| 10You will eat doubly old produce. You will clear out the old produce in order to make room for the new harvest. |
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י וַֽאֲכַלְתֶּ֥ם יָשָׁ֖ן נוֹשָׁ֑ן וְיָשָׁ֕ן מִפְּנֵ֥י חָדָ֖שׁ תּוֹצִֽיאוּ: |
| וַֽאֲכַלְתֶּם יָשָׁן נוֹשָׁן - You will eat the doubly old [produce] - i.e., the produce will be preserved and age so well that the doubly old three-year-old crop will be better to eat than that of last year. |
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וַֽאֲכַלְתֶּם יָשָׁן נוֹשָׁן.
הַפֵּרוֹת יִהְיוּ מִשְׁתַּמְרִין וְטוֹבִים לְהִתְיַשֵּׁן, שֶׁיְּהֵא יָשָׁן הַנּוֹשָׁן שֶׁל שָׁלוֹשׁ שָׁנִים יָפֶה לֶאֱכֹל מִשֶּׁל אֶשְׁתָּקַד (בבא בתרא צ"א):
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| וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִֽיאוּ - You will clear out the old [produce to make room] for the new. The granaries will be full of new produce and the storehouses full of old produce, and you will have to empty out the storehouses, moving the old produce to another place, in order to put the new produce there. |
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וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִֽיאוּ.
שֶׁיִּהְיוּ הַגְּרָנוֹת מְלֵאוֹת חָדָשׁ וְהָאוֹצָרוֹת מְלֵאוֹת יָשָׁן, וּצְרִיכִים אַתֶּם לְפַנּוֹת הָאוֹצָרוֹת לְמָקוֹם אַחֵר, לָתֵת הֶחָדָשׁ לְתוֹכָן (שם):
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| 11I will place My dwelling in your midst, and My soul—My Presence—will not reject you. |
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יאוְנָֽתַתִּ֥י מִשְׁכָּנִ֖י בְּתֽוֹכְכֶ֑ם וְלֹֽא־תִגְעַ֥ל נַפְשִׁ֖י אֶתְכֶֽם: |
| וְנָֽתַתִּי מִשְׁכָּנִי - I will place My dwelling. This refers to the Holy Temple. |
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וְנָֽתַתִּי מִשְׁכָּנִי.
זֶה בֵּית הַמִּקְדָּשׁ (ספרא: עירובין ב'):
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| וְלֹֽא־תִגְעַל נַפְשִׁי - And My soul will not reject - i.e., My spirit will not feel repulsed by you. Wherever the term געל is used it denotes ejecting a substance from being contained within another, as in: “for there the warriors’ shield rejected (נִגְעַל)” – i.e., it did not absorb what was smeared onto it, for a leather shield is smeared with cooked fat in order that an arrow or javelin striking it slide off and not perforate the leather. |
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וְלֹֽא־תִגְעַל נַפְשִׁי.
אֵין רוּחִי קָצָה בָכֶם; כָּל גְּעִילָה לְשׁוֹן פְּלִיטַת דָּבָר הַבָּלוּעַ בְּדָבָר, כְּמוֹ "כִּי שָׁם נִגְעַל מָגֵן גִּבּוֹרִים" (שמואל ב א') — לֹא קִבֵּל הַמְּשִׁיחָה, שֶׁמּוֹשְׁחִין מָגֵן שֶׁל עוֹר בְּחֵלֶב מְבֻשָּׁל כְּדֵי לְהַחֲלִיק מֵעָלָיו מַכַּת חֵץ אוֹ חֲנִית, שֶׁלֹּא יִקֹּב הָעוֹר:
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| 12I will, so to speak, walk among you. I will be your God and you will be My people. |
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יבוְהִתְהַלַּכְתִּי֙ בְּת֣וֹכְכֶ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹהִ֑ים וְאַתֶּ֖ם תִּֽהְיוּ־לִ֥י לְעָֽם: |
| וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם - I will walk among you - i.e., I will stroll with you in the Garden of Eden as if I were one of you, and you will not tremble because of Me. I might think that this means you will not revere Me; Scripture therefore states: “I will be your God.” |
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וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם.
אֲטַיֵּל עִמָּכֶם בְּגַן עֵדֶן כְּאֶחָד מִכֶּם, וְלֹא תִהְיוּ מִזְדַּעְזְעִים מִמֶּנִּי, יָכוֹל לֹא תִירְאוּ מִמֶּנִּי, תַּלְמוּד לוֹמָר "וְהָיִיתִי לָכֶם לֵאלֹהִים" (ספרא):
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| 13I am God, your God, who took you out of Egypt, from being slaves to them; I broke the crossbars of your yoke and led you upright into freedom. |
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יגאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם מִֽהְיֹ֥ת לָהֶ֖ם עֲבָדִ֑ים וָֽאֶשְׁבֹּר֙ מֹטֹ֣ת עֻלְּכֶ֔ם וָֽאוֹלֵ֥ךְ אֶתְכֶ֖ם קֽוֹמְמִיּֽוּת: |
| אֲנִי ה' אֱלֹֽהֵיכֶם - I am God, your God - i.e., I am worthy that you trust in Me that I can perform all these miracles, for I took you out of Egypt and performed great miracles for you. |
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אֲנִי ה' אֱלֹֽהֵיכֶם.
כְּדַאי אֲנִי שֶׁתַּאֲמִינוּ בִי שֶׁאֲנִי יָכוֹל לַעֲשׂוֹת כָּל אֵלֶּה, שֶׁהֲרֵי הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְעָשִׂיתִי לָכֶם נִסִּים גְּדוֹלִים:
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| מֹטֹת - The crossbars. This is a type of peg that is inserted into the two ends of the yoke to prevent the harness from slipping off the head of the ox and thus undoing its bond, as we find: “make yourself harnesses and crossbars (מֹטוֹת)”; “cheville” in Old French. |
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מֹטֹת.
כְּמִין יָתֵד בִּשְׁנֵי רָאשֵׁי הָעֹל הַמְעַכְּבִים הַמּוֹסֵרָה שֶׁלֹּא תֵצֵא מֵרֹאשׁ הַשּׁוֹר וְיַתִּיר הַקֶּשֶׁר, כְּמוֹ "עֲשֵֹה לְךָ מוֹסֵרוֹת וּמֹטוֹת" (ירמיהו כ"ז), קבילייא בְּלַעַז:
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| קֽוֹמְמִיּֽוּת - means: with upright stature. |
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קֽוֹמְמִיּֽוּת.
בְּקוֹמָה זְקוּפָה (ספרא):
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| 14But if you do not listen to Me, and you do not perform all these commandments, |
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ידוְאִם־לֹ֥א תִשְׁמְע֖וּ לִ֑י וְלֹ֣א תַֽעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֹ֖ת הָאֵֽלֶּה: |
| וְאִם־לֹא תִשְׁמְעוּ לִי - (lit.) But if you do not listen to Me - to toil in studying the Torah, to know its expositions given by the sages. I might think that it refers to fulfilling the commandments; however, by saying: “and you do not perform…,” fulfilling the commandments has already been stated. How then do I explain: “but if you do not listen to Me”? To toil in studying the Torah. And why does Scripture state לִי “to Me”? לִי here refers specifically to one who recognizes his Master but intentionally rebels against Him. Similarly, regarding Nimrod it says: “He was a mighty hunter before God,” i.e., he recognized Him and intentionally rebelled against Him. Similarly, regarding the inhabitants of Sodom it says: “they were wicked and sinners against God deliberately,” i.e., they recognized their Master and intentionally rebelled against Him. |
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וְאִם־לֹא תִשְׁמְעוּ לִי.
לִהְיוֹת עֲמֵלִים בַּתּוֹרָה, לָדַעַת מִדְרַשׁ חֲכָמִים. יָכוֹל לְקִיּוּם הַמִּצְווֹת? כְּשֶׁהוּא אוֹמֵר וְלֹא תַעֲשׂוּ וְגוֹ' הֲרֵי קִיּוּם מִצְווֹת אָמוּר, הָא מָה אֲנִי מְקַיֵּם וְאִם לֹא תִשְׁמְעוּ לִי? לִהְיוֹת עֲמֵלִים בַּתּוֹרָה, וּמַה תַּלְמוּד לוֹמָר לִי? אֵין לִי אֶלָּא זֶה הַמַּכִּיר אֶת רִבּוֹנוֹ וּמְכַוֵּן לִמְרֹד בּוֹ, וְכֵן בְּנִמְרוֹד "גִּבּוֹר צַיִד לִפְנֵי ה'" (בראשית י'), שֶׁמַּכִּירוֹ וּמִתְכַּוֵּן לִמְרֹד בּוֹ, וְכֵן בְּאַנְשֵׁי סְדוֹם "רָעִים וְחַטָּאִים לַה' מְאֹד" (שם י"ג), מַכִּירִים אֶת רִבּוֹנָם וּמִתְכַּוְּנִים לִמְרֹד בּוֹ (ספרא):
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| וְלֹא תַֽעֲשׂוּ - And you do not perform. Since you do not study Torah, you will not perform the commandments. Thus there are now two sins. |
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וְלֹא תַֽעֲשׂוּ.
מִשֶּׁלֹּא תִלְמְדוּ לֹא תַעֲשׂוּ, הֲרֵי שְׁתֵּי עֲבֵרוֹת:
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| 15and if you despise My rules, reject My ordinances, prevent others from performing the commandments, deny all My commandments, and break My covenant, |
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טווְאִם־בְּחֻקֹּתַ֣י תִּמְאָ֔סוּ וְאִ֥ם אֶת־מִשְׁפָּטַ֖י תִּגְעַ֣ל נַפְשְׁכֶ֑ם לְבִלְתִּ֤י עֲשׂוֹת֙ אֶת־כָּל־מִצְוֹתַ֔י לְהַפְרְכֶ֖ם אֶת־בְּרִיתִֽי: |
| וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ - And if you despise My rules - this refers to despising others who perform them. |
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וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ.
מוֹאֵס בַּאֲחֵרִים הָעוֹשִׂים:
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| מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם - Reject My ordinances - this refers to hating the sages who teach them. |
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מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם.
שׂוֹנֵא הַחֲכָמִים:
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| לְבִלְתִּי עֲשׂוֹת - (lit.) Not to perform - i.e., preventing others from performing the commandments. |
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לְבִלְתִּי עֲשׂוֹת.
מוֹנֵעַ אֶת אֲחֵרִים מֵעֲשׂוֹת:
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| אֶת־כָּל־מצותי - All My commandments - i.e., denying that I commanded them. It therefore says: “all My commandments,” and it does not say: “all the commandments.” |
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אֶת־כָּל־מצותי.
כּוֹפֵר שֶׁלֹּא צִוִּיתִים, לְכָךְ נֶאֱמַר "אֶת כָּל מִצְוֹתַי" וְלֹא נֶאֱמַר "אֶת כָּל הַמִּצְוֹת":
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| לְהַפְרְכֶם אֶת־בְּרִיתִֽי - Break My covenant - i.e., you deny the main principle of faith, that of God’s existence. There are thus seven sins here – the first leads on to the second, and so on until the seventh, and they are: he did not study; he did not perform the commandments; he despises others who perform them; he hates the sages; he prevents others from performing them; he denies the commandments; he denies the main principle of faith, that of God’s existence. |
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לְהַפְרְכֶם אֶת־בְּרִיתִֽי.
כּוֹפֵר בָּעִקָּר; הֲרֵי שֶׁבַע עֲבֵרוֹת, הָרִאשׁוֹנָה גוֹרֶרֶת הַשְּׁנִיָּה, וְכֵן עַד הַשְּׁבִיעִית, וְאֵלּוּ הֵן: לֹא לָמַד, וְלֹא עָשָׂה, מוֹאֵס בַּאֲחֵרִים הָעוֹשִׂים, שׂוֹנֵא אֶת הַחֲכָמִים, מוֹנֵעַ אֶת הָאֲחֵרִים, כּוֹפֵר בַּמִּצְווֹת, כּוֹפֵר בָּעִקָּר:
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| 16then I too, will do likewise to you. I will set upon you disorientation, consumption and blisters, fever, diseases that dash the hopes and depress the soul. You will sow your seed in vain, or your enemies will eat it. |
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טזאַף־אֲנִ֞י אֶֽעֱשֶׂה־זֹּ֣את לָכֶ֗ם וְהִפְקַדְתִּ֨י עֲלֵיכֶ֤ם בֶּֽהָלָה֙ אֶת־הַשַּׁחֶ֣פֶת וְאֶת־הַקַּדַּ֔חַת מְכַלּ֥וֹת עֵינַ֖יִם וּמְדִיבֹ֣ת נָ֑פֶשׁ וּזְרַעְתֶּ֤ם לָרִיק֙ זַרְעֲכֶ֔ם וַֽאֲכָלֻ֖הוּ אֹֽיְבֵיכֶֽם: |
| וְהִפְקַדְתִּי עֲלֵיכֶם - means: I will direct upon you. |
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וְהִפְקַדְתִּי עֲלֵיכֶם.
וְצִוִּיתִי עֲלֵיכֶם:
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| הַשַּׁחֶפֶת - This is a sickness that causes wasting of the flesh; “anpoules” in Old French. The flesh resembles a swelling after its swelling has gone down and its appearance is sorrowful. |
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הַשַּׁחֶפֶת.
חֹלִי שֶׁמְּשַׁחֵף אֶת הַבָּשָׂר, אנפו"ליש בלעז, דּוֹמֶה לְנָפוּחַ שֶׁהוּקַלָּה נְפִיחָתוֹ וּמַרְאִית פָּנָיו זְעוּפָה:
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| הַקַּדַּחַת - This is a sickness that inflames the body, making it hot and burning, as in: “For My wrath kindled (קָדְחָה) a fire.” |
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הַקַּדַּחַת.
חֹלִי שֶׁמַּקְדִּיחַ אֶת הַגּוּף וּמְחַמְּמוֹ וּמַבְעִירוֹ, כְּמוֹ "כִּי אֵשׁ קָדְחָה בְאַפִּי" (דברים ל"ב):
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| מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ - means that the eyes are longing and yearning to see that the sickness ease and be healed, but ultimately it will not heal, and the members of his family will grieve at his death. Any desire that is not realized and results in drawn-out hope is called כִּלְיוֹן עֵינַיִם. |
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מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ.
הָעֵינַיִם צוֹפוֹת וְכָלוֹת לִרְאוֹת שֶׁיֵּקַל וְיֵרָפֵא, וְסוֹף שֶׁלֹּא יֵרָפֵא, וְיִדְאֲבוּ הַנְּפָשׁוֹת שֶׁל מִשְׁפַּחְתּוֹ בְּמוֹתוֹ; כָּל תַּאֲוָה שֶׁאֵינָהּ בָּאָה וְתוֹחֶלֶת מְמֻשָּׁכָה קְרוּיָה כִלְיוֹן עֵינַיִם:
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| וּזְרַעְתֶּם לָרִיק - You will sow your seed in vain - i.e., you will sow but it will not grow, and if it does grow – “your enemies will eat it.” |
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וּזְרַעְתֶּם לָרִיק.
תִּזְרְעוּ וְלֹא תִצְמַח, וְאִם תִּצְמַח ואכלהו איביכם:
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| 17I will turn toward you. You will be smitten before your enemies. Those who hate you will rule over you. You will flee, although no one will be pursuing you. |
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יזוְנָֽתַתִּ֤י פָנַי֙ בָּכֶ֔ם וְנִגַּפְתֶּ֖ם לִפְנֵ֣י אֹֽיְבֵיכֶ֑ם וְרָד֤וּ בָכֶם֙ שֽׂנְאֵיכֶ֔ם וְנַסְתֶּ֖ם וְאֵֽין־רֹדֵ֥ף אֶתְכֶֽם: |
| וְנָֽתַתִּי פָנַי - I will turn (lit.) My face - means here: My attention, i.e., I will turn away from all My other occupations to bring you the following additional evil over the above punishments. |
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וְנָֽתַתִּי פָנַי.
פְּנַאי שֶׁלִּי — פּוֹנֶה אֲנִי מִכָּל עֲסָקַי לְהָרַע לָכֶם:
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| וְרָדוּ בָּכֶם שֽׂנְאֵיכֶם -
It is to be understood according to its literal meaning: “Those who hate you will rule over you.”
The following is the aggadic explanation of Torat Kohanim on this section:
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וְרָדוּ בָּכֶם שֽׂנְאֵיכֶם.
כְּמַשְׁמָעוֹ, יִשְׁלְטוּ בָכֶם: אַגָּדַת תּוֹרַת כֹּהֲנִים מִפָּרָשָׁה זוֹ:
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| אַף אֲנִי אֶעשֶׂה זֹּאת - Then I, too, will do likewise to you - means: I am speaking only out of anger (אַף). Similarly, וְהָלַכְתִּי אַף אֲנִי עִמָּכֶם בְּקֶרִי may be interpreted: “I, out of anger, will treat you stubbornly.” |
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אַף אֲנִי אֶעשֶׂה זֹּאת.
אֵינִי מְדַבֵּר אֶלָּא בְּאַף, וְכֵן "אַף אֲנִי אֵלֵךְ עִמָּכֶם בְּקֶרִי" (פסוק מ"א):
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| וְהִפְקַדְתִּי עֲלֵיכֶם - The afflictions will visit (פּוֹקְדוֹת) you one after another – while the first is still visiting you, I will bring another to join it. |
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וְהִפְקַדְתִּי עֲלֵיכֶם.
שֶׁיִּהְיוּ הַמַּכּוֹת פּוֹקְדוֹת אֶתְכֶם מִזוֹ לְזוֹ, עַד שֶׁהָרִאשׁוֹנָה פְקוּדָה אֶצְלְכֶם, אָבִיא אַחֶרֶת וְאֶסְמְכֶנָּה לָהּ:
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| בֶּהָלָה - Disorientation - i.e., a plague that throws people into confusion, and what is it? The plague of motan (a form of pestilence). |
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בֶּהָלָה.
מַכָּה הַמְבַהֶלֶת אֶת הַבְּרִיּוֹת, וְאֵי זוֹ? זוֹ מַכַּת מוֹתָן:
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| אֶת הַשַּׁחֶפֶת - Consumption. A person may be sick and confined to bed but his flesh remains in a good state. Scripture therefore states: שַׁחֶפֶת, meaning that it will become wasted. Or sometimes it is wasted but it is still calm and not feverish. Scripture therefore states: וְאֶת הַקַּדַּחַת, which teaches us that it becomes feverish. Or sometimes it is feverish but the person imagines that he will survive. Scripture therefore states: מְכַלּוֹת עֵינַיִם “that dash the hopes.” Or sometimes he himself does not imagine he will survive but others think he will survive. Scripture therefore states: וּמְדִיבֹת נָפֶשׁ “and depress the soul.” |
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אֶת הַשַּׁחֶפֶת.
יֵשׁ לְךָ אָדָם שֶׁהוּא חוֹלֶה וּמֻטָּל בַּמִּטָּה אֲבָל בְּשָׂרוֹ שָׁמוּר עָלָיו, תַּלְמוּד לוֹמָר "שַׁחֶפֶת", שֶׁהוּא נִשְׁחָף, אוֹ עִתִּים שֶׁהוּא נִשְׁחָף אֲבָל נֹחַ וְאֵינוֹ מַקְדִּיחַ, תַּלְמוּד לוֹמָר "וְאֶת הַקַּדַּחַת", מְלַמֵּד שֶׁהוּא מַקְדִּיחַ, אוֹ עִתִּים שֶׁהוּא מַקְדִּיחַ אֲבָל סָבוּר הוּא בְעַצְמוֹ שֶׁיִּחְיֶה, תַּלְמוּד לוֹמָר "מְכַלּוֹת עֵינַיִם", אוֹ הוּא אֵינוֹ סָבוּר בְּעַצְמוֹ שֶׁיִּחְיֶה, אֲבָל אֲחֵרִים סְבוּרִים שֶׁיִּחְיֶה, תַּלְמוּד לוֹמָר "וּמְדִיבֹת נָפֶשׁ":
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| זְרַעְתֶּם לָרִיק זַרְעֲכֶם - You will sow your seed in vain. He will sow it but it will not grow. If so, what will your enemies come and eat, and what does Scripture mean by stating: “your enemies will eat it”? How is this so? The answer is: In the first year he will sow it but it will not grow; in the second year it will grow, but before it is harvested enemies will come and find this produce to use for the period of their siege, and those inside the besieged city will die of hunger because they did not harvest any produce the previous year. Another explanation: “you will sow your seed in vain” – Scripture is referring to sons and daughters, implying that you will expend effort in raising them, but sin will come and destroy them, as it says: “Those whom I tended and raised, my enemy annihilated.” |
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וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם.
זוֹרְעָהּ וְאֵינָהּ מַצְמַחַת, וּמֵעַתָּה מָה אוֹיְבֵיכֶם בָּאִים וְאוֹכְלִים? תַּלְמוּד לוֹמָר "וַאֲכָלֻהוּ אֹיְבֵיכֶם", הָא כֵיצַד? זוֹרְעָהּ שָׁנָה רִאשׁוֹנָה וְאֵינָהּ מַצְמַחַת, שָׁנָה שְׁנִיָּה מַצְמַחַת, וְאוֹיְבִים בָּאִים וּמוֹצְאִים תְּבוּאָה לִימֵי הַמָּצוֹר, וְשֶׁבִּפְנִים מֵתִים בָּרָעָב, שֶׁלֹּא לִקְּטוּ תְּבוּאָה אֶשְׁתָּקַד; דָּבָר אַחֵר: "וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם", כְּנֶגֶד הַבָּנִים וְהַבָּנוֹת הַכָּתוּב מְדַבֵּר, שֶׁאַתָּה עָמֵל בָּהֶם וּמְגַדְּלָן, וְהַחֵטְא בָּא וּמְכַלֶּה אוֹתָם, שֶׁנֶּאֱמַר "אֲשֶׁר טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּם" (איכה ב'):
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| וְנָֽתַתִּי פָנַי בָּכֶם - I will turn (lit.) My face against you. Just as it says regarding bestowing good: וּפָנִיתִי אֲלֵיכֶם “I will turn My attention to you,” so it says regarding bringing evil: וְנָתַתִּי פָנַי “I will turn My attention against you.” This can be compared to a king who told his servants: “I will turn away from all my other occupations and occupy myself with punishing you.” |
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וְנָֽתַתִּי פָנַי בָּכֶם.
כְּמוֹ שֶׁנֶּאֱמַר בַּטּוֹבָה "וּפָנִיתִי אֲלֵיכֶם", כָּךְ נֶאֱמַר בָּרָעָה "וְנָתַתִּי פָנַי"; מָשְׁלוּ מָשָׁל, לְמֶלֶךְ שֶׁאָמַר לַעֲבָדָיו, פּוֹנֶה אֲנִי מִכָּל עֲסָקַי וְעוֹסֵק אֲנִי עִמָּכֶם לְרָעָה:
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| וְנִגַּפְתֶּם לִפְנֵי אֹֽיְבֵיכֶם - You will be smitten before your enemies - i.e., deadly sickness will kill you within the city while your enemies are laying siege to you outside it. |
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וְנִגַּפְתֶּם לִפְנֵי אֹֽיְבֵיכֶם.
שֶׁיְּהֵא הַמָּוֶת הוֹרֵג אֶתְכֶם מִבִּפְנִים, וּבַעֲלֵי דְבָבֵיכוֹן מַקִּיפִין אֶתְכֶם מִבַּחוּץ:
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| וְרָדוּ בָּכֶם שֽׂנְאֵיכֶם - Those who hate you will rule over you - i.e., I will have haters arise from none other than among you and within your midst. For when the nations of the world rise up against Israel, they seek only what is in the open, as it says: “And whenever the Israelites would sow, Midian and Amalek and the people of the east would arise…and encamp against them and destroy the yield of the land.” But when I have haters arise against you from among you and within your midst, they will search for your hidden wealth, and so it says: “and who have eaten the flesh of My people and flayed their skins….” |
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וְרָדוּ בָּכֶם שֽׂנְאֵיכֶם.
שֶׁאֵינִי מַעֲמִיד שׂוֹנְאִים אֶלָּא מִכֶּם וּבָכֶם, שֶׁבְּשָׁעָה שֶׁאֻמּוֹת הָעוֹלָם עוֹמְדִים עַל יִשְׂרָאֵל, אֵינָם מְבַקְּשִׁים אֶלָּא מַה שֶּׁבַּגָּלוּי, שֶׁנֶאֱמַר "וְהָיָה אִם זָרַע יִשְׂרָאֵל וְעָלָה מִדְיָן וַעֲמָלֵק וּבְנֵי קֶדֶם וְגוֹ' וַיַּחֲנוּ עֲלֵיהֶם וַיַּשְׁחִיתוּ אֶת יְבוּל הָאָרֶץ" (שופטים ו'), אֲבָל בְּשָׁעָה שֶׁאֲעֲמִיד עֲלֵיכֶם מִכֶּם וּבָכֶם, הֵם מְחַפְּשִׂים אַחַר הַמַּטְמוֹנִיּוֹת שֶׁלָּכֶם, וְכֵן הוּא אוֹמֵר "וַאֲשֶׁר אָכְלוּ שְׁאֵר עַמִּי וְעוֹרָם מֵעֲלֵיהֶם הִפְשִׁיטוּ וְגוֹ'" (מיכה ג'):
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| וְנַסְתֶּם - You will flee - out of fear. |
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וְנַסְתֶּם.
מִפְּנֵי אֵימָה:
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| וְאֵֽין־רֹדֵף אֶתְכֶֽם - Although no one will be pursuing you - for these traitors will also be without strength. |
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וְאֵֽין־רֹדֵף אֶתְכֶֽם.
מִבְּלִי כֹחַ (ספרא):
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| 18If, during these punishments, you do not listen to Me and repent, I will add another seven punishments for your sins: |
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יחוְאִ֨ם־עַד־אֵ֔לֶּה לֹ֥א תִשְׁמְע֖וּ לִ֑י וְיָֽסַפְתִּי֙ לְיַסְּרָ֣ה אֶתְכֶ֔ם שֶׁ֖בַע עַל־חַטֹּֽאתֵיכֶֽם: |
| וְאִם־עַד־אֵלֶּה - (lit.) If until these - means: if even while these calamities are affecting you – you still do not listen. |
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וְאִם־עַד־אֵלֶּה.
וְאִם בְּעוֹד אֵלֶּה לא תשמעו:
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| וְיָֽסַפְתִּי - I will add - yet other afflictions. |
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וְיָֽסַפְתִּי.
עוֹד יִסּוּרִין אַחֵרִים:
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| שֶׁבַע עַל־חַטֹּֽאתֵיכֶֽם - (lit.) Seven for your sins - i.e., seven forms of retribution for the seven sins enumerated above. |
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שֶׁבַע עַל־חַטֹּֽאתֵיכֶֽם.
שֶׁבַע פֻּרְעָנֻיּוֹת עַל שֶׁבַע עֲבֵרוֹת הָאֲמוּרוֹת לְמַעְלָה:
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| 19I will break the pride of your strength. I will make your skies like iron and your land like copper. |
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יטוְשָֽׁבַרְתִּ֖י אֶת־גְּא֣וֹן עֻזְּכֶ֑ם וְנָֽתַתִּ֤י אֶת־שְׁמֵיכֶם֙ כַּבַּרְזֶ֔ל וְאֶת־אַרְצְכֶ֖ם כַּנְּחֻשָֽׁה: |
| וְשָֽׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם - I will break the pride of your strength. This refers to the Holy Temple, and similarly it says: “Behold, I will desecrate My Sanctuary, the pride of your strength (גְּאוֹן עֻזְּכֶם).” |
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וְשָֽׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם.
זֶה בֵּית הַמִּקְדָּשׁ, וְכֵן הוּא אוֹמֵר "הִנְנִי מְחַלֵּל אֶת מִקְדָּשִׁי גְּאוֹן עֻזְּכֶם" (יחזקאל כ"ד):
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| וְנָֽתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָֽׁה - I will make your skies like iron and your land like copper. This curse is more severe than that given by Moses, for there it says: “Your skies above you will be like copper, and the earth below you will be like iron,” i.e., the skies will be moist, just as copper has moisture, but the earth will not be moist, just as iron does not have moisture, and thus it will preserve its produce. Here, however, the heavens will not be moist, just like iron does not have moisture, causing drought in the world, but the earth will be moist, just as copper has moisture, causing any existing produce to perish and rot. |
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וְנָֽתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָֽׁה.
זוֹ קָשָׁה מִשֶּׁל מֹשֶׁה, שֶׁשָּׁם הוּא אוֹמֵר "וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל רֹאשְׁךָ נְחֹשֶׁת וְגו'" (דברים כ"ח), שֶׁיִּהְיוּ הַשָּׁמַיִם מַזִּיעִין כְּדֶרֶךְ שֶׁהַנְּחֹשֶׁת מַזִּיעָה, וְהָאָרֶץ אֵינָהּ מַזִּיעָה כְּדֶרֶךְ שֶׁאֵין הַבַּרְזֶל מַזִּיעַ, וְהִיא מְשַׁמֶּרֶת פֵּרוֹתֶיהָ, אֲבָל כָּאן הַשָּׁמַיִם לֹא יִהְיוּ מַזִּיעִין כְּדֶרֶךְ שֶׁאֵין הַבַּרְזֶל מַזִּיעַ, וִיהֵא חֹרֶב בָּעוֹלָם, וְהָאָרֶץ תְּהֵא מַזִּיעָה כְּדֶרֶךְ שֶׁהַנְּחֹשֶׁת מַזִּיעָה, וְהִיא מְאַבֶּדֶת פֵּרוֹתֶיהָ (ספרא):
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| 20Your strength will be expended in vain. Your land will not even yield produce equal to the amount of seed that you planted in it. The tree in the earth will not give forth its fruit. |
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כוְתַ֥ם לָרִ֖יק כֹּֽחֲכֶ֑ם וְלֹֽא־תִתֵּ֤ן אַרְצְכֶם֙ אֶת־יְבוּלָ֔הּ וְעֵ֣ץ הָאָ֔רֶץ לֹ֥א יִתֵּ֖ן פִּרְיֽוֹ: |
| וְתַם לָרִיק כֹּֽחֲכֶם - Your strength will be expended in vain. If a person did not toil in his field – he did not plow, sow, weed, trim branches, or dig – and then, at harvest time, a debilitating wind comes and ruins the crop, it does not matter that much. But when a person did toil in his field – he plowed, sowed, weeded, trimmed branches, and dug – and then a debilitating wind comes and ruins the crop, such a person’s teeth are set on edge, i.e., he is deeply frustrated. |
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וְתַם לָרִיק כֹּֽחֲכֶם.
הֲרֵי אָדָם שֶׁלֹּא עָמַל, שֶׁלֹּא חָרַשׁ, שֶׁלֹּא זָרַע, שֶׁלֹּא נִכֵּשׁ, שֶׁלֹּא כִּסֵּחַ, שֶׁלֹּא עָדַר, וּבִשְׁעַת הַקָּצִיר בָּא שִׁדָּפוֹן וּמַלְקֶה אוֹתוֹ, אֵין בְּכָךְ כְּלוּם, אֲבָל אָדָם שֶׁעָמַל וְחָרַשׁ וְזָרַע וְנִכֵּשׁ וְכִסֵּחַ וְעָדַר וּבָא שִׁדָּפוֹן וּמַלְקֶה אוֹתוֹ, הֲרֵי שִׁנָּיו שֶׁל זֶה קֵהוֹת:
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| וְלֹֽא־תִתֵּן אַרְצְכֶם אֶת־יְבוּלָהּ - (lit.) Your land will not yield its produce - i.e., even as much as you bring (מוֹבִיל) to it when sowing it. |
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וְלֹֽא־תִתֵּן אַרְצְכֶם אֶת־יְבוּלָהּ.
אַף מַה שֶּׁאַתָּה מוֹבִיל לָהּ בִּשְׁעַת הַזֶּרַע (ספרא):
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| וְעֵץ הָאָרֶץ - The tree in the earth - i.e., even the earth will cause it to be debilitated, for its fruit will not bud at the time of budding, due to a lack of nutrients. |
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וְעֵץ הָאָרֶץ.
אֲפִלּוּ מִן הָאָרֶץ יְהֵא לָקוּי, שֶׁלֹּא יַחֲנִיט פֵּרוֹתָיו בִּשְׁעַת הַחֲנָטָה (שם):
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| לֹא יִתֵּן - Will not give forth. This verb applies to both what precedes it and what follows it, i.e., to “the tree” and to “its fruit.” |
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לֹא יִתֵּן.
מְשַׁמֵּשׁ לְמַעְלָה וּלְמַטָּה, אָעֵץ וְאַפְּרִי:
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| לֹא יִתֵּן פִּרְיֽוֹ - Will not give forth its fruit - i.e., when it does bear fruit, it will drop its fruit. There are thus two curses here, and thus there are seven punishments here. |
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לֹא יִתֵּן פִּרְיֽוֹ.
כְּשֶׁהוּא מַפְרֶה מַשִּׁיר פֵּרוֹתָיו, הֲרֵי שְׁתֵּי קְלָלוֹת, וְיֵשׁ כָּאן שֶׁבַע פֻּרְעָנֻיּוֹת (ספרא):
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| 21If, in your stubbornness, you continue to walk with Me irregularly, and you do not wish to listen to Me, I will add seven more punishments, corresponding to your sins: |
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כאוְאִם־תֵּֽלְכ֤וּ עִמִּי֙ קֶ֔רִי וְלֹ֥א תֹאב֖וּ לִשְׁמֹ֣עַ לִ֑י וְיָֽסַפְתִּ֤י עֲלֵיכֶם֙ מַכָּ֔ה שֶׁ֖בַע כְּחַטֹּֽאתֵיכֶֽם: |
| וְאִם־תֵּֽלְכוּ עִמִּי קֶרִי - If you walk with Me irregularly. Our rabbis said that קֶרִי means in a temporary manner, as a chance occurrence that only happens occasionally – so you will follow the commandments in a temporary manner. Menachem, however, explains it to mean “withholding,” similar to הֹקֵר רַגְלְךָ “Withhold your feet,” and also יְקַר רוּחַ “one of cautious spirit.” This sense is close to Onkelos’ translation (בְּקַשְׁיוּ), which has the connotation of stubbornness, i.e., they harden their hearts, refraining from coming close to Me. |
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וְאִם־תֵּֽלְכוּ עִמִּי קֶרִי.
רַבּוֹתֵינוּ אָמְרוּ עֲרַאי, בְּמִקְרֶה, שֶׁאֵינוֹ אֶלָּא לִפְרָקִים, כֵּן תֵּלְכוּ עֲרַאי בְּמִצְווֹת; וּמְנַחֵם פֵּרֵשׁ לְשׁוֹן מְנִיעָה, וְכֵן "הֹקַר רַגְלְךָ" (משלי כ"ה), וְכֵן "יְקַר רוּחַ" (שם י"ז), וְקָרוֹב לָשׁוֹן זֶה לְתַרְגּוּמוֹ שֶׁל אֻנְקְלוֹס, לְשׁוֹן קֹשִׁי, שֶׁמַּקְשִׁין לִבָּם לִמָּנַע מֵהִתְקָרֵב אֵלַי:
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| שֶׁבַע כְּחַטֹּֽאתֵיכֶֽם - Seven…corresponding to your sins. i.e., seven other forms of retribution, seven in number corresponding to your sins. |
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שֶׁבַע כְּחַטֹּֽאתֵיכֶֽם.
שֶׁבַע פֻּרְעָנֻיּוֹת אֲחֵרִים, בְּמִסְפַּר שֶׁבַע כְּחַטֹּאתֵיכֶם (ספרא):
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| 22I will incite the wild beasts of the field against you. They will bereave you of your children. They will utterly destroy your domestic animals and they will diminish you. Your roads will become desolate. |
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כבוְהִשְׁלַחְתִּ֨י בָכֶ֜ם אֶת־חַיַּ֤ת הַשָּׂדֶה֙ וְשִׁכְּלָ֣ה אֶתְכֶ֔ם וְהִכְרִ֨יתָה֙ אֶת־בְּהֶמְתְּכֶ֔ם וְהִמְעִ֖יטָה אֶתְכֶ֑ם וְנָשַׁ֖מּוּ דַּרְכֵיכֶֽם: |
| וְהִשְׁלַחְתִּי - This term denotes inciting. |
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וְהִשְׁלַחְתִּי.
לְשׁוֹן גֵּרוּי:
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| וְשִׁכְּלָה אֶתְכֶם - They will bereave you. From here, I know that they will be bereaved by a wild beast, which typically causes bereavement, for its nature is to do so. From where do I know that a domesticated animal, whose nature is not to do so, will also bereave them? Scripture states: “I will set the teeth of cattle on them.” There are thus two punishments here. And from where do I know that its bite will also cause death? Scripture continues there: “along with the venom of serpents that crawl in the dust” – just as they cause death through their bite, so will these domesticated animals cause death through their bite. Indeed, there were years in the Land of Israel that a domesticated donkey bit and caused death just like a wild donkey bites and causes death. |
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וְשִׁכְּלָה אֶתְכֶם.
אֵין לִי אֶלָּא חַיָּה מְשַׁכֶּלֶת שֶׁדַּרְכָּהּ בְּכָךְ, בְּהֵמָה שֶׁאֵין דַּרְכָּהּ בְּכָךְ מִנַּיִן? תַּלְמוּד לוֹמָר "וְשֶׁן בְּהֵמֹת אֲשַׁלַּח בָּם" (דברים ל"ב), הֲרֵי שְׁתַּיִם. וּמִנַּיִן שֶׁתְּהֵא מְמִיתָה בִנְשִׁיכָתָהּ? תַּלְמוּד לוֹמָר "עִם חֲמַת זֹחֲלֵי עָפָר" (שם), מָה אֵלּוּ נוֹשְׁכִין וּמְמִיתִין אַף אֵלּוּ נוֹשְׁכִין וּמְמִיתִין, כְּבָר הָיוּ שָׁנִים בְּאֶרֶץ יִשְׂרָאֵל חֲמוֹר נוֹשֵׁךְ וּמֵמִית, עָרוֹד נוֹשֵׁךְ וּמֵמִית:
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| וְשִׁכְּלָה אֶתְכֶם - They will bereave you. This refers to loss of young children. |
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וְשִׁכְּלָה אֶתְכֶם.
אֵלּוּ הַקְּטַנִּים:
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| וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם - They will utterly destroy your animals - that are outside. |
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וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם.
מִבַּחוּץ:
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| וְהִמְעִיטָה אֶתְכֶם - And they will diminish you - who are inside. |
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וְהִמְעִיטָה אֶתְכֶם.
מִבִּפְנִים:
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| וְנָשַׁמּוּ דַּרְכֵיכֶֽם - Your roads will become desolate - i.e., both major and minor thoroughfares. There are thus seven forms of retribution: biting of domesticated animals; biting of wild beasts; venom of reptiles; bereavement; eradication of animals; diminishing numbers of people; and desolation of roads. |
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וְנָשַׁמּוּ דַּרְכֵיכֶֽם.
שְׁבִילִים גְּדוֹלִים וּשְׁבִילִים קְטַנִּים; הֲרֵי שֶׁבַע פֻּרְעָנֻיּוֹת: שֵׁן בְּהֵמָה, וְשֵׁן חַיָּה, חֲמַת זוֹחֲלֵי עָפָר, וְשִׁכְּלָה, וְהִכְרִיתָה, וְהִמְעִיטָה, וְנָשַׁמּוּ:
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| 23If, in your stubbornness, you will not be corrected by these punishments enough to return to Me, and you continue to walk with Me irregularly, |
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כגוְאִ֨ם־בְּאֵ֔לֶּה לֹ֥א תִוָּֽסְר֖וּ לִ֑י וַֽהֲלַכְתֶּ֥ם עִמִּ֖י קֶֽרִי: |
| לֹא תִוָּֽסְרוּ לִי - (lit.) You will not be corrected to Me - to return to Me. |
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לֹא תִוָּֽסְרוּ לִי.
לָשׁוּב אֵלַי:
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| 24then I, too, will treat you stubbornly: I will smite you reciprocally sevenfold for your sins. |
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כדוְהָֽלַכְתִּ֧י אַף־אֲנִ֛י עִמָּכֶ֖ם בְּקֶ֑רִי וְהִכֵּיתִ֤י אֶתְכֶם֙ גַּם־אָ֔נִי שֶׁ֖בַע עַל־חַטֹּֽאתֵיכֶֽם: |
| 25I will bring an army against you that will avenge your disloyalty , as described in this covenant. You will gather into your cities. I will send an epidemic into your midst, and you will be delivered into the enemy’s hands. |
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כהוְהֵֽבֵאתִ֨י עֲלֵיכֶ֜ם חֶ֗רֶב נֹקֶ֨מֶת֙ נְקַם־בְּרִ֔ית וְנֶֽאֱסַפְתֶּ֖ם אֶל־עָֽרֵיכֶ֑ם וְשִׁלַּ֤חְתִּי דֶ֨בֶר֙ בְּת֣וֹכְכֶ֔ם וְנִתַּתֶּ֖ם בְּיַד־אוֹיֵֽב: |
| נְקַם־בְּרִית - Avenge…[as described in this] covenant. and there is also vengeance that is not stated in the covenant or a typical manner of vengeance, such as the blinding of King Tzidkiyah’s eyes. Another explanation: נְקַם בְּרִית means “vengeance for your having broken My covenant.” Every instance of הֲבָאַת חֶרֶב (lit., “bringing the sword”) in Scripture refers to war through enemy armies. |
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נְקַם־בְּרִית.
יֵשׁ נָקָם שֶׁאֵינוֹ בַּבְּרִית, כְּדֶרֶךְ שְׁאָר נְקָמוֹת, וְזֶהוּ סִמּוּי עֵינָיו שֶׁל צִדְקִיָּהוּ (ספרא). דָּבָר אַחֵר: נְקַם־בְּרִית. נִקְמַת בְּרִיתִי אֲשֶׁר עֲבַרְתֶּם. כָּל הֲבָאַת חֶרֶב שֶׁבַּמִּקְרָא הִיא מִלְחֶמֶת חֲיָלוֹת אוֹיְבִים:
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| וְנֶֽאֱסַפְתֶּם - You will gather - from outside into the cities because of the siege. |
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וְנֶֽאֱסַפְתֶּם.
מִן הַחוּץ אֶל תּוֹךְ הֶעָרִים מִפְּנֵי הַמָּצוֹר (שם):
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| דוְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם - I will send an epidemic into your midst - and as a result of the epidemic, you will be delivered to the enemies besieging you, for one may not let a corpse remain overnight within Jerusalem, and when they take out the corpse for burial, they are delivered into the enemy’s hands. |
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וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם.
עַל יְדֵי הַדֶּבֶר ונתתם ביד הָאוֹיְבִים הַצָּרִים עֲלֵיכֶם, לְפִי שֶׁאֵין מְלִינִים אֶת הַמֵּת בִּירוּשָׁלַיִם, וּכְשֶׁהֵם מוֹצִיאִים אֶת הַמֵּת לְקָבְרוֹ נִתָּנִין בְּיַד אוֹיֵב (שם):
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| 26When I eliminate your every source of food, ten women will bake your bread in one oven. The women will bring back your bread by weight. You will eat but not be satisfied. |
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כובְּשִׁבְרִ֣י לָכֶם֘ מַטֵּה־לֶ֒חֶם֒ וְ֠אָפ֠וּ עֶ֣שֶׂר נָשִׁ֤ים לַחְמְכֶם֙ בְּתַנּ֣וּר אֶחָ֔ד וְהֵשִׁ֥יבוּ לַחְמְכֶ֖ם בַּמִּשְׁקָ֑ל וַֽאֲכַלְתֶּ֖ם וְלֹ֥א תִשְׂבָּֽעוּ: |
| מַטֵּה־לֶחֶם - מַטֵּה here has the sense of “support,” as in מַטֵּה עֹז “a support of strength.” |
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מַטֵּה־לֶחֶם.
לְשׁוֹן מִשְׁעָן, כְּמוֹ מַטֵּה עֹז (ירמיהו מ"ח):
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| בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם - When I eliminate your source of food - i.e., I will cut off from you all assistance of food, which causes “the arrows of hunger.” |
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בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם.
אֶשְׁבֹּר לָכֶם כָּל מִסְעַד אֹכֶל, וְהֵם חִצֵּי רָעָב (יחזקאל ה'):
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| וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד - Ten women will bake your bread in one oven - because of the lack of wood for fuel. |
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וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד.
מֵחֹסֶר עֵצִים (ספרא):
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| וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל - They will bring back your bread by weight - this implies that the grain will rot, causing the bread to crumble and break in the oven, and they will have to sit and weigh the crumbled pieces in order to divide them among themselves. |
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וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל.
שֶׁתְּהֵא הַתְּבוּאָה נִרְקֶבֶת וְנַעֲשֵׂית פַּת נְפֹלֶת, וּמִשְׁתַּבֶּרֶת בַּתַּנּוּר, וְהֵן יוֹשְׁבוֹת וְשׁוֹקְלוֹת אֶת הַשְּׁבָרִים לְחַלְּקָם בֵּינֵיהֶם (שם):
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| וַֽאֲכַלְתֶּם וְלֹא תִשְׂבָּֽעוּ - You will eat but not be satisfied. This is a curse that food will be unusually unsatiating inside the stomach. There are thus seven forms of retribution: armies; siege; epidemic; eliminating food sources; lack of wood; crumbling bread; curse within the stomach. “And you will be delivered” is not included in the count, as it is the same punishment as the army. |
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וַֽאֲכַלְתֶּם וְלֹא תִשְׂבָּֽעוּ.
זֶהוּ מְאֵרָה בְּתוֹךְ הַמֵּעַיִם בַּלֶּחֶם, הֲרֵי שֶׁבַע פֻּרְעָנֻיּוֹת: חֶרֶב, מָצוֹר, דֶּבֶר, שֶׁבֶר מַטֵּה לֶחֶם, חֹסֶר עֵצִים, פַּת נְפֹלֶת, מְאֵרָה בַמֵּעַיִם; וְנִתַּתֶּם אֵינָהּ מִן הַמִּנְיָן, הִיא הַחֶרֶב:
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| 27If, despite all this, you do not listen to Me, and you stubbornly walk with Me irregularly, |
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כזוְאִ֨ם־בְּזֹ֔את לֹ֥א תִשְׁמְע֖וּ לִ֑י וַֽהֲלַכְתֶּ֥ם עִמִּ֖י בְּקֶֽרִי: |
| 28I will treat you with furious stubbornness: I will chastise you reciprocally sevenfold for your sins. |
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כחוְהָֽלַכְתִּ֥י עִמָּכֶ֖ם בַּֽחֲמַת־קֶ֑רִי וְיִסַּרְתִּ֤י אֶתְכֶם֙ אַף־אָ֔נִי שֶׁ֖בַע עַל־חַטֹּֽאתֵיכֶֽם: |
| 29You will eat the flesh of your sons, and you will eat the flesh of your daughters. |
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כטוַֽאֲכַלְתֶּ֖ם בְּשַׂ֣ר בְּנֵיכֶ֑ם וּבְשַׂ֥ר בְּנֹֽתֵיכֶ֖ם תֹּאכֵֽלוּ: |
| 30I will demolish your edifices and cut down your idols. I will make your corpses fall upon the ‘corpses’ of your idols. My soul—My Presence—will reject you. |
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לוְהִשְׁמַדְתִּ֞י אֶת־בָּמֹֽתֵיכֶ֗ם וְהִכְרַתִּי֙ אֶת־חַמָּ֣נֵיכֶ֔ם וְנָֽתַתִּי֙ אֶת־פִּגְרֵיכֶ֔ם עַל־פִּגְרֵ֖י גִּלּֽוּלֵיכֶ֑ם וְגָֽעֲלָ֥ה נַפְשִׁ֖י אֶתְכֶֽם: |
| בָּמֹֽתֵיכֶם - means here towers and fortresses. |
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בָּמֹֽתֵיכֶם.
מִגְדָּלִים וּבִירָנִיּוֹת:
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| חַמָּנֵיכֶם - This is a type of idol that they placed on roofs, and because they stand in the sun (חַמָּה) they are called חַמָּנִים. |
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חַמָּנֵיכֶם.
מִין עֲבוֹדָה זָרָה שֶׁמַּעֲמִידִין עַל הַגַּגּוֹת, וְעַל שֵׁם שֶׁמַּעֲמִידִין בַּחַמָּה, קְרוּיִין חַמָּנִים (ספרא ויקרא י"ט):
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| וְנָֽתַתִּי אֶת־פִּגְרֵיכֶם - I will make your corpses fall. This indeed was fulfilled. As they were bloated by hunger, they would take out their idols from their bosom and kiss them, whereupon their bellies burst and they fell upon them. |
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וְנָֽתַתִּי אֶת־פִּגְרֵיכֶם.
תְּפוּחֵי רָעָב הָיוּ, וּמוֹצִיאִים יִרְאָתָם מֵחֵיקָם וּמְנַשְּׁקִים אוֹתָם, וּכְרֵיסָן נִבְקַעַת וְנוֹפֵל עָלֶיהָ (ספרא; סנהדרין ס"ג):
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| וְגָֽעֲלָה נַפְשִׁי אֶתְכֶֽם - My soul will reject you. This refers to the departure of the Divine Presence. |
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וְגָֽעֲלָה נַפְשִׁי אֶתְכֶֽם.
זֶה סִלּוּק שְׁכִינָה (ספרא):
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| 31I will destroy your cities. I will make your holy places desolate. I will not derive any pleasure from your sacrifices, which you would have offered up to please Me. |
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לאוְנָֽתַתִּ֤י אֶת־עָֽרֵיכֶם֙ חָרְבָּ֔ה וַֽהֲשִׁמּוֹתִ֖י אֶת־מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם: |
| וְנָֽתַתִּי אֶת־עָֽרֵיכֶם חָרְבָּה - (lit.) I will make your cities ruins. I might think that this means forsaken of people, i.e., inhabitants, but by saying: “I will make the land desolate,” the lack of people has already been stated. How then do I explain חָרְבָּה “ruin”? Empty even of passersby. |
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וְנָֽתַתִּי אֶת־עָֽרֵיכֶם חָרְבָּה.
יָכוֹל מֵאָדָם, כְּשֶׁהוּא אוֹמֵר וַהֲשִׁמֹּתִי אֲנִי אֶת הָאָרֶץ הֲרֵי אָדָם אָמוּר, הָא מָה אֲנִי מְקַיֵּם חָרְבָּה? מֵעוֹבֵר וָשָׁב:
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| וַֽהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם - I will make your holy places desolate. I might think that this means desolate of sacrifices. However, by saying: “I will not derive any pleasure from your sacrifices,” sacrifices have already been stated. How, then, do I explain: “I will make your holy places desolate”? Desolate of throngs – groups of Israelites who would prepare and meet together to go there. There are thus seven forms of retribution: eating the flesh of sons and daughters and destruction of edifices – that is two. Cutting down the idols does not denote a separate punishment here; rather, through the destruction of the fortresses the idols on their roofs will fall and be cut down. “I will make your corpses fall…” is three; departure of the Divine Presence is four; destruction of cities, the Temple being desolate of throngs, and “I will not derive any pleasure” from sacrifices make seven. |
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וַֽהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם.
יָכוֹל מִן הַקָּרְבָּנוֹת, כְּשֶׁהוּא אוֹמֵר וְלֹא אָרִיחַ הֲרֵי קָרְבָּנוֹת אֲמוּרִים, הָא מָה אֲנִי מְקַיֵּם וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם? מִן הַגְּדוּדִיּוֹת — שַׁיָּרוֹת שֶׁל יִשְׂרָאֵל שֶׁהָיוּ מִתְקַדְּשׁוֹת וְנוֹעָדוֹת לָבֹא שָׁם; הֲרֵי שֶׁבַע פֻּרְעָנֻיּוֹת: אֲכִילַת בְּשַׂר בָּנִים וּבָנוֹת וְהַשְׁמָדַת בָּמוֹת הֲרֵי שְׁתַּיִם — כְּרִיתוּת חַמָּנִים אֵין כָּאן פֻּרְעָנוּת, אֶלָּא עַל יְדֵי הַשְׁמָדַת הַבִּירָנִיּוֹת יִפְּלוּ הַחַמָּנִים שֶׁבְּרָאשֵׁי הַגַּגּוֹת וְיִכָּרְתוּ — וְנָתַתִּי אֶת פִּגְרֵיכֶם וְגוֹ' הֲרֵי שָׁלוֹשׁ, סִלּוּק שְׁכִינָה אַרְבַּע, חֻרְבַּן עָרִים, שִׁמְמוֹן מִקְדָּשׁ מִן הַגְּדוּדִיּוֹת, וְלֹא אָרִיחַ קָרְבָּנוֹת, הֲרֵי שֶׁבַע:
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| 32I will make the land desolate. It will be deserted by your enemies who live in it. |
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לבוַֽהֲשִׁמֹּתִ֥י אֲנִ֖י אֶת־הָאָ֑רֶץ וְשָֽׁמְמ֤וּ עָלֶ֨יהָ֙ אֹֽיְבֵיכֶ֔ם הַיּֽשְׁבִ֖ים בָּֽהּ: |
| וַֽהֲשִׁמֹּתִי אֲנִי אֶת־הָאָרֶץ - I will make the land desolate. This is a good matter for the Israelites: God promises that the enemies will find no satisfaction in their land, so it will be deserted of those who try to live in it. |
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וַֽהֲשִׁמֹּתִי אֲנִי אֶת־הָאָרֶץ.
זוֹ מִדָּה טוֹבָה לְיִשְׂרָאֵל, שֶׁלֹּא יִמְצְאוּ הָאוֹיְבִים נַחַת רוּחַ בְּאַרְצָם, שֶׁתְּהֵא שׁוֹמֵמָה מִיּוֹשְׁבֶיהָ (ספרא):
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| 33I will scatter you among the nations. I will unsheathe the sword after you. Your land will be desolate and your cities destroyed. |
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לגוְאֶתְכֶם֙ אֱזָרֶ֣ה בַגּוֹיִ֔ם וַֽהֲרִֽיקֹתִ֥י אַֽחֲרֵיכֶ֖ם חָ֑רֶב וְהָֽיְתָ֤ה אַרְצְכֶם֙ שְׁמָמָ֔ה וְעָֽרֵיכֶ֖ם יִֽהְי֥וּ חָרְבָּֽה: |
| וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם - I will scatter you among the nations. This is a harsh measure, for whenever members of one country are exiled to one place, they can take comfort in seeing one another, but the Israelites were scattered like in a winnowing fan – like a person winnows barley in a sieve and no one grain remains stuck to another. |
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וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם.
זוֹ מִדָּה קָשָׁה, שֶׁבְּשָׁעָה שֶׁבְּנֵי הַמְּדִינָה גּוֹלִים לְמָקוֹם אֶחָד, רוֹאִים זֶה אֶת זֶה וּמִתְנַחֲמִין, וְיִשְׂרָאֵל נִזְרוּ כְבַמְּזָרֶה — כְּאָדָם הַזּוֹרֶה שְׂעוֹרִים בְּנָפָה וְאֵין אַחַת מֵהֶן דְּבוּקָה בַחֲבֶרְתָּהּ (שם):
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| וַֽהֲרִֽיקֹתִי - (lit.) I will empty out. This term is used here because when a person draws a sword, the sheath is emptied. But its Midrashic explanation is: a sword drawn against you will not soon return to its sheath, just like when a person pours out water, it will never return to its vessel. |
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וַֽהֲרִֽיקֹתִי.
כְּשֶׁשּׁוֹלֵף הַחֶרֶב מִתְרוֹקֵן הַנָּדָן; וּמִדְרָשׁוֹ חֶרֶב הַנִּשְׁמֶטֶת אַחֲרֵיכֶם אֵינָהּ חוֹזֶרֶת מַהֵר, כְּאָדָם שֶׁמֵּרִיק אֶת הַמַּיִם וְאֵין סוֹפָן לַחֲזֹר (ספרא):
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| וְהָֽיְתָה אַרְצְכֶם שְׁמָמָה - Your land will be desolate - i.e., you will not return to it quickly, and as a result, “your cities will be destroyed,” i.e., they will appear to you as if they were destroyed, for when a person is exiled from his house, his vineyard, or his city, but knows that he will ultimately return, it is as if his vineyard or his house are not destroyed. So it is stated in Torat Kohanim. |
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וְהָֽיְתָה אַרְצְכֶם שְׁמָמָה.
שֶׁלֹּא תְמַהֲרוּ לָשׁוּב לְתוֹכָהּ, וּמִתּוֹךְ כָּךְ עָרֵיכֶם יִהְיוּ חָרְבָּה — נִרְאוֹת לָכֶם חֲרֵבוֹת, שֶׁבְּשָׁעָה שֶׁאָדָם גּוֹלֶה מִבֵּיתוֹ וּמִכַּרְמוֹ וּמֵעִירוֹ וְסוֹפוֹ לַחֲזֹר, כְּאִלּוּ אֵין כַּרְמוֹ וּבֵיתוֹ חֲרֵבִים, כָּךְ שְׁנוּיָה בְּתּוֹרַת כֹּהֲנִים:
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| 34Then, the land will appease Me over its unobserved sabbatical years. During the entire time that it remains desolate while you are in the land of your enemies, the land will rest and thus appease Me over its unobserved sabbatical years. |
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לדאָז֩ תִּרְצֶ֨ה הָאָ֜רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ כֹּ֚ל יְמֵ֣י הָשַּׁמָּ֔ה וְאַתֶּ֖ם בְּאֶ֣רֶץ אֹֽיְבֵיכֶ֑ם אָ֚ז תִּשְׁבַּ֣ת הָאָ֔רֶץ וְהִרְצָ֖ת אֶת־שַׁבְּתֹתֶֽיהָ: |
| אָז תִּרְצֶה - Then [the land] will appease - i.e., it will appease the anger of the Omnipresent, who was angered because of its unobserved sabbatical years. |
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אָז תִּרְצֶה.
תְּפַיֵּס אֶת כַּעַס הַמָּקוֹם שֶׁכָּעַס עַל שְׁמִטּוֹתֶיהָ:
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| וְהִרְצָת - And thus appease - to God the King “over its unobserved sabbatical years.” |
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וְהִרְצָת.
לַמֶּלֶךְ את שבתתיה:
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| 35During the entire time that the land remains desolate, it will rest the way it should have rested during your sabbatical years, when you lived upon it. |
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להכָּל־יְמֵ֥י הָשַּׁמָּ֖ה תִּשְׁבֹּ֑ת אֵ֣ת אֲשֶׁ֧ר לֹא־שָֽׁבְתָ֛ה בְּשַׁבְּתֹֽתֵיכֶ֖ם בְּשִׁבְתְּכֶ֥ם עָלֶֽיהָ: |
| כָּל־יְמֵי הָשַּׁמָּה - During the entire time that it remains desolate. הָשַּׁמָּה is of the form of “being done,” i.e., a passive infinitive. Its מ has a dagesh in place of a double מ in its related noun שְׁמָמָה. |
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כָּל־יְמֵי הָשַּׁמָּה.
לְשׁוֹן הֵעָשׂוֹת, וּמֵ"ם דָּגֵשׁ בִּמְקוֹם כֵּפֶל שְׁמָמָה:
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| אֵת אֲשֶׁר לֹא־שָֽׁבְתָה - (lit.) That it did not rest.
The 70 years of the Babylonian exile corresponded to the 70 sabbatical and Jubilee years that occurred during the period Israel were angering the Omnipresent in their land, which was 436 years: they underwent 390 years of sinning from when they entered the land until the 10 tribes were exiled, and the inhabitants of Judah angered Him a further 40 years from when the 10 tribes were exiled until the destruction of Jerusalem. This is what it says in Ezekiel: “And you, lie on your left side…and I have given you the years of their sin corresponding to the number of days, 390 days, and you will bear the sin of the House of Israel. And when you finish these, lie on your right side and bear the sin of the House of Judah 40 days, a day for a year….” This prophecy was said to Ezekiel in the fifth year of the exile of King Yehoyachin, and they spent another six years in the land until the exile of King Tzidkiyah, totaling 46 years after the exile of the 10 tribes.
Should you ask: Surely there were more than 46 years, for were not the years of the reign of King Menasheh alone 55? The answer is: Menasheh repented for 33 years, and thus all the years of his wickedness only amounted to 22, as it is written: “He made a deified tree just as King Ach’av had done,” and Ach’av ruled for 22 years, as stated in the aggadah of Chapter Chelek. Add to this two years of the reign of King Amon, 11 years for that of King Yehoyakim and the same for King Tzidkiyah, and you have 46 years.
Now go and calculate how many sabbatical and Jubilee years there are in 436 years: There are 16 for every century – 14 sabbatical years and two Jubilee years. Thus for 400 years there are 64, and for 36 years there are five sabbatical years, making 70 less one, and one additional year that entered the next sabbatical cycle, making up the 70 – as the Jubilee cycle during which they were exiled, which could not be completed due to their sin, was also calculated for them so that 70 complete years of exile were decreed upon them, as it says in 2 Chronicles: “until the land appeased its unobserved sabbatical years…to complete 70 years.”
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אֵת אֲשֶׁר לֹא־שָֽׁבְתָה.
שִׁבְעִים שָׁנָה שֶׁל גָּלוּת בָּבֶל הֵן הָיוּ כְּנֶגֶד שִׁבְעִים שְׁנוֹת הַשְּׁמִטָּה וְיוֹבֵל שֶׁהָיוּ בַּשָּׁנִים שֶׁהִכְעִיסוּ יִשְׂרָאֵל בְּאַרְצָם לִפְנֵי הַמָּקוֹם — אַרְבַּע מֵאוֹת וּשְׁלוֹשִׁים שָׁנָה; שְׁלוֹשׁ מֵאוֹת וְתִשְׁעִים הָיוּ שְׁנֵי עֲוֹנָם מִשֶּׁנִּכְנְסוּ לָאָרֶץ עַד שֶׁגָּלוּ עֲשֶׂרֶת הַשְּׁבָטִים, וּבְנֵי יְהוּדָה הִכְעִיסוּ לְפָנָיו אַרְבָּעִים שָׁנָה מִשֶּׁגָּלוּ עֲשֶׂרֶת הַשְּׁבָטִים עַד חָרְבוֹת יְרוּשָׁלַיִם, הוּא שֶׁנֶּאֱמַר בִּיחֶזְקֵאל "וְאַתָּה שְׁכַב עַל צִדְּךָ הַשְּׂמָאלִי וְגוֹ', וְכִלִּיתָ אֶת אֵלֶּה וְגוֹ', וְשָׁכַבְתָּ עַל צִדְּךָ הַיְמָנִי אַרְבָּעִים יוֹם וְנָשָׂאתָ אֶת עֲוֹן בֵּית יְהוּדָה", וּנְבוּאָה זוֹ נֶאֶמְרָה לִיחֶזְקֵאל בַּשָּׁנָה הַחֲמִשִּׁית לְגָלוּת הַמֶּלֶךְ יְהוֹיָכִין, וְעוֹד עָשׂוּ שֵׁשׁ שָׁנִים עַד גָּלוּת צִדְקִיָּהוּ, הֲרֵי אַרְבָּעִים וְשֵׁשׁ; וְאִם תֹּאמַר שְׁנוֹת מְנַשֶּׁה חֲמִשִּׁים וְחָמֵשׁ הָיוּ, מְנַשֶּׁה עָשָֹה תְשׁוּבָה שְׁלוֹשִׁים וְשָׁלוֹשׁ שָׁנָה, וְכָל שְׁנוֹת רִשְׁעוֹ עֶשְֹרִים וּשְׁתַּיִם, כְּמוֹ שֶׁאָמְרוּ בְּאַגָּדַת חֵלֶק, וְשֶׁל אָמוֹן שְׁתַּיִם, וְאַחַת עֶשְֹרֵה לִיהוֹיָקִים, וּכְנֶגְדָּן לְצִדְקִיָּהוּ; צֵא וַחֲשֹׁב לְאַרְבַּע מֵאוֹת וּשְׁלוֹשִׁים וְשֵׁשׁ שָׁנָה שְׁמִטִּין וְיוֹבְלוֹת שֶׁבָּהֶם, וְהֵם שֵׁשׁ עֶשְׂרֶה לְמֵאָה — אַרְבַּע עֶשְׂרֵה שְׁמִטִּין וּשְׁנַיִם יוֹבְלוֹת, הֲרֵי לְאַרְבַּע מֵאוֹת שָׁנָה שִׁשִּׁים וְאַרְבַּע, לִשְׁלוֹשִׁים וְשֵׁשׁ שָׁנָה חָמֵשׁ שְׁמִטּוֹת, הֲרֵי שִׁבְעִים חָסֵר אַחַת, וְעוֹד שָׁנָה יְתֵרָה, שֶׁנִּכְנְסָה בַשְּׁמִטָּה הַמַּשְׁלֶמֶת לְשִׁבְעִים, וַעֲלֵיהֶם נִגְזַר שִׁבְעִים שָׁנָה שְׁלֵמִים, וְכֵן הוּא אוֹמֵר בְּדִבְרֵי הַיָמִים (דברי הימים ב' ל"ו), עַד רָצְתָה הָאָרֶץ אֶת שַׁבְּתוֹתֶיהָ … לְמַלֹּאות שִׁבְעִים שָׁנָה (סדר עולם):
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| 36As for those of you who survive, I will bring timidity into their hearts in the lands of their enemies. The sound of a rustling leaf will pursue them; they will flee as if fleeing the sword, and they will fall, even though there is no pursuer. |
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לווְהַנִּשְׁאָרִ֣ים בָּכֶ֗ם וְהֵבֵ֤אתִי מֹ֨רֶךְ֙ בִּלְבָבָ֔ם בְּאַרְצֹ֖ת אֹֽיְבֵיהֶ֑ם וְרָדַ֣ף אֹתָ֗ם ק֚וֹל עָלֶ֣ה נִדָּ֔ף וְנָס֧וּ מְנֻֽסַת־חֶ֛רֶב וְנָֽפְל֖וּ וְאֵ֥ין רֹדֵֽף: |
| וְהֵבֵאתִי מֹרֶךְ - I will bring timidity - i.e., fear and faintheartedness. The מ of מֹרֶךְ is an integral part of the word that can be absent in other forms, like the מ of מוֹעֵד and מוֹקֵשׁ. |
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וְהֵבֵאתִי מֹרֶךְ.
פַּחַד וְרֹךְ לֵבָב; מ"ם שֶׁל מֹרֶךְ יְסוֹד נוֹפֵל הוּא, כְּמוֹ מ"ם שֶׁל מוֹעֵד וְשֶׁל מוֹקֵשׁ:
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| וְנָסוּ מְנֻֽסַת־חֶרֶב - They will flee as if fleeing the sword - i.e., as if people are pursuing and killing them. |
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וְנָסוּ מְנֻֽסַת־חֶרֶב.
כְּאִלּוּ רוֹדְפִים הוֹרְגִים אוֹתָם:
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| עָלֶה נִדָּף - A rustling leaf - i.e., the wind pushes it and beats it against another leaf, and it thus rustles and produces a sound. Onkelos translates it similarly: קָל טַרְפָּא דְשָׁקִיף “the sound of a beating leaf,” שָׁקִיף having the sense of “beating.” Similarly שְׁדוּפֹת קָדִים is translated by Onkelos as שְׁקִיפָן קִדּוּם “battered by the east wind,” related to מַשְׁקוֹף “lintel,” the place where the door hits. Similarly, חַבּוּרָה “bruise” translates as מַשְׁקוֹפֵי. |
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עָלֶה נִדָּף.
שֶׁהָרוּחַ דּוֹחֲפוֹ וּמַכֵּהוּ עַל עָלֶה אַחֵר וּמְקַשְׁקֵשׁ וּמוֹצִיא קוֹל, וְכֵן תַּרְגּוּמוֹ קַל טַרְפָּא דְשָׁקִיף, לְשׁוֹן חֲבָטָה, "שְׁדוּפוֹת קָדִים" (בראשית מ"א) — שְׁקִיפָן קִדּוּם, לְשׁוֹן מַשְׁקוֹף, מְקוֹם חֲבָטַת הַדֶּלֶת, וְכֵן תַּרְגּוּמוֹ שֶׁל "חַבּוּרָה" (שמות כ"א) — מַשְׁקוֹפֵי:
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| 37Each man will stumble over his brother Israelite, fleeing as if from the sword, although there is no pursuer. You will not be able to stand up to face your enemies. |
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לזוְכָֽשְׁל֧וּ אִֽישׁ־בְּאָחִ֛יו כְּמִפְּנֵי־חֶ֖רֶב וְרֹדֵ֣ף אָ֑יִן וְלֹא־תִֽהְיֶ֤ה לָכֶם֙ תְּקוּמָ֔ה לִפְנֵ֖י אֹֽיְבֵיכֶֽם: |
| וְכָֽשְׁלוּ אִֽישׁ־בְּאָחִיו - Each man will stumble over his brother - i.e., when running to flee, they will stumble over one another due to their frantic rush. |
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וְכָֽשְׁלוּ אִֽישׁ־בְּאָחִיו.
כְּשֶׁיָּרוּצוּ לָנוּס יִכָּשְׁלוּ זֶה בָזֶה, כִּי יִבָּהֲלוּ לָרוּץ:
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| כְּמִפְּנֵי־חֶרֶב - As if from the sword - i.e., as if they are fleeing from killers, for excessive fear will enter their hearts so they perpetually imagine that someone is pursuing them. But the Midrashic explanation of וְכָשְׁלוּ אִישׁ בְּאָחִיו is: One person will stumble because of another’s sin, for all Israelites are held responsible for one another. |
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כְּמִפְּנֵי־חֶרֶב.
כְּאִלּוּ בּוֹרְחִים מִלִּפְנֵי הוֹרְגִים, שֶׁיְּהֵא בִלְבָבָם פַּחַד, וְכָל שָׁעָה סְבוּרִים שֶׁאָדָם רוֹדְפָם; וּמִדְרָשׁוֹ וְכָשְׁלוּ אִישׁ בְּאָחִיו, זֶה נִכְשָׁל בַּעֲוֹנוֹ שֶׁל זֶה, שֶׁכָּל יִשְׂרָאֵל עֲרֵבִין זֶה לָזֶה (ספרא; סנהדרין כ"ז):
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| 38You will become lost among the nations. The land of your enemies will consume you. |
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לחוַֽאֲבַדְתֶּ֖ם בַּגּוֹיִ֑ם וְאָֽכְלָ֣ה אֶתְכֶ֔ם אֶ֖רֶץ אֹֽיְבֵיכֶֽם: |
| וַֽאֲבַדְתֶּם בַּגּוֹיִם - You will become lost among the nations - i.e., due to your having been scattered, you will become lost to one another. |
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וַֽאֲבַדְתֶּם בַּגּוֹיִם.
כְּשֶׁתִּהְיוּ פְזוּרִים, תִּהְיוּ אֲבוּדִים זֶה מִזֶּה (עי' ספרא):
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| וְאָֽכְלָה אֶתְכֶם - Will consume you. This refers to those who will die in exile. |
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וְאָֽכְלָה אֶתְכֶם.
אֵלּוּ הַמֵּתִים בַּגּוֹלָה:
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| 39Those of you who survive will, on account of their iniquity, waste away in the lands of your enemies. If the iniquities of their fathers are still with them, they will waste away on that account also. |
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לטוְהַנִּשְׁאָרִ֣ים בָּכֶ֗ם יִמַּ֨קּוּ֙ בַּֽעֲוֹנָ֔ם בְּאַרְצֹ֖ת אֹֽיְבֵיכֶ֑ם וְאַ֛ף בַּֽעֲוֹנֹ֥ת אֲבֹתָ֖ם אִתָּ֥ם יִמָּֽקּוּ: |
| בעונת אֲבֹתָם אִתָּם - (lit.) Because of their fathers’ iniquities with them - i.e., when they persist in their fathers’ evil practice. |
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בעונת אֲבֹתָם אִתָּם.
כְּשֶׁעֲווֹנוֹת אֲבוֹתָם אִתָּם — כְּשֶׁאוֹחֲזִים מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם (שם):
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| יִמַּקּוּ - They will waste away. This has the sense of “melting,” similar to יִמַּסּוּ. Similar cases are: “his eyes will waste away (תִּמַּקְנָה) in their sockets,” and “my bruises fester (נָמַקּוּ).” |
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יִמַּקּוּ.
לְשׁוֹן הֲמַסָּה, כְּמוֹ יִמַּסּוּ, וְכָמוֹהוּ "תִּמַּקְנָה בְחֹרֵיהֶן" (זכריה י"ד), "נָמַקּוּ חַבּוּרֹתָי" (תהילים ל"ח):
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| 40They will confess their iniquity and their fathers’ iniquity, their unfaithfulness by which they betrayed Me, and also how they stubbornly walked with Me irregularly, |
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מוְהִתְוַדּ֤וּ אֶת־עֲוֹנָם֙ וְאֶת־עֲוֹ֣ן אֲבֹתָ֔ם בְּמַֽעֲלָ֖ם אֲשֶׁ֣ר מָֽעֲלוּ־בִ֑י וְאַ֕ף אֲשֶׁר־הָֽלְכ֥וּ עִמִּ֖י בְּקֶֽרִי: |
| 41for which I will have treated them reciprocally with stubbornness and brought them into the land of their enemies. Perhaps then, their clogged heart will become humbled, and their sufferings will appease Me for their iniquity. |
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מאאַף־אֲנִ֞י אֵלֵ֤ךְ עִמָּם֙ בְּקֶ֔רִי וְהֵֽבֵאתִ֣י אֹתָ֔ם בְּאֶ֖רֶץ אֹֽיְבֵיהֶ֑ם אוֹ־אָ֣ז יִכָּנַ֗ע לְבָבָם֙ הֶֽעָרֵ֔ל וְאָ֖ז יִרְצ֥וּ אֶת־עֲוֹנָֽם: |
| וְהֵֽבֵאתִי אֹתָם - I will have…brought them. I Myself will bring them. This is a good matter for the Israelites, so they not say, “Since we are exiled among the nations, we may do as they do.” I will not allow them to do so, but I will appoint My prophets to bring them back under My wings, as it says: “That which enters your mind will never happen, that which you say: ‘Let us be like the nations….’ As I live, declares God, so with a mighty hand…I will rule over you.” |
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וְהֵֽבֵאתִי אֹתָם.
אֲנִי בְעַצְמִי אֲבִיאֵם; זוֹ מִדָּה טוֹבָה לְיִשְׂרָאֵל, שֶׁלֹּא יִהְיוּ אוֹמְרִים, הוֹאִיל וְגָלִינוּ בֵּין הָאֻמּוֹת נַעֲשֶׂה כְמַעֲשֵׂיהֶם, אֲנִי אֵינִי מַנִּיחָם, אֶלָּא מַעֲמִיד אֲנִי אֶת נְבִיאַי וּמַחֲזִירָן לְתַחַת כְּנָפַי, שֶׁנֶּאֱמַר (יחזקאל כ"א), "וְהָעֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה וְגוֹ' חַי אָנִי … אִם לֹא בְּיָד חֲזָקָה וְגוֹ'" (ספרא):
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| אוֹ־אָז יִכָּנַע - אוֹ here has the same meaning as in אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא “If the work-bull was known to have gored,” 33 – if it is then humbled. Another explanation of או: “perhaps” – perhaps then their heart will become humbled…. |
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אוֹ־אָז יִכָּנַע.
כְּמוֹ "אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא" (שמות כ"א) — אִם אָז יִכָּנַע; לָשׁוֹן אַחֵר אוּלַי — שֶׁמָּא אָז יִכָּנַע לְבָבָם וְגוֹ':
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| וְאָז יִרְצוּ אֶת־עונם - (lit.) And they will appease for their iniquity - i.e., they will achieve atonement for their sins through suffering, although they have not repented fully. |
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וְאָז יִרְצוּ אֶת־עונם.
יְכַפְּרוּ עַל עֲווֹנָם בְּיִסּוּרֵיהֶם:
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| 42I will remember My covenant with Jacob, also My covenant with Isaac; I will also remember My covenant with Abraham. I will remember the land. |
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מבוְזָֽכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַֽעֲק֑וֹב וְאַף֩ אֶת־בְּרִיתִ֨י יִצְחָ֜ק וְאַ֨ף אֶת־בְּרִיתִ֧י אַבְרָהָ֛ם אֶזְכֹּ֖ר וְהָאָ֥רֶץ אֶזְכֹּֽר: |
| וְזָֽכַרְתִּי אֶת־בְּרִיתִי יַֽעֲקוֹב - I will remember My covenant with Jacob. In five places יַעֲקֹב is written “full” (יַעֲקוֹב), and אֵלִיָּהוּ is written “defective” in five places (אֵלִיָּה). Jacob took a letter (ו) from Elijah’s name as a guarantee that Elijah come and herald the redemption of Jacob’s descendants. |
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וְזָֽכַרְתִּי אֶת־בְּרִיתִי יַֽעֲקוֹב.
בַּחֲמִשָּׁה מְקוֹמוֹת נִכְתַּב מָלֵא, וְאֵלִיָּהוּ חָסֵר בַּחֲמִשָּׁה מְקוֹמוֹת — יַעֲקֹב נָטַל אוֹת מִשְּׁמוֹ שֶׁל אֵלִיָּהוּ עֵרָבוֹן שֶׁיָּבֹא וִיבַשֵּׂר גְּאֻלַּת בָּנָיו:
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| וְזָֽכַרְתִּי אֶת־בְּרִיתִי יַֽעֲקוֹב - I will remember My covenant with Jacob. Why are the forefathers enumerated in reverse order? It is to imply: the merit of Jacob, who is the youngest, is sufficient for this. And if his merit alone is not sufficient, I will add that of Isaac with him. And if his merit is also not sufficient, I will add that of Abraham with him, who is definitely worthy of this. And why is “remembering” not stated regarding Isaac? The answer is that the ashes of Isaac in any case always appear before Me as though piled up and placed on the Altar. |
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וְזָֽכַרְתִּי אֶת־בְּרִיתִי יַֽעֲקוֹב.
לָמָּה נִמְנוּ אֲחוֹרַנִּית? כְּלוֹמַר, כְּדַאי הוּא יַעֲקֹב הַקָּטָן לְכָךְ, וְאִם אֵינוֹ כְדַאי, הֲרֵי יִצְחָק עִמּוֹ, וְאִם אֵינוֹ כְדַאי, הֲרֵי אַבְרָהָם עִמּוֹ שֶׁהוּא כְדַאי, וְלָמָּה לֹא נֶאֶמְרָה זְכִירָה בְיִצְחָק? אֶלָּא אֲפָרוֹ שֶׁל יִצְחָק נִרְאֶה לְפָנַי צָבוּר וּמֻנָּח עַל הַמִּזְבֵּחַ (ספרא):
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| 43The land will have been forsaken by them in order to appease Me over its unobserved sabbatical years by being devoid of them. Through this, they will appease Me for their iniquity, in retribution for their many sins, in retribution for their having despised My ordinances and for their having rejected My rules. |
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מגוְהָאָ֩רֶץ֩ תֵּֽעָזֵ֨ב מֵהֶ֜ם וְתִ֣רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ בָּהְשַׁמָּה֙ מֵהֶ֔ם וְהֵ֖ם יִרְצ֣וּ אֶת־עֲוֹנָ֑ם יַ֣עַן וּבְיַ֔עַן בְּמִשְׁפָּטַ֣י מָאָ֔סוּ וְאֶת־חֻקֹּתַ֖י גָּֽעֲלָ֥ה נַפְשָֽׁם: |
| יַעַן וּבְיַעַן - means: as a recompense and a retribution for having despised My ordinances. |
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יַעַן וּבְיַעַן.
גְּמוּל וּבִגְמוּל אֲשֶׁר בְּמִשְׁפָּטַי מָאָסוּ (עי' ספרא):
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| 44For despite doing all this to them while they are in the land of their enemies, I will neither despise nor reject them, i.e., proceed to annihilate them, thereby breaking My covenant with them, for I am God, their God. |
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מדוְאַף גַּם־זֹאת בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיהֶֽם: |
| וְאַף גַּם־זֹאת - means: and also, even though I am giving them this punishment that I have stated, when they are in the land of their enemies, I will not despise them so as to annihilate them and break My covenant that I made with them. |
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וְאַף גַּם־זֹאת.
וְאַף אֲפִלּוּ אֲנִי עוֹשֶׂה עִמָּהֶם זֹאת הַפֻּרְעָנוּת אֲשֶׁר אָמַרְתִּי בהיותם בארץ איביהם, לֹא אֶמְאָסֵם לְכַלֹּתָם וּלְהָפֵר בְּרִיתִי אֲשֶׁר אִתָּם:
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| 45I will remember, for their benefit, the covenant I made with the forbears whom I took out from Egypt in sight of the nations, to be a God to them. I am God.” |
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מהוְזָֽכַרְתִּ֥י לָהֶ֖ם בְּרִ֣ית רִֽאשֹׁנִ֑ים אֲשֶׁ֣ר הוֹצֵֽאתִי־אֹתָם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם לְעֵינֵ֣י הַגּוֹיִ֗ם לִֽהְי֥וֹת לָהֶ֛ם לֵֽאלֹהִ֖ים אֲנִ֥י יְהֹוָֽה: |
| בְּרִית רִֽאשֹׁנִים - The covenant with the forbears - i.e., with the tribes of Israel who left Egypt. |
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בְּרִית רִֽאשֹׁנִים.
שֶׁל שְׁבָטִים (ספרא):
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| 46These are the rules, ordinances, and laws that God gave between Himself and the Israelites at Mount Sinai, through Moses. |
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מואֵ֠לֶּה הַֽחֻקִּ֣ים וְהַמִּשְׁפָּטִים֘ וְהַתּוֹרֹת֒ אֲשֶׁר֙ נָתַ֣ן יְהֹוָ֔ה בֵּינ֕וֹ וּבֵ֖ין בְּנֵ֣י יִשְׂרָאֵ֑ל בְּהַ֥ר סִינַ֖י בְּיַד־משֶֽׁה: |
| וְהַתּוֹרֹת - And laws (lit., “Torahs”). i.e., one written and one oral. This tells us that they were all given to Moses at Sinai. |
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וְהַתּוֹרֹת.
אַחַת בִּכְתָב וְאַחַת בְּעַל פֶּה, מַגִּיד שֶׁכֻּלָּם נִתְּנוּ לְמֹשֶׁה בְּסִינַי (שם):
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