as stated in Tractate Bechorot. 11		בִּשְׁחִין מִצְרַיִם. רַע הָיָה מְאֹד, לַח מִבִּפְנִים וְיָבֵשׁ מִבַּחוּץ, כִּדְאִיתָא בִּבְכוֹרוֹת (דף מ"א):
גָּרָב - is a moist boil.		גָּרָב. שְׁחִין לַח:
חָרֶס - is a dry boil, hard as earthenware (חֶרֶס).		חָרֶס. שְׁחִין יָבֵשׁ כַּחֶרֶס:
28God will strike you with insanity, blindness, and bewilderment.		כחיַכְּכָ֣ה יְהֹוָ֔ה בְּשִׁגָּע֖וֹן וּבְעִוָּר֑וֹן וּבְתִמְה֖וֹן לֵבָֽב:
וּבְתִמְהוֹן לֵבָֽב - indicates numbness of the heart; “estordison” in Old French.		וּבְתִמְהוֹן לֵבָֽב. אֹטֶם הַלֵּב, אשטור"דישון בְּלַעַז:
29You will grope at midday as the blind man gropes in the dark, and you will be unsuccessful in your undertakings. You will be nothing but constantly contested in whatever you do and robbed, and there will be no one who will rescue you.		כטוְהָיִ֜יתָ מְמַשֵּׁ֣שׁ בַּצָּֽהֳרַ֗יִם כַּֽאֲשֶׁ֨ר יְמַשֵּׁ֤שׁ הָֽעִוֵּר֙ בָּֽאֲפֵלָ֔ה וְלֹ֥א תַצְלִ֖יחַ אֶת־דְּרָכֶ֑יךָ וְהָיִ֜יתָ אַ֣ךְ עָשׁ֧וּק וְגָז֛וּל כָּל־הַיָּמִ֖ים וְאֵ֥ין מוֹשִֽׁיעַ:
עָשׁוּק - i.e., all your undertakings will be challenged.		עָשׁוּק. בְּכָל מַעֲשֶׂיךָ יִהְיֶה עִרְעוּר:
30You will betroth a woman, but another man will fornicate with her. You will build a house, but you will not live in it. You will plant a vineyard, but you will not redeem its fourth-year fruits.		לאִשָּׁ֣ה תְאָרֵ֗שׂ וְאִ֤ישׁ אַחֵר֙ יִשְׁכָּבֶ֔נָּה (כתיב ישגלנה) בַּ֥יִת תִּבְנֶ֖ה וְלֹֽא־תֵשֵׁ֣ב בּ֑וֹ כֶּ֥רֶם תִּטַּ֖ע וְלֹ֥א תְחַלְּלֶֽנּוּ:
יִשְׁגָּלֶנָּה - is a verb derived from שֵׁגָל “concubine,” but Scripture dictates the word be read with a more decent term: יִשְׁכָּבֶנָּה “will lie with her.” This is an adjustment, such as writers make.		יִשְׁגָּלֶנָּה. לְשׁוֹן שֵׁגַל, פִּלֶגֶשׁ, וְהַכָּתוּב כִּנָּהוּ לְשֶׁבַח ישכבנה, וְתִקּוּן סוֹפְרִים הוּא זֶה:
תְחַלְּלֶֽנּוּ - Redeem it - in the fourth year, to eat its fruits.		תְחַלְּלֶֽנּוּ. בַּשָּׁנָה הָרְבִיעִית לֶאֱכֹל פִּרְיוֹ (מגילה כ"ה):
31Your work-bull will be slaughtered before your eyes, but you will not eat from it. Your donkey will be robbed from you right in front of you, and it will not return to you. Your flock will be given over to your enemies, and there will be no one who will rescue it for you.		לאשֽׁוֹרְךָ֞ טָב֣וּחַ לְעֵינֶ֗יךָ וְלֹ֣א תֹאכַל֘ מִמֶּ֒נּוּ֒ חֲמֹֽרְךָ֙ גָּז֣וּל מִלְּפָנֶ֔יךָ וְלֹ֥א יָשׁ֖וּב לָ֑ךְ צֹֽאנְךָ֙ נְתֻנ֣וֹת לְאֹֽיְבֶ֔יךָ וְאֵ֥ין לְךָ֖ מוֹשִֽׁיעַ:
32Your sons and daughters will be given over to another people as your own eyes see it happen; you will long for them all day long, but be powerless to do anything about it.		לבבָּנֶ֨יךָ וּבְנֹתֶ֜יךָ נְתֻנִ֨ים לְעַ֤ם אַחֵר֙ וְעֵינֶ֣יךָ רֹא֔וֹת וְכָל֥וֹת אֲלֵיהֶ֖ם כָּל־הַיּ֑וֹם וְאֵ֥ין לְאֵ֖ל יָדֶֽךָ:
וְכָלוֹת אֲלֵיהֶם - Long for them - i.e., your eyes look for them to return, but they do not. Any hope that remains unrealized is termed כִּלְיוֹן עֵינַיִם.		וְכָלוֹת אֲלֵיהֶם. מְצַפּוֹת אֲלֵיהֶם שֶׁיָּשׁוּבוּ וְאֵינָם שָׁבִים; כָּל תּוֹחֶלֶת שֶׁאֵינָהּ בָּאָה קְרוּיָה כִּלְיוֹן עֵינַיִם:
33A people unknown to you will consume the fruit of your soil and the results of all your toil. You will be nothing but constantly contested in whatever you do, and crushed.		לגפְּרִ֤י אַדְמָֽתְךָ֙ וְכָל־יְגִ֣יעֲךָ֔ יֹאכַ֥ל עַ֖ם אֲשֶׁ֣ר לֹֽא־יָדָ֑עְתָּ וְהָיִ֗יתָ רַ֛ק עָשׁ֥וּק וְרָצ֖וּץ כָּל־הַיָּמִֽים:
34You will go insane from the vision that you will behold before your eyes.		לדוְהָיִ֖יתָ מְשֻׁגָּ֑ע מִמַּרְאֵ֥ה עֵינֶ֖יךָ אֲשֶׁ֥ר תִּרְאֶֽה:
35God will strike you on the knees and on the legs with a terrible skin eruption, from which you will be unable to be healed; it will eventually cover you from the sole of your foot to the top of your head.		להיַכְּכָ֨ה יְהֹוָ֜ה בִּשְׁחִ֣ין רָ֗ע עַל־הַבִּרְכַּ֨יִם֙ וְעַל־הַשֹּׁקַ֔יִם אֲשֶׁ֥ר לֹֽא־תוּכַ֖ל לְהֵֽרָפֵ֑א מִכַּ֥ף רַגְלְךָ֖ וְעַ֥ד קָדְקֳדֶֽךָ:
36God will lead you and your king, whom you will have appointed over yourself, to a nation unknown to you or your fathers; there, you will serve those who serve other peoples’ deities of wood and stone.		לויוֹלֵ֨ךְ יְהֹוָ֜ה אֹֽתְךָ֗ וְאֶת־מַלְכְּךָ֙ אֲשֶׁ֣ר תָּקִ֣ים עָלֶ֔יךָ אֶל־גּ֕וֹי אֲשֶׁ֥ר לֹֽא־יָדַ֖עְתָּ אַתָּ֣ה וַֽאֲבֹתֶ֑יךָ וְעָבַ֥דְתָּ שָּׁ֛ם אֱלֹהִ֥ים אֲחֵרִ֖ים עֵ֥ץ וָאָֽבֶן:
37You will become an object of astonishment, an archetype of extraordinary misfortune, and a topic of discussion among all the peoples to whose lands God will lead you.		לזוְהָיִ֣יתָ לְשַׁמָּ֔ה לְמָשָׁ֖ל וְלִשְׁנִינָ֑ה בְּכֹל֙ הָֽעַמִּ֔ים אֲשֶׁר־יְנַֽהֶגְךָ֥ יְהֹוָ֖ה שָֽׁמָּה:
לְשַׁמָּה - means: “estordison” in Old French (“astonishment”); whoever sees you will be astonished at you.		לְשַׁמָּה. כְּמוֹ תִּמָּהוֹן, אש"ו אשטורדישו"ן, כָּל הָרוֹאֶה אוֹתְךָ יִשֹּׁם עָלֶיךָ:
לְמָשָׁל - An archetype - i.e., when an extraordinary misfortune befalls a person, people will say: “This is like the misfortune that befell so-and-so.”		לְמָשָׁל. כְּשֶׁתָּבֹא מַכָּה רָעָה עַל אָדָם יֹאמְרוּ זוֹ דוֹמָה לְמַכַּת פְּלוֹנִי:
וְלִשְׁנִינָה - is related to: וְשִׁנַּנְתָּם “you will study them,” 12 thus indicating: “they will discuss you.” This is also how Onkelos translates it: וּלְשׁוֹעֵי, denoting a story, as in the Aramaic word וְאִשְׁתָּעִי “he related.”		וְלִשְׁנִינָה. לְשׁוֹן "וְשִׁנַּנְתָּם" (דברים ו'), יְדַבְּרוּ בְךָ, וְכֵן תַּרְגּוּמוֹ "וּלְשׁוֹעֵי", לְשׁוֹן סִפּוּר וְאִשְׁתָּעִי:
38You will take out a great deal of seed to sow in the field, yet you will gather in little produce, for the locusts will finish it off.		לחזֶ֥רַע רַ֖ב תּוֹצִ֣יא הַשָּׂדֶ֑ה וּמְעַ֣ט תֶּֽאֱסֹ֔ף כִּ֥י יַחְסְלֶ֖נּוּ הָֽאַרְבֶּֽה:
יַחְסְלֶנּוּ - means: it will annihilate it. For this reason, the locust is called חָסִיל, for it annihilates all vegetation.		יַחְסְלֶנּוּ. יְכַלֶּנּוּ, וְעַל שֵׁם כָּךְ נִקְרָא חָסִיל, שֶׁמְּכַלֶּה אֶת הַכֹּל:
39You will plant vineyards and work them, but you will neither drink their wine nor gather their grapes, for the worms will devour them.		לטכְּרָמִ֥ים תִּטַּ֖ע וְעָבָ֑דְתָּ וְיַ֤יִן לֹֽא־תִשְׁתֶּה֙ וְלֹ֣א תֶֽאֱגֹ֔ר כִּ֥י תֹֽאכְלֶ֖נּוּ הַתֹּלָֽעַת:
40You will have olive trees throughout all your boundaries, but you will not anoint yourself with their oil, for your olive tree will drop all its fruit before it ripens.		מזֵיתִ֛ים יִֽהְי֥וּ לְךָ֖ בְּכָל־גְּבוּלֶ֑ךָ וְשֶׁ֨מֶן֙ לֹ֣א תָס֔וּךְ כִּ֥י יִשַּׁ֖ל זֵיתֶֽךָ:
יִשַּׁל - means: It will shed its fruit, related to: וְנָשַׁל הַבַּרְזֶל “the iron flies off the handle.” 13		יִשַּׁל. יַשִּׁיר פֵּרוֹתָיו, לְשׁוֹן וְנָשַׁל הַבַּרְזֶל (דברים י"ט):
41You will bear sons and daughters, but they will not remain yours, for they will go into captivity.		מאבָּנִ֥ים וּבָנ֖וֹת תּוֹלִ֑יד וְלֹא־יִֽהְי֣וּ לָ֔ךְ כִּ֥י יֵֽלְכ֖וּ בַּשֶּֽׁבִי:
42The locust will denude all your trees of their fruit and all your fields of the fruit of your soil.		מבכָּל־עֵֽצְךָ֖ וּפְרִ֣י אַדְמָתֶ֑ךָ יְיָרֵ֖שׁ הַצְּלָצַֽל:
יְיָרֵשׁ הַצְּלָצַֽל - means: the locust will render it deprived of its fruit.		יְיָרֵשׁ הַצְּלָצַֽל. יַעֲשֶׂנּוּ הָאַרְבֶּה רָשׁ מִן הַפְּרִי:
יְיָרֵשׁ - הַצְּלָצַל - means: “it will impoverish”;		יְיָרֵשׁ. יַעֲנִי:
צלצל - הַצְּלָצַל. is a type of locust. One cannot explain יְיָרֵשׁ as related to inheritance (יְרֻשָּׁה), for then it would have said יִירַשׁ; nor as related to dispossessing and expulsion, for then it would have said יוֹרִישׁ.		צלצל. מִין אַרְבֶּה. וְאִי אֶפְשָׁר לְפָרֵשׁ יְיָרֵשׁ לְשׁוֹן יְרֻשָּׁה, שֶׁאִם כֵּן הָיָה לוֹ לִכְתֹּב "יִירַשׁ", וְלֹא לְשׁוֹן הוֹרָשָׁה וְגֵרוּשִׁין, שֶׁאִם כֵּן הָיָה לוֹ לִכְתֹּב "יוֹרִישׁ":
43The resident alien who lives among you will rise higher and higher in wealth and stature above you, while you descend lower and lower.		מגהַגֵּר֙ אֲשֶׁ֣ר בְּקִרְבְּךָ֔ יַֽעֲלֶ֥ה עָלֶ֖יךָ מַ֣עְלָה מָּ֑עְלָה וְאַתָּ֥ה תֵרֵ֖ד מַ֥טָּה מָּֽטָּה:
44He will lend to you, but you will not lend to him. He will be at the head, while you will be at the tail.		מדה֣וּא יַלְוְךָ֔ וְאַתָּ֖ה לֹ֣א תַלְוֶ֑נּוּ ה֚וּא יִֽהְיֶ֣ה לְרֹ֔אשׁ וְאַתָּ֖ה תִּֽהְיֶ֥ה לְזָנָֽב:
45All these curses will befall you, pursuing you and overtaking you until they destroy you, because you did not obey God, your God, neglecting to safeguard His commandments and rules concerning which He commanded you, by studying how to perform them.		מהוּבָ֨אוּ עָלֶ֜יךָ כָּל־הַקְּלָל֣וֹת הָאֵ֗לֶּה וּרְדָפ֨וּךָ֙ וְהִשִּׂיג֔וּךָ עַ֖ד הִשָּֽׁמְדָ֑ךְ כִּי־לֹ֣א שָׁמַ֗עְתָּ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֛ר מִצְו‍ֹתָ֥יו וְחֻקֹּתָ֖יו אֲשֶׁ֥ר צִוָּֽךְ:
46These curses will serve as a sign and a marvel for you and your descendants forever.		מווְהָי֣וּ בְךָ֔ לְא֖וֹת וּלְמוֹפֵ֑ת וּבְזַרְעֲךָ֖ עַד־עוֹלָֽם:
47Since you did not serve God, your God, with joy and with heartfelt gladness when you had an abundance of everything—		מזתַּ֗חַת אֲשֶׁ֤ר לֹֽא־עָבַ֨דְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל:
מֵרֹב כֹּֽל - means: when you still had every benefit.		מֵרֹב כֹּֽל. בְּעוֹד שֶׁהָיָה לְךָ כָּל טוּב:
48you will instead serve your enemies, whom God will send against you, when you are in hunger, thirst, nakedness, and lacking everything. Your enemy will place an iron yoke upon your neck, working you until he has destroyed you.		מחוְעָֽבַדְתָּ֣ אֶת־אֹֽיְבֶ֗יךָ אֲשֶׁ֨ר יְשַׁלְּחֶ֤נּוּ יְהֹוָה֙ בָּ֔ךְ בְּרָעָ֧ב וּבְצָמָ֛א וּבְעֵירֹ֖ם וּבְחֹ֣סֶר כֹּ֑ל וְנָתַ֞ן עֹ֤ל בַּרְזֶל֙ עַל־צַוָּארֶ֔ךָ עַ֥ד הִשְׁמִיד֖וֹ אֹתָֽךְ:
49God will bring upon you a nation from afar, from the end of the earth, who will conquer you the way the griffon vulture swoops down upon its prey. It will be a nation whose language you will not understand,		מטיִשָּׂ֣א יְהֹוָה֩ עָלֶ֨יךָ גּ֤וֹי מֵֽרָחֹק֙ מִקְצֵ֣ה הָאָ֔רֶץ כַּֽאֲשֶׁ֥ר יִדְאֶ֖ה הַנָּ֑שֶׁר גּ֕וֹי אֲשֶׁ֥ר לֹֽא־תִשְׁמַ֖ע לְשֹׁנֽוֹ:
כַּֽאֲשֶׁר יִדְאֶה הַנָּשֶׁר - The way the griffon vulture swoops down - i.e., suddenly, successfully, and with swift horses.		כַּֽאֲשֶׁר יִדְאֶה הַנָּשֶׁר. פִּתְאֹם וְדַרְכּוֹ מַצְלַחַת וְיֵקַלּוּ סוּסָיו:
לֹֽא־תִשְׁמַע לְשֹׁנֽוֹ - means: whose language you will not understand. Similar cases are: “you can understand (תִּשְׁמַע) a dream and interpret it,” 14 and also: “that Joseph understood (שֹׁמֵעַ)”; 15 “entendre” in Old French.		לֹֽא־תִשְׁמַע לְשֹׁנֽוֹ. לֹא תַכִּיר לְשׁוֹנוֹ, וְכֵן "תִּשְׁמַע חֲלוֹם לִפְתֹּר אֹתוֹ" (בראשית מ"א), וְכֵן "כִּי שֹׁמֵעַ יוֹסֵף" (שם מ"ב), אינטינד"רי:
50a brazen nation who neither respects the elderly nor shows favor to the young.		נגּ֖וֹי עַ֣ז פָּנִ֑ים אֲשֶׁ֨ר לֹֽא־יִשָּׂ֤א פָנִים֙ לְזָקֵ֔ן וְנַ֖עַר לֹ֥א יָחֹֽן:
51They will devour your young domestic animals, the fruit of your domestic animals; and your produce, the fruit of your soil; until they destroy you through starvation. They will be a nation who will not leave you any grain, wine, oil, the offspring of your cattle, or the choice of your flocks, until they annihilate you through starvation.		נאוְאָכַ֠ל פְּרִ֨י בְהֶמְתְּךָ֥ וּפְרִֽי־אַדְמָֽתְךָ֘ עַ֣ד הִשָּֽׁמְדָךְ֒ אֲשֶׁ֨ר לֹֽא־יַשְׁאִ֜יר לְךָ֗ דָּגָן֙ תִּיר֣וֹשׁ וְיִצְהָ֔ר שְׁגַ֥ר אֲלָפֶ֖יךָ וְעַשְׁתְּרֹ֣ת צֹאנֶ֑ךָ עַ֥ד הַֽאֲבִיד֖וֹ אֹתָֽךְ:
52They will besiege you in all your cities, until your high and fortified walls in which you trust are overcome throughout all your land. They will besiege you in all your cities of the land that God, your God, has given you.		נבוְהֵצַ֨ר לְךָ֜ בְּכָל־שְׁעָרֶ֗יךָ עַ֣ד רֶ֤דֶת חֹֽמֹתֶ֨יךָ֙ הַגְּבֹהֹ֣ת וְהַבְּצֻר֔וֹת אֲשֶׁ֥ר אַתָּ֛ה בֹּטֵ֥חַ בָּהֵ֖ן בְּכָל־אַרְצֶ֑ךָ וְהֵצַ֤ר לְךָ֙ בְּכָל־שְׁעָרֶ֔יךָ בְּכָ֨ל־אַרְצְךָ֔ אֲשֶׁ֥ר נָתַ֛ן יְהֹוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ:
עַד רֶדֶת חֹֽמֹתֶיךָ - Your walls are overcome. רֶדֶת denotes dominion and conquest.		עַד רֶדֶת חֹֽמֹתֶיךָ. לְשׁוֹן רִדּוּי וְכִבּוּשׁ:
53You will eat your children, the fruit of your womb, the flesh of your sons and daughters, whom God, your God, gave you, on account of the siege and the oppression of famine to which your enemies will subject you.		נגוְאָֽכַלְתָּ֣ פְרִֽי־בִטְנְךָ֗ בְּשַׂ֤ר בָּנֶ֨יךָ֙ וּבְנֹתֶ֔יךָ אֲשֶׁ֥ר נָֽתַן־לְךָ֖ יְהֹוָ֣ה אֱלֹהֶ֑יךָ בְּמָצוֹר֙ וּבְמָצ֔וֹק אֲשֶׁר־יָצִ֥יק לְךָ֖ אֹֽיְבֶֽךָ:
וְאָֽכַלְתָּ … בְּשַׂר בָּנֶיךָ … בְּמָצוֹר - You will eat the fruit of your womb…on account of the siege. i.e., because they will be besieging the city, resulting in מָצוֹק oppressive famine.		וְאָֽכַלְתָּ … בְּשַׂר בָּנֶיךָ … בְּמָצוֹר. מֵחֲמַת שֶׁיִּהְיוּ צָרִים עַל הָעִיר וְיִהְיֶה שָׁם מָצוֹק, עֲקַת רְעָבוֹן:
54The most tender and delicate man among you will begrudge his own brother, the wife of his embrace, and the rest of his surviving children,		נדהָאִישׁ֙ הָרַ֣ךְ בְּךָ֔ וְהֶֽעָנֹ֖ג מְאֹ֑ד תֵּרַ֨ע עֵינ֤וֹ בְאָחִיו֙ וּבְאֵ֣שֶׁת חֵיק֔וֹ וּבְיֶ֥תֶר בָּנָ֖יו אֲשֶׁ֥ר יוֹתִֽיר:
הָרַךְ בְּךָ וְהֶֽעָנֹג - The most tender and delicate. רַךְ and עָנֹג are synonymous, both denoting daintiness. מֵהִתְעַנֵּג וּמֵרֹךְ “out of delicateness and tenderness” 16 proves that the two mean the same. Even though he is delicate and is revolted by anything disgusting, he will relish the flesh of his sons and daughters because of his hunger – so much that he will begrudge his remaining children and not give any of them of the flesh of his children, their brothers, that he will eat. Another explanation: הָרַךְ בְּךָ means: even the compassionate and soft-hearted will become cruel due to extreme hunger and not give of the flesh of their slaughtered children to their remaining children.		הָרַךְ בְּךָ וְהֶֽעָנֹג. הוּא הָרַךְ הוּא הֶעָנֹג — לְשׁוֹן פִּנּוּק, וּמֵהִתְעַנֵּג וּמֵרֹךְ מוֹכִיחַ עֲלֵיהֶם שֶׁשְּׁנֵיהֶם אֶחָד; אַף עַל פִּי שֶׁהוּא מְפֻנָּק וְדַעְתּוֹ קָצָה בְּדָבָר מָאוּס, יִמְתַּק לוֹ לְרַעֲבוֹנוֹ בְּשַׂר בָּנָיו וּבְנוֹתָיו, עַד כִּי תרע עינו בְּבָנָיו הַנּוֹתָרִים מתת לאחד מהם מבשר בניו אֲחֵיהֶם אשר יאכל. דָּבָר אַחֵר — הרך בך, הָרַחֲמָנִי וְרַךְ הַלֵּבָב מֵרֹב רַעֲבָנוּת יִתְאַכְזְרוּ וְלֹא יִתְּנוּ מִבְּשַׂר בְּנֵיהֶם הַשְּׁחוּטִים לִבְנֵיהֶם הַנּוֹתָרִים:
55of giving any one of them any of the flesh of his children that he is eating, because nothing will remain for him, on account of the siege and the oppression of famine to which your enemies will subject you in all your cities.		נהמִתֵּ֣ת \| לְאַחַ֣ד מֵהֶ֗ם מִבְּשַׂ֤ר בָּנָיו֙ אֲשֶׁ֣ר יֹאכֵ֔ל מִבְּלִ֥י הִשְׁאִֽיר־ל֖וֹ כֹּ֑ל בְּמָצוֹר֙ וּבְמָצ֔וֹק אֲשֶׁ֨ר יָצִ֥יק לְךָ֛ אֹֽיִבְךָ֖ בְּכָל־שְׁעָרֶֽיךָ:
56The most tender and delicate woman among you, who would not venture to set her foot upon the ground out of delicateness and tenderness, will begrudge the husband of her embrace, her own grown son and grown daughter,		נוהָֽרַכָּ֨ה בְךָ֜ וְהָֽעֲנֻגָּ֗ה אֲשֶׁ֨ר לֹֽא־נִסְּתָ֤ה כַף־רַגְלָהּ֙ הַצֵּ֣ג עַל־הָאָ֔רֶץ מֵֽהִתְעַנֵּ֖ג וּמֵרֹ֑ךְ תֵּרַ֤ע עֵינָהּ֙ בְּאִ֣ישׁ חֵיקָ֔הּ וּבִבְנָ֖הּ וּבְבִתָּֽהּ:
תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּֽהּ - Will begrudge the husband of her embrace, her own son and daughter - i.e., the grown ones		תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּֽהּ. הַגְּדוֹלִים:
57the newborn infants who emerge from between her legs, and her own small children whom she will bear, for out of destitution she will eat them in secret, on account of the siege and the oppression of famine to which your enemies will subject you in your cities.		נזוּבְשִׁלְיָתָ֞הּ הַיּוֹצֵ֣ת \| מִבֵּ֣ין רַגְלֶ֗יהָ וּבְבָנֶ֨יהָ֙ אֲשֶׁ֣ר תֵּלֵ֔ד כִּי־תֹֽאכְלֵ֥ם בְּחֹֽסֶר־כֹּ֖ל בַּסָּ֑תֶר בְּמָצוֹר֙ וּבְמָצ֔וֹק אֲשֶׁ֨ר יָצִ֥יק לְךָ֛ אֹֽיִבְךָ֖ בִּשְׁעָרֶֽיךָ:
וּבְשִׁלְיָתָהּ - And (lit.) her afterbirth - i.e., her small children. When she eats one of them, she will begrudge all the rest of them and not give any of the flesh to those left with her.		וּבְשִׁלְיָתָהּ. בָּנֶיהָ הַקְּטַנִּים — בְּכֻלָּן תְּהֵא עֵינָהּ צָרָה כְּשֶׁתֹּאכַל אֶת הָאֶחָד מִלִּתֵּן לַאֲשֶׁר אֶצְלָהּ מִן הַבָּשָׂר:
58If you do not safeguard God’s commandments by studying how to fulfill all the words of this Torah, which are written in this scroll, thereby learning how to revere this glorious and awesome Name, that of God, your God,		נחאִם־לֹ֨א תִשְׁמֹ֜ר לַֽעֲשׂ֗וֹת אֶת־כָּל־דִּבְרֵי֙ הַתּוֹרָ֣ה הַזֹּ֔את הַכְּתֻבִ֖ים בַּסֵּ֣פֶר הַזֶּ֑ה לְ֠יִרְאָ֠ה אֶת־הַשֵּׁ֞ם הַנִּכְבַּ֤ד וְהַנּוֹרָא֙ הַזֶּ֔ה אֵ֖ת יְהֹוָ֥ה אֱלֹהֶֽיךָ:
59God will intensify the plagues that He will bring upon you and your offspring beyond other plagues, afflicting you with terrible, unyielding plagues and evil, unyielding sicknesses.		נטוְהִפְלָ֤א יְהֹוָה֙ אֶת־מַכֹּ֣תְךָ֔ וְאֵ֖ת מַכּ֣וֹת זַרְעֶ֑ךָ מַכּ֤וֹת גְּדֹלֹת֙ וְנֶ֣אֱמָנ֔וֹת וָֽחֳלָיִ֥ם רָעִ֖ים וְנֶֽאֱמָנִֽים:
וְהִפְלָא ה' אֶת־מַכֹּתְךָ - God will intensify the plagues upon you - i.e., they will be exceptional and different from other plagues.		וְהִפְלָא ה' אֶת־מַכֹּתְךָ. מֻפְלָאוֹת וּמֻבְדָּלוֹת מִשְּׁאָר מַכּוֹת:
וְנֶאֱמָנוֹת - (lit.) Faithful - to punish you and carry out their mission.		וְנֶאֱמָנוֹת. לְיַסֶּרְךָ, לְקַיֵּם שְׁלִיחוּתָן:
60He will bring back upon you all the diseases of Egypt that you dreaded when you were in Egypt, and they will cleave to you.		סוְהֵשִׁ֣יב בְּךָ֗ אֵ֚ת כָּל־מַדְוֵ֣ה מִצְרַ֔יִם אֲשֶׁ֥ר יָגֹ֖רְתָּ מִפְּנֵיהֶ֑ם וְדָֽבְק֖וּ בָּֽךְ:
אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם - That you dreaded - i.e., the plagues. When the Israelites saw the Egyptians being inflicted with extraordinary plagues, they were afraid that they not befall them also. You can be certain of this, for so it is written: “If you diligently heed…I will bring none of the illnesses that I brought upon Egypt upon you” 17 – one frightens a person only with something he dreads.		אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם. מִפְּנֵי הַמַּכּוֹת. כְּשֶׁהָיוּ יִשְׂרָאֵל רוֹאִין מַכּוֹת מְשֻׁנּוֹת הַבָּאוֹת עַל מִצְרַיִם, הָיוּ יְרֵאִים מֵהֶם שֶׁלֹּא יָבֹאוּ גַּם עֲלֵיהֶם. תֵּדַע שֶׁכֵּן כָּתוּב "אִם שָׁמוֹעַ תִּשְׁמַע וְגוֹ' כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ" (שמות ט"ו) — אֵין מְיָרְאִין אֶת הָאָדָם אֶלָּא בְּדָבָר שֶׁהוּא יָגוֹר מִמֶּנּוּ:
61In addition, God will bring upon you every disease and plague that is not written in the scroll of this Torah in order to destroy you.		סאגַּ֤ם כָּל־חֳלִי֙ וְכָל־מַכָּ֔ה אֲשֶׁר֙ לֹ֣א כָת֔וּב בְּסֵ֖פֶר הַתּוֹרָ֣ה הַזֹּ֑את יַעְלֵ֤ם יְהֹוָה֙ עָלֶ֔יךָ עַ֖ד הִשָּֽׁמְדָֽךְ:
יַעְלֵם - (lit.) Will bring them. This is related to עֲלִיָּה “ascent.”		יַעְלֵם. לְשׁוֹן עֲלִיָּה:
62You will remain few in number instead of being how you once were—as numerous as the stars of the heavens—because you did not obey God, your God.		סבוְנִשְׁאַרְתֶּם֙ בִּמְתֵ֣י מְעָ֔ט תַּ֚חַת אֲשֶׁ֣ר הֱיִיתֶ֔ם כְּכֽוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹ֑ב כִּי־לֹ֣א שָׁמַ֔עְתָּ בְּק֖וֹל יְהֹוָ֥ה אֱלֹהֶֽיךָ:
וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת וגו' - You will remain few in number instead of [being how you once were…]. i.e., few instead of many.		וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת וגו'. מֻעָטִין חֵלֶף מְרֻבִּים:
63Just as God rejoiced over you to do good for you and to make you numerous, so will God make your enemies rejoice over you as they proceed to annihilate you and destroy you. You will be uprooted from the land that you are entering in order to possess.		סגוְהָיָ֠ה כַּֽאֲשֶׁר־שָׂ֨שׂ יְהֹוָ֜ה עֲלֵיכֶ֗ם לְהֵיטִ֣יב אֶתְכֶם֘ וּלְהַרְבּ֣וֹת אֶתְכֶם֒ כֵּ֣ן יָשִׂ֤ישׂ יְהֹוָה֙ עֲלֵיכֶ֔ם לְהַֽאֲבִ֥יד אֶתְכֶ֖ם וּלְהַשְׁמִ֣יד אֶתְכֶ֑ם וְנִסַּחְתֶּם֙ מֵעַ֣ל הָֽאֲדָמָ֔ה אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ:
כֵּן יָשִׂישׂ ה' - So will God make rejoice – i.e., your enemies - “over you to annihilate you….”		כֵּן יָשִׂישׂ ה'. אֶת אוֹיְבֵיכֶם עליכם להאביד וגו':
וְנִסַּחְתֶּם - this denotes uprooting, similar to: “God will uproot (יִסַּח) the house of the haughty.” 18		וְנִסַּחְתֶּם. לְשׁוֹן עֲקִירָה וְכֵן (משלי ט"ו) "בֵּית גֵּאִים יִסַּח ה'":
64God will scatter you among all the nations, from one end of the earth to the other, and there you will serve those who serve other peoples’ deities, which were unknown to you or your forefathers—deities of wood and stone.		סדוֶֽהֱפִֽיצְךָ֤ יְהֹוָה֙ בְּכָל־הָ֣עַמִּ֔ים מִקְצֵ֥ה הָאָ֖רֶץ וְעַד־קְצֵ֣ה הָאָ֑רֶץ וְעָבַ֨דְתָּ שָּׁ֜ם אֱלֹהִ֣ים אֲחֵרִ֗ים אֲשֶׁ֧ר לֹֽא־יָדַ֛עְתָּ אַתָּ֥ה וַֽאֲבֹתֶ֖יךָ עֵ֥ץ וָאָֽבֶן:
ועבדתם שָּׁם אֱלֹהִים אֲחֵרִים - And there you will (lit.) serve other peoples’ deities. Its meaning is as Onkelos translates it: וְתִפְלַח תַּמָּן לְעַמְמַיָּא פָּלְחֵי טָעֲוָתָא “and there you will serve nations who serve idols,” i.e., the reference is not to actual idol-worship, but to paying tributes and poll taxes to idolatrous priests.		ועבדתם שָּׁם אֱלֹהִים אֲחֵרִים. כְּתַרְגּוּמוֹ — לֹא עֲבוֹדַת אֱלֹהוּת מַמָּשׁ אֶלָּא מַעֲלִים מַס וְגֻלְגֹּלִיּוֹת לְכוּמְרֵי עֲבוֹדָה זָרָה:
65You will find no respite among those nations, nor will your foot find any rest. There, God will give you a frightened, trembling heart, dashed hopes, and a depressed soul.		סהוּבַגּוֹיִ֤ם הָהֵם֙ לֹ֣א תַרְגִּ֔יעַ וְלֹא־יִֽהְיֶ֥ה מָנ֖וֹחַ לְכַף־רַגְלֶ֑ךָ וְנָתַן֩ יְהֹוָ֨ה לְךָ֥ שָׁם֙ לֵ֣ב רַגָּ֔ז וְכִלְי֥וֹן עֵינַ֖יִם וְדַֽאֲב֥וֹן נָֽפֶשׁ:
לֹא תַרְגִּיעַ - means: you will not rest, related to: וְזֹאת הַמַּרְגֵּעָה “and this is repose.” 19		לֹא תַרְגִּיעַ. לֹא תָנוּחַ, כְּמוֹ "וְזֹאת הַמַּרְגֵּעָה" (ישעיהו כ"ח):
לֵב רַגָּז - means: A frightened heart - as Onkelos translates it: דָּחֵל, as we find: “The grave beneath shuddered (רָגְזָה) for you”; 20 “Nations heard; they shudder (יִרְגָּזוּן)”; 21 “the foundations of heaven trembled (יִרְגָּזוּ).” 22		לֵב רַגָּז. לֵב חָרֵד, כְּתַרְגּוּמוֹ "דָּחֵל", כְּמוֹ (ישעיהו י"ד) "שְׁאוֹל מִתַּחַת רָגְזָה לָךְ" (שמות ט"ו) "שָׁמְעוּ עַמִּים יִרְגָּזוּן", (שמואל ב כ"ב) "מוֹסְדוֹת הַשָּׁמַיִם יִרְגָּזוּ":
וְכִלְיוֹן עֵינַיִם - Dashed hopes - means: he yearns for help, but it does not materialize.		וְכִלְיוֹן עֵינַיִם. מְצַפֶּה לִישׁוּעָה וְלֹא תָבֹא:
66Your life will hang in suspense before you. You will be afraid night and day, and you will not believe in the reliability of your own life.		סווְהָי֣וּ חַיֶּ֔יךָ תְּלֻאִ֥ים לְךָ֖ מִנֶּ֑גֶד וּפָֽחַדְתָּ֙ לַ֣יְלָה וְיוֹמָ֔ם וְלֹ֥א תַֽאֲמִ֖ין בְּחַיֶּֽיךָ:
חַיֶּיךָ תְּלֻאִים לְךָ - Your life will hang in suspense - i.e., in doubt – any doubt is termed תָּלוּי “hanging” – You will say: Maybe I will die today by the sword that is attacking us. But our rabbis 23 expounded: This refers to one who buys grain from the market.		חַיֶּיךָ תְּלֻאִים לְךָ. עַל הַסָּפֵק, כָּל סָפֵק קָרוּי תָּלוּי, שֶׁמָּא אָמוּת הַיּוֹם בַּחֶרֶב הַבָּאָה עָלֵינוּ. וְרַבּוֹתֵינוּ דָרְשׁוּ זֶה הַלּוֹקֵחַ תְּבוּאָה מִן הַשּׁוּק:
וְלֹא תַֽאֲמִין בְּחַיֶּֽיךָ - And you will not believe in your life. This refers to one who must rely on the baker for bread.		וְלֹא תַֽאֲמִין בְּחַיֶּֽיךָ. זֶה הַסּוֹמֵךְ עַל הַפַּלְטֵר (עי' מנחות ק"ג):
67You will say in the morning, ‘If only it were last night!’ and you will say in the night, ‘If only it were this morning!’ because of the fear in your heart that you will experience over the future and because of the sights that you will behold.		סזבַּבֹּ֤קֶר תֹּאמַר֙ מִֽי־יִתֵּ֣ן עֶ֔רֶב וּבָעֶ֥רֶב תֹּאמַ֖ר מִֽי־יִתֵּ֣ן בֹּ֑קֶר מִפַּ֤חַד לְבָֽבְךָ֙ אֲשֶׁ֣ר תִּפְחָ֔ד וּמִמַּרְאֵ֥ה עֵינֶ֖יךָ אֲשֶׁ֥ר תִּרְאֶֽה:
בַּבֹּקֶר תֹּאמַר מִֽי־יִתֵּן עֶרֶב - You will say in the morning, “If only it were night” - i.e., that it be last night.		בַּבֹּקֶר תֹּאמַר מִֽי־יִתֵּן עֶרֶב. וְיִהְיֶה הָעֶרֶב שֶׁל אֶמֶשׁ:
וּבָעֶרֶב תֹּאמַר מִֽי־יִתֵּן בֹּקֶר - And you will say in the night, “If only it were morning” - i.e., the morning of that day, for the troubles will constantly intensify, and each hour’s curse will surpass that of the one before it.		וּבָעֶרֶב תֹּאמַר מִֽי־יִתֵּן בֹּקֶר. שֶׁל שַׁחֲרִית, שֶׁהַצָּרוֹת מִתְחַזְּקוֹת תָּמִיד וְכָל שָׁעָה מְרֻבָּה קִלְלָתָהּ מִשֶּׁלְּפָנֶיהָ (עי' סוטה מ"ט):
68God will bring you back to Egypt in slave-ships, via the path about which I said to you, ‘You will never see it again.’ There, you will offer yourselves for sale to your other enemies as slaves and bondwomen; but there will be no buyer.”		סחוֶֽהֱשִֽׁיבְךָ֙ יְהֹוָ֥ה \| מִצְרַ֘יִם֘ בָּֽאֳנִיּוֹת֒ בַּדֶּ֨רֶךְ֙ אֲשֶׁ֣ר אָמַ֣רְתִּי לְךָ֔ לֹֽא־תֹסִ֥יף ע֖וֹד לִרְאֹתָ֑הּ וְהִתְמַכַּרְתֶּ֨ם שָׁ֧ם לְאֹֽיְבֶ֛יךָ לַֽעֲבָדִ֥ים וְלִשְׁפָח֖וֹת וְאֵ֥ין קֹנֶֽה:
בָּֽאֳנִיּוֹת - means: in ships as captives.		בָּֽאֳנִיּוֹת. בִּסְפִינוֹת — בַּשִּׁבְיָה:
וְהִתְמַכַּרְתֶּם שָׁם לְאֹֽיְבֶיךָ - There, you will offer yourselves for sale to your enemies - i.e., you will request your captors to let you be sold to these others as slaves and bondwomen.		וְהִתְמַכַּרְתֶּם שָׁם לְאֹֽיְבֶיךָ. אַתֶּם מְבַקְשִׁים לִהְיוֹת נִמְכָּרִים לָהֶם לַעֲבָדִים וְלִשְׁפָחוֹת:
וְאֵין קֹנֶֽה - But there will be no buyer - for they will have sentenced you to death and annihilation.		וְאֵין קֹנֶֽה. כִּי יִגְזְרוּ עָלֶיךָ הֶרֶג וְכִלָּיוֹן:
וְהִתְמַכַּרְתֶּם - is “e porvandrez vos” in Old French (“and you will sell yourselves”). It is impossible to explain וְהִתְמַכַּרְתֶּם to mean “you will actually be sold,” i.e., by others, for it says afterward: וְאֵין קֹנֶה “but there will be no buyer.”		וְהִתְמַכַּרְתֶּם. בְּלַעַז איפורוונדרי"ץ וו"ש, וְלֹא יִתָּכֵן לְפָרֵשׁ "וְהִתְמַכַּרְתֶּם" בִּלְשׁוֹן וְנִמְכַּרְתֶּם עַל יְדֵי מוֹכְרִים אֲחֵרִים מִפְּנֵי שֶׁנֶּאֱמַר אַחֲרָיו "וְאֵין קוֹנֶה":
69These are the words that constitute the covenant that God commanded Moses to make with the Israelites in Moab, in addition to the covenant of blessings and curses that He made with them at Mount Horeb.		סטאֵ֩לֶּה֩ דִבְרֵ֨י הַבְּרִ֜ית אֲשֶׁר־צִוָּ֧ה יְהֹוָ֣ה אֶת־משֶׁ֗ה לִכְרֹ֛ת אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּאֶ֣רֶץ מוֹאָ֑ב מִלְּבַ֣ד הַבְּרִ֔ית אֲשֶׁר־כָּרַ֥ת אִתָּ֖ם בְּחֹרֵֽב:
לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל - To make with the Israelites - that they accept the Torah upon themselves subject to this curse and oath.		לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל. שֶׁיְּקַבְּלוּ עֲלֵיהֶם אֶת הַתּוֹרָה בְּאָלָה וּבִשְׁבוּעָה:
מִלְּבַד הַבְּרִית - In addition to the covenant - i.e., the curses recorded in Leviticus 24 that were said at Mount Sinai.		מִלְּבַד הַבְּרִית. קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים שֶׁנֶּאֶמְרוּ בְסִינַי:

Footnotes

ibid., v. 21.

Bechorot 41a.

ibid. 42:23.

ibid. 14:9.

2 Samuel 22:8.

Menachot 103b.

Leviticus 26:14-45.

Seventh Portion

Devarim (Deuteronomy) Chapter 29

1Moses summoned all of Israel and said to them, “You have seen before your very eyes all that God did in Egypt, to Pharaoh, to all his servants, and to his entire land:		אוַיִּקְרָ֥א משֶׁ֛ה אֶל־כָּל־יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אַתֶּ֣ם רְאִיתֶ֗ם אֵ֣ת כָּל־אֲשֶׁר֩ עָשָׂ֨ה יְהֹוָ֤ה לְעֵֽינֵיכֶם֙ בְּאֶ֣רֶץ מִצְרַ֔יִם לְפַרְעֹ֥ה וּלְכָל־עֲבָדָ֖יו וּלְכָל־אַרְצֽוֹ:
2the great trials that you saw with your own eyes and those great signs and marvels.		בהַמַּסּוֹת֙ הַגְּדֹלֹ֔ת אֲשֶׁ֥ר רָא֖וּ עֵינֶ֑יךָ הָֽאֹתֹ֧ת וְהַמֹּֽפְתִ֛ים הַגְּדֹלִ֖ים הָהֵֽם:
3Until this day, God did not give you a heart to know, eyes to see, and ears to hear		גוְלֹֽא־נָתַן֩ יְהֹוָ֨ה לָכֶ֥ם לֵב֙ לָדַ֔עַת וְעֵינַ֥יִם לִרְא֖וֹת וְאָזְנַ֣יִם לִשְׁמֹ֑עַ עַ֖ד הַיּ֥וֹם הַזֶּֽה:
וְלֹֽא־נָתַן ה' לָכֶם לֵב לָדַעַת - God did not give you a heart to know - i.e., to appreciate the continual kindnesses of the Holy One, blessed be He, and attach yourselves to Him out of love as a result.		וְלֹֽא־נָתַן ה' לָכֶם לֵב לָדַעַת. לְהַכִּיר אֶת חַסְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלִדַּבֵּק בּוֹ:
עַד הַיּוֹם הַזֶּֽה - Until this day. I heard that this refers to the day when Moses gave the Torah scroll to the tribe of Levi, as is written: “and he gave it to the priests as the representatives of the Levites.” 1 All Israel came before Moses and said to him, “Moses, our teacher! We, too, stood at Mount Sinai and accepted the Torah, so it was given to us, too. Why then do you give the members of your tribe control over it? At some future date they may say to us: ‘It was not given to you to study; it was given to us to study, whereas you are merely obligated to follow its instructions.’” Moses was pleased with this response. Regarding this, he said to them: “Today you have become a people bound to God, your God,” 2 i.e., today I realize that you indeed cleave to the Omnipresent and desire Him.		עַד הַיּוֹם הַזֶּֽה. שָׁמַעְתִּי שֶׁאוֹתוֹ הַיּוֹם שֶׁנָּתַן מֹשֶׁה סֵפֶר הַתּוֹרָה לִבְנֵי לֵוִי, כְּמוֹ שֶׁכָּתוּב (דברים ל"א) "וַיִּתְּנָהּ אֶל הַכֹּהֲנִים בְּנֵי לֵוִי", בָּאוּ כָל יִשְׂרָאֵל לִפְנֵי מֹשֶׁה וְאָמְרוּ לוֹ מֹשֶׁה רַבֵּנוּ, אַף אָנוּ עָמַדְנוּ בְסִינַי וְקִבַּלְנוּ אֶת הַתּוֹרָה וְנִתְּנָה לָנוּ, וּמָה אַתָּה מַשְׁלִיט אֶת בְּנֵי שִׁבְטְךָ עָלֶיהָ וְיֹאמְרוּ לָנוּ יוֹם מָחָר לֹא לָכֶם נִתְּנָה, לָנוּ נִתְּנָה, וְשָׂמַח מֹשֶׁה עַל הַדָּבָר, וְעַל זֹאת אָמַר לָהֶם "הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם וְגוֹ'", הַיּוֹם הַזֶּה הֵבַנְתִּי שֶׁאַתֶּם דְּבֵקִים וַחֲפֵצִים בַּמָּקוֹם:
4how I led you through the desert for 40 years, during which your garments did not wear out from being worn on you, nor did your shoes wear out from being worn on your feet.		דוָֽאוֹלֵ֥ךְ אֶתְכֶ֛ם אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לֹֽא־בָל֤וּ שַׂלְמֹֽתֵיכֶם֙ מֵֽעֲלֵיכֶ֔ם וְנַֽעַלְךָ֥ לֹא־בָֽלְתָ֖ה מֵעַ֥ל רַגְלֶֽךָ:
5You neither ate bread nor drank new wine or old wine, in order that you would know that I am God, your God.		הלֶ֚חֶם לֹ֣א אֲכַלְתֶּ֔ם וְיַ֥יִן וְשֵׁכָ֖ר לֹ֣א שְׁתִיתֶ֑ם לְמַ֨עַן֙ תֵּֽדְע֔וּ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
6You came to this place, and King Sichon of Cheshbon and King Og of Bashan came out toward us in battle, but we smote them.		ווַתָּבֹ֖אוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וַיֵּצֵ֣א סִיחֹ֣ן מֶֽלֶךְ־חֶ֠שְׁבּ֠וֹן וְע֨וֹג מֶֽלֶךְ־הַבָּשָׁ֧ן לִקְרָאתֵ֛נוּ לַמִּלְחָמָ֖ה וַנַּכֵּֽם:
וַתָּבֹאוּ אֶל־הַמָּקוֹם הַזֶּה - You came to this place - i.e., now that you see yourselves in a state of prominence and prestige, do not rebel against the Omnipresent; do not become haughty, ascribing your achievements to your own prowess instead of God’s kindness, and “safeguard the words of this covenant.” for a person is unable to fully understand his teacher’s thinking process and the wisdom of his teaching until 40 years have passed since he first heard them. This is why the Omnipresent has not been strict with you until this day, but from now on He will be strict, holding you to the terms of the covenant. Therefore “you must safeguard the words of this covenant…,” studying this teaching and internalizing it well.		וַתָּבֹאוּ אֶל־הַמָּקוֹם הַזֶּה. עַתָּה אַתֶּם רוֹאִים עַצְמְכֶם בִּגְדֻלָּה וְכָבוֹד, אַל תְּבַעֲטוּ בַמָּקוֹם וְאַל יָרוּם לְבַבְכֶם ושמרתם את דברי הברית הזאת; דָּבָר אַחֵר — ולא נתן ה' לכם לב לדעת שֶׁאֵין אָדָם עוֹמֵד עַל סוֹף דַּעְתּוֹ שֶׁל רַבּוֹ וְחָכְמַת מִשְׁנָתוֹ עַד אַרְבָּעִים שָׁנָה, וּלְפִיכָךְ לֹא הִקְפִּיד עֲלֵיכֶם הַמָּקוֹם עַד הַיּוֹם הַזֶּה, אֲבָל מִכָּאן וָאֵילָךְ יַקְפִּיד, וּלְפִיכָךְ ושמרתם את דברי הברית הזאת וְגוֹ' (עבודה זרה ה'):
7We took their land, and we gave it as an inheritance to the tribes of Reuben and Gad and to half of the tribe of Manasseh.		זוַנִּקַּח֙ אֶת־אַרְצָ֔ם וַנִּתְּנָ֣הּ לְנַֽחֲלָ֔ה לָרֽאוּבֵנִ֖י וְלַגָּדִ֑י וְלַֽחֲצִ֖י שֵׁ֥בֶט הַֽמְנַשִּֽׁי:
8You must safeguard the words that constitute this covenant by studying them diligently, and fulfill them, in order that you succeed in all you do.”		חוּשְׁמַרְתֶּ֗ם אֶת־דִּבְרֵי֙ הַבְּרִ֣ית הַזֹּ֔את וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם לְמַ֣עַן תַּשְׂכִּ֔ילוּ אֵ֖ת כָּל־אֲשֶׁ֥ר תַּֽעֲשֽׂוּן:

Footnotes

Deuteronomy 31:9.

Deuteronomy 27:9.

Maftir Portion

Devarim (Deuteronomy) Chapter 29

6You came to this place, and King Sichon of Cheshbon and King Og of Bashan came out toward us in battle, but we smote them.		ווַתָּבֹ֖אוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וַיֵּצֵ֣א סִיחֹ֣ן מֶֽלֶךְ־חֶ֠שְׁבּ֠וֹן וְע֨וֹג מֶֽלֶךְ־הַבָּשָׁ֧ן לִקְרָאתֵ֛נוּ לַמִּלְחָמָ֖ה וַנַּכֵּֽם:
וַתָּבֹאוּ אֶל־הַמָּקוֹם הַזֶּה - You came to this place - i.e., now that you see yourselves in a state of prominence and prestige, do not rebel against the Omnipresent; do not become haughty, ascribing your achievements to your own prowess instead of God’s kindness, and “safeguard the words of this covenant.” for a person is unable to fully understand his teacher’s thinking process and the wisdom of his teaching until 40 years have passed since he first heard them. This is why the Omnipresent has not been strict with you until this day, but from now on He will be strict, holding you to the terms of the covenant. Therefore “you must safeguard the words of this covenant…,” studying this teaching and internalizing it well.		וַתָּבֹאוּ אֶל־הַמָּקוֹם הַזֶּה. עַתָּה אַתֶּם רוֹאִים עַצְמְכֶם בִּגְדֻלָּה וְכָבוֹד, אַל תְּבַעֲטוּ בַמָּקוֹם וְאַל יָרוּם לְבַבְכֶם ושמרתם את דברי הברית הזאת; דָּבָר אַחֵר — ולא נתן ה' לכם לב לדעת שֶׁאֵין אָדָם עוֹמֵד עַל סוֹף דַּעְתּוֹ שֶׁל רַבּוֹ וְחָכְמַת מִשְׁנָתוֹ עַד אַרְבָּעִים שָׁנָה, וּלְפִיכָךְ לֹא הִקְפִּיד עֲלֵיכֶם הַמָּקוֹם עַד הַיּוֹם הַזֶּה, אֲבָל מִכָּאן וָאֵילָךְ יַקְפִּיד, וּלְפִיכָךְ ושמרתם את דברי הברית הזאת וְגוֹ' (עבודה זרה ה'):
7We took their land, and we gave it as an inheritance to the tribes of Reuben and Gad and to half of the tribe of Manasseh.		זוַנִּקַּח֙ אֶת־אַרְצָ֔ם וַנִּתְּנָ֣הּ לְנַֽחֲלָ֔ה לָרֽאוּבֵנִ֖י וְלַגָּדִ֑י וְלַֽחֲצִ֖י שֵׁ֥בֶט הַֽמְנַשִּֽׁי:
8You must safeguard the words that constitute this covenant by studying them diligently, and fulfill them, in order that you succeed in all you do.”		חוּשְׁמַרְתֶּ֗ם אֶת־דִּבְרֵי֙ הַבְּרִ֣ית הַזֹּ֔את וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם לְמַ֣עַן תַּשְׂכִּ֔ילוּ אֵ֖ת כָּל־אֲשֶׁ֥ר תַּֽעֲשֽׂוּן:

Haftarah

Yeshayahu (Isaiah) Chapter 60

1Arise, shine, for your light has come, and the glory of the Lord has shone upon you.		אק֥וּמִי א֖וֹרִי כִּֽי־בָ֣א אוֹרֵ֑ךְ וּכְב֥וֹד יְהֹוָ֖ה עָלַ֥יִךְ זָרָֽח:
2For behold, darkness shall cover the earth, and a gross darkness the kingdoms, and the Lord shall shine upon you, and His glory shall appear over you.		בכִּֽי־הִנֵּ֚ה הַחֹ֙שֶׁךְ֙ יְכַסֶּה־אֶ֔רֶץ וַֽעֲרָפֶ֖ל לְאֻמִּ֑ים וְעָלַ֙יִךְ֙ יִזְרַ֣ח יְהֹוָ֔ה וּכְבוֹד֖וֹ עָלַ֥יִךְ יֵֽרָאֶֽה:
3And nations shall go by your light and kings by the brilliance of your shine.		גוְהָֽלְכ֥וּ גוֹיִ֖ם לְאוֹרֵ֑ךְ וּמְלָכִ֖ים לְנֹ֥גַהּ זַרְחֵֽךְ:
4Lift up your eyes all around and see, they all have gathered, they have come to you; your sons shall come from afar, and your daughters shall be raised on [their] side.		דשְׂאִי־סָבִ֚יב עֵינַ֙יִךְ֙ וּרְאִ֔י כֻּלָּ֖ם נִקְבְּצ֣וּ בָֽאוּ־לָ֑ךְ בָּנַ֙יִךְ֙ מֵרָח֣וֹק יָבֹ֔אוּ וּבְנֹתַ֖יִךְ עַל־צַ֥ד תֵּֽאָמַֽנָה:
shall be raised on [their] side. [Jonathan renders:] on the flanks, the flanks of the kings, they will be raised.		על צד תאמנה. על גססין, כסלים של מלכים תהיינה אמונות:
5Then you shall see and be radiant, and your heart shall be startled and become enlarged, for the abundance of the west shall be turned over to you, the wealth of the nations that will come to you.		האָ֚ז תִּרְאִי֙ וְנָהַ֔רְתְּ וּפָחַ֥ד וְרָחַ֖ב לְבָבֵ֑ךְ כִּֽי־יֵֽהָפֵ֚ךְ עָלַ֙יִךְ֙ הֲמ֣וֹן יָ֔ם חֵ֥יל גּוֹיִ֖ם יָבֹ֥אוּ לָֽךְ:
Then you shall see and be radiant. Heb. וְנָהַרְתָּ, from נְהוֹרָה, [Aramaic for light,] then you shall see and be radiant [from Jonathan].		אז תראי ונהרת. בכן תחזין ותנהרין:
and your heart shall be startled and become enlarged. And your heart shall wonder and become enlarged.		ופחד ורחב לבבך. ויתמה וירחב לבך:
for the abundance of the west shall be turned over to you. for the abundance of the west shall be turned over to you [after Jonathan].		כי יהפך עליך המון ים. ארי יתחלף ליך עותר מערבא:
the wealth of the nations. The possessions of the nations [after Jonathan].		חיל גוים. נכסי דפלחי כוכביא:
6A multitude of camels shall cover you, the young camels of Midian and Ephah, all of them shall come from Sheba; gold and frankincense they shall carry, and the praises of the Lord they shall report.		ושִֽׁפְעַ֨ת גְּמַלִּ֜ים תְּכַסֵּ֗ךְ בִּכְרֵ֚י מִדְיָן֙ וְעֵיפָ֔ה כֻּלָּ֖ם מִשְּׁבָ֣א יָבֹ֑אוּ זָהָ֚ב וּלְבוֹנָה֙ יִשָּׂ֔אוּ וּתְהִלּ֥וֹת יְהֹוָ֖ה יְבַשֵּֽׂרוּ:
A multitude. Heb. שִׁפְעַת, A multiplicity.		שפעת. רוב:
the young camels of Midian. Heb. בִּכְרֵי. [Jonathan renders:] הוֹגְנֵי. They are young camels. Comp. (Jer. 2:23) “a swift young camel (בִּכְרָה).”		בכרי מדין. הוגני מדין הם גמלים בחורים וכן בכרה קלה (ירמיה ב):
and Ephah. They, too, are of the sons of Midian. Comp. (Gen. 25:4) “Ephah and Epher.”		ועיפה. גם הם מבני מדין עיפה ועפר (בראשית כ״ה:ד׳):
7All the sheep of Kedar shall be gathered to you, the rams of Nebaioth shall serve you; they shall be offered up with acceptance upon My altar, and I will glorify My glorious house.		זכָּל־צֹ֚אן קֵדָר֙ יִקָּ֣בְצוּ לָ֔ךְ אֵילֵ֥י נְבָי֖וֹת יְשָֽׁרֲת֑וּנֶךְ יַֽעֲל֚וּ עַל־רָצוֹן֙ מִזְבְּחִ֔י וּבֵ֥ית תִּפְאַרְתִּ֖י אֲפָאֵֽר:
the rams of Nebaioth. Heb. אֵילֵי, rams of Nebaioth [after Jonathan].		אילי נביות. דכרי נביות:
8Who are these that fly like a cloud and like doves to their cotes?		חמִי־אֵ֖לֶּה כָּעָ֣ב תְּעוּפֶ֑ינָה וְכַיּוֹנִ֖ים אֶל־אֲרֻבֹּֽתֵיהֶֽם:
9For the isles will hope for Me, and the ships of Tarshish [as] in the beginning, to bring your sons from afar, their silver and their gold with them, in the name of the Lord your God and for the Holy One of Israel, for He has glorified you.		טכִּי־לִ֣י \| אִיִּ֣ים יְקַוּ֗וּ וָֽאֳנִיּ֚וֹת תַּרְשִׁישׁ֙ בָּרִ֣אשֹׁנָ֔ה לְהָבִ֚יא בָנַ֙יִךְ֙ מֵֽרָח֔וֹק כַּסְפָּ֥ם וּזְהָבָ֖ם אִתָּ֑ם לְשֵׁם֙ יְהֹוָ֣ה אֱלֹהַ֔יִךְ וְלִקְד֥וֹשׁ יִשְׂרָאֵ֖ל כִּ֥י פֵֽאֲרָֽךְ:
as in the beginning. Like ‘as in the beginning,’ meaning in the days of Solomon, like the matter that is stated (I Kings 10:22): “For the king had at sea ships of Tarshish, etc.; once in three years, the ships of Tarshish would come, etc.” Tarshish is the name of the sea.		בראשונה. כמו כבראשונה בימי שלמה כעניין שנא' (מלכים א י׳:כ״ב) כי אני תרשיש למלך בים אחת לשלש שנים תבא אני תרשיש וגו', תרשיש שם הים:
in the name of the Lord your God. that is called upon you, for they will hear a report of Him and the name of His might, and come.		לשם ה' אלהיך. שנקרא עליך כי ישמעו שמעו ושם גבורתו ויבואו:
for He has glorified you. He has given you glory.		כי פארך. נתן לך פאר:
10And foreigners shall build your walls, and their kings shall serve you, for in My wrath I struck you, and in My grace have I had mercy on you.		יוּבָנ֚וּ בְנֵֽי־נֵכָר֙ חֹ֣מֹתַ֔יִךְ וּמַלְכֵיהֶ֖ם יְשָֽׁרְת֑וּנֶךְ כִּ֚י בְקִצְפִּי֙ הִכִּיתִ֔יךְ וּבִרְצוֹנִ֖י רִֽחַמְתִּֽיךְ:
and in my grace. Because I favored you; in old French, en mon apayemant.		וברצוני. ובהריצותי לך אימונ"א פייזמנ"ט בלע"ז:
11And they shall open your gates always; day and night they shall not be closed, to bring to you the wealth of the nations and their kings in procession.		יאוּפִתְּח֨וּ שְׁעָרַ֧יִךְ תָּמִ֛יד יוֹמָ֥ם וָלַ֖יְלָה לֹ֣א יִסָּגֵ֑רוּ לְהָבִ֚יא אֵלַ֙יִךְ֙ חֵ֣יל גּוֹיִ֔ם וּמַלְכֵיהֶ֖ם נְהוּגִֽים:
And they shall open your gates always. Heb. וּפִתְּחוּ. This is an expression of opening in the strong conjugation (פִּעֵל), since their opening is a perpetual opening, a constant opening. Just as שַׁבֵּר is an expression of breaking, so is פִּתְּחוּ an expression of opening. Tresoverts in O.F.		ופתחו שעריך תמיד. ל' פתוח ממשקולת ל' כבד ע"ש שפתיחתן פתיחת עולם פתיחת תמיד כמו שבר מל' שבירה כך מלשון פתיחה טי"ש אובירט"ש בלע"ז:
12For the nation and the kingdom that shall not serve you shall perish, and the nations shall be destroyed.		יבכִּֽי־הַגּ֧וֹי וְהַמַּמְלָכָ֛ה אֲשֶׁ֥ר לֹֽא־יַֽעַבְד֖וּךְ יֹאבֵ֑דוּ וְהַגּוֹיִ֖ם חָרֹ֥ב יֶֽחֱרָֽבוּ:
13The glory of the Lebanon shall come to you, box trees, firs, and cypresses together, to glorify the place of My sanctuary, and the place of My feet I will honor.		יגכְּב֚וֹד הַלְּבָנוֹן֙ אֵלַ֣יִךְ יָב֔וֹא בְּר֛וֹשׁ תִּדְהָ֥ר וּתְאַשּׁ֖וּר יַחְדָּ֑ו לְפָאֵר֙ מְק֣וֹם מִקְדָּשִׁ֔י וּמְק֥וֹם רַגְלַ֖י אֲכַבֵּֽד:
box trees, firs, and cypresses. Species of trees of the forest of Lebanon.		ברוש תדהר ותאשור. מיני עצי יער לבנון:
14And the children of your oppressors shall go to you bent over, and those who despised you shall prostrate themselves at the soles of your feet, and they shall call you 'the city of the Lord, Zion of the Holy One of Israel.'		ידוְהָֽלְכ֨וּ אֵלַ֚יִךְ שְׁח֙וֹחַ֙ בְּנֵ֣י מְעַנַּ֔יִךְ וְהִֽשְׁתַּֽחֲו֛וּ עַל־כַּפּ֥וֹת רַגְלַ֖יִךְ כָּל־מְנַֽאֲצָ֑יִךְ וְקָ֚רְאוּ לָךְ֙ עִ֣יר יְהֹוָ֔ה צִיּ֖וֹן קְד֥וֹשׁ יִשְׂרָאֵֽל:
Zion of the Holy One of Israel. [Lit. Zion the Holy One of Israel. Jonathan renders:] Zion desired by the Holy One of Israel, Zion of the Holy One of Israel.		ציון קדוש ישראל. ציון דאיתרעי בה קדישא דישראל ציון של קדוש ישראל:
15Instead of your being forsaken and hated without a passerby, I will make you an everlasting pride, the joy of every generation.		טותַּ֧חַת הֱיוֹתֵ֛ךְ עֲזוּבָ֥ה וּשְׂנוּאָ֖ה וְאֵ֣ין עוֹבֵ֑ר וְשַׂמְתִּיךְ֙ לִגְא֣וֹן עוֹלָ֔ם מְשׂ֖וֹשׂ דּ֥וֹר וָדֽוֹר:
16And you shall suck the milk of nations and the breast of kings you shall suck, and you shall know that I am the Lord, your Savior, and your Redeemer, the Mighty One of Jacob.		טזוְיָֽנַקְתְּ֙ חֲלֵ֣ב גּוֹיִ֔ם וְשֹׁ֥ד מְלָכִ֖ים תִּינָ֑קִי וְיָדַ֗עַתְּ כִּ֣י אֲנִ֚י יְהֹוָה֙ מֽוֹשִׁיעֵ֔ךְ וְגֹֽאֲלֵ֖ךְ אֲבִ֥יר יַֽעֲקֹֽב:
and the breast of kings. Heb. וְשֹׁד, an expression of breasts (שָׁדַיִם) and ‘you shall suck’ proves it.		ושד מלכים. ל' שדים ותינקי יורה עליו:
17Instead of the copper I will bring gold, and instead of the iron I will bring silver, and instead of the wood, copper, and instead of the stones, iron, and I will make your officers peace and your rulers righteousness.		יזתַּ֣חַת הַנְּחֹ֜שֶׁת אָבִ֣יא זָהָ֗ב וְתַ֚חַת הַבַּרְזֶל֙ אָ֣בִיא כֶ֔סֶף וְתַ֚חַת הָֽעֵצִים֙ נְחֹ֔שֶׁת וְתַ֥חַת הָֽאֲבָנִ֖ים בַּרְזֶ֑ל וְשַׂמְתִּ֚י פְקֻדָּתֵךְ֙ שָׁל֔וֹם וְנֹגְשַׂ֖יִךְ צְדָקָֽה:
Instead of the copper. that they took from you.		תחת הנחשת. שנטלו ממך:
and I will make your officers peace. [Jonathan renders:] And I will make your officers peace and your rulers with righteousness		ושמתי פקודתך שלום. ואשוי פרנסך שלם ושלטוניך בזכו:
your officers. Your appointed officers. Our Rabbis stated: The officers who came upon you in your exile and the rulers who pressed you will be counted for you as peace and charity (Baba Bathra 9a). [That is, the money they have exacted from you will be counted as charity.]		פקודתך. פקידים שלך, ורבותינו אמרו הפקודות שבאו עליך בגלותך והנוגשים שדחקוך יהיו לך לשלום ולצדקה:
18Violence shall no longer be heard in your land, neither robbery nor destruction within your borders, and you shall call salvation your walls and your gates praise.		יחלֹֽא־יִשָּׁמַ֨ע ע֚וֹד חָמָס֙ בְּאַרְצֵ֔ךְ שֹׁ֥ד וָשֶׁ֖בֶר בִּגְבוּלָ֑יִךְ וְקָרָ֚את יְשׁוּעָה֙ חֽוֹמֹתַ֔יִךְ וּשְׁעָרַ֖יִךְ תְּהִלָּֽה:
19You shall no longer have the sun for light by day, and for brightness, the moon shall not give you light, but the Lord shall be to you for an everlasting light, and your God for your glory.		יטלֹֽא־יִֽהְיֶה־לָּ֨ךְ ע֚וֹד הַשֶּׁ֙מֶשׁ֙ לְא֣וֹר יוֹמָ֔ם וּלְנֹ֕גַהּ הַיָּרֵ֖חַ לֹֽא־יָאִ֣יר לָ֑ךְ וְהָיָה־לָ֚ךְ יְהֹוָה֙ לְא֣וֹר עוֹלָ֔ם וֵֽאלֹהַ֖יִךְ לְתִפְאַרְתֵּֽךְ:
You shall no longer have. You shall not require the light of the sun.		לא יהיה לך עוד. לא תצטרכי לאור השמש:
20Your sun shall no longer set, neither shall your moon be gathered in, for the Lord shall be to you for an everlasting light, and the days of your mourning shall be completed.		כלֹֽא־יָב֥וֹא עוֹד֙ שִׁמְשֵׁ֔ךְ וִֽירֵחֵ֖ךְ לֹ֣א יֵֽאָסֵ֑ף כִּ֣י יְהֹוָ֗ה יִֽהְיֶה־לָּךְ֙ לְא֣וֹר עוֹלָ֔ם וְשָֽׁלְמ֖וּ יְמֵ֥י אֶבְלֵֽךְ:
neither… be gathered in. Heb. יֵאָסֵף, an expression similar to (Joel 2:10) “gathered in (אָסְפוּ) their brightness.” Gathered in their light.		לא יאסף. לשון אספו נגהם (יואל ב) הכניסו אורם:
21And your people, all of them righteous, shall inherit the land forever, a scion of My planting, the work of My hands in which I will glory.		כאוְעַמֵּךְ֙ כֻּלָּ֣ם צַדִּיקִ֔ים לְעוֹלָ֖ם יִ֣ירְשׁוּ אָ֑רֶץ נֵ֧צֶר מַטָּעַ֛י (כתיב מַטָּעַ֛ו) מַֽעֲשֵׂ֥ה יָדַ֖י לְהִתְפָּאֵֽר:
in which I will glory. That I will glory with them. Pourvanter in French.		להתפאר. שאהיה מתפאר בם פורוונטי"ר בלע"ז:
22The smallest shall become a thousand and the least a mighty nation; I am the Lord, in its time I will hasten it.		כבהַקָּטֹן֙ יִֽהְיֶ֣ה לָאֶ֔לֶף וְהַצָּעִ֖יר לְג֣וֹי עָצ֑וּם אֲנִ֥י יְהֹוָ֖ה בְּעִתָּ֥הּ אֲחִישֶֽׁנָּה:
in its time I will hasten it. If they are worthy, I will hasten it; if they are not worthy, it will be in its time.		בעתה אחישנה. זכו אחישנה לא זכו בעתה:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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