ב"ה

Torah Reading for Eikev

Parshat Eikev
Shabbat, 20 Av, 5784
24 August, 2024
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Complete: (Deuteronomy 7:12 - 11:25; Isaiah 49:14 - 51:3)
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First Portion

Devarim (Deuteronomy) Chapter 7

12And it will be, because you will heed these ordinances and keep them and perform, that the Lord, your God, will keep for you the covenant and the kindness that He swore to your forefathers.   יבוְהָיָ֣ה | עֵ֣קֶב תִּשְׁמְע֗וּן אֵ֤ת הַמִּשְׁפָּטִים֙ הָאֵ֔לֶּה וּשְׁמַרְתֶּ֥ם וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְשָׁמַר֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ לְךָ֗ אֶת־הַבְּרִית֙ וְאֶת־הַחֶ֔סֶד אֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֶֽיךָ:
And it will be, because you will heed: Heb. עֵקֶב, lit. heel. If you will heed the minor commandments which one [usually] tramples with his heels [i.e., which a person treats as being of minor importance].   וְהָיָה עֵקֶב תִּשְׁמְעוּן: אִם הַמִּצְווֹת קַלּוֹת שֶׁאָדָם דָּשׁ בַּעֲקֵבָיו תשמעון.
That the Lord, your God, will keep: He will keep His promise to you.   וְשָׁמַר ה' וגו': יִשְׁמֹר לְךָ הַבְטָחָתוֹ (עי' תנחומא):
13And He will love you and bless you and multiply you; He will bless the fruit of your womb and the fruit of your soil, your grain, your wine, and your oil, the offspring of your cattle and the choice of your flocks, in the land which He swore to your forefathers to give you.   יגוַֽאֲהֵ֣בְךָ֔ וּבֵֽרַכְךָ֖ וְהִרְבֶּ֑ךָ וּבֵרַ֣ךְ פְּרִי־בִטְנְךָ֣ וּפְרִֽי־אַדְמָתֶ֠ךָ דְּגָ֨נְךָ֜ וְתִירשְׁךָ֣ וְיִצְהָרֶ֗ךָ שְׁגַר־אֲלָפֶ֨יךָ֙ וְעַשְׁתְּרֹ֣ת צֹאנֶ֔ךָ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־נִשְׁבַּ֥ע לַֽאֲבֹתֶ֖יךָ לָ֥תֶת לָֽךְ:
The offspring of your cattle: Heb. שְׁגַר אִלָפֶיךָ, [meaning] the offspring born of your herd, which the female casts out מְשַׁגֶּרֶת from her womb.   שְׁגַר־אֲלָפֶיךָ: וַלְדֵי בְקָרְךָ שֶׁהַנְּקֵבָה מְשַׁגֶּרֶת מִמֵּעֶיהָ:
and the choice of your flocks: Heb. וְעַשְׁתְּרוֹת צֹאנֶךָ. Menachem [ben Saruk] explains this expression as: אַבִּירֵי בָּשָׁן, “the strong rams of Bashan” (Ps. 22:13), [meaning] the choicest of the flock, similar to “Ashteroth-Karnaim” (Gen. 14:5), [עַשְׁתְּרֹת being] an expression for “strength.” Onkelos translates it: “and the flocks of your sheep.” Our Rabbis said: Why are they עַשְׁתְּרֹת? Because they enrich (מַעֲשִׁירוֹת) their owners (Chul. 84b).   וְעַשְׁתְּרֹת צֹאנֶךָ: מְנַחֵם פֵּרֵשׁ "אַבִּירֵי בָשָׁן" (תהילים כ"ב) – מִבְחַר הַצֹּאן, כְּמוֹ "בְּעַשְׁתְּרֹת קַרְנַיִם" (בראשית י"ד), לְשׁוֹן חֹזֶק, וְאֻנְקְלוֹס תִּרְגֵּם "וְעֶדְרֵי עָנָךְ". וְרַבּוֹתֵינוּ אָמְרוּ לָמָּה נִקְרָא שְׁמָם עַשְׁתָּרוֹת? שֶׁמַּעֲשִׁירוֹת אֶת בַּעֲלֵיהֶן (חולין פ"ד):
14You shall be blessed above all peoples: There will be no sterile male or barren female among you or among your livestock.   ידבָּר֥וּךְ תִּֽהְיֶ֖ה מִכָּל־הָֽעַמִּ֑ים לֹא־יִֽהְיֶ֥ה בְךָ֛ עָקָ֥ר וַֽעֲקָרָ֖ה וּבִבְהֶמְתֶּֽךָ:
sterile male: Heb. עָקָר, [meaning] that does not beget children.   עָקָר: שֶׁאֵינוֹ מוֹלִיד:
15And the Lord will remove from you all illness, and all of the evil diseases of Egypt which you knew, He will not set upon you, but He will lay them upon all your enemies.   טווְהֵסִ֧יר יְהֹוָ֛ה מִמְּךָ֖ כָּל־חֹ֑לִי וְכָל־מַדְוֵי֩ מִצְרַ֨יִם הָֽרָעִ֜ים אֲשֶׁ֣ר יָדַ֗עְתָּ לֹ֤א יְשִׂימָם֙ בָּ֔ךְ וּנְתָנָ֖ם בְּכָל־שֽׂנְאֶֽיךָ:
16And you shall consume all the peoples which the Lord your God gives you; you shall not spare them, nor shall you worship their gods, for that will be a snare for you.   טזוְאָֽכַלְתָּ֣ אֶת־כָּל־הָֽעַמִּ֗ים אֲשֶׁ֨ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ נֹתֵ֣ן לָ֔ךְ לֹֽא־תָח֥וֹס עֵֽינְךָ֖ עֲלֵיהֶ֑ם וְלֹ֤א תַֽעֲבֹד֙ אֶת־אֱלֹ֣הֵיהֶ֔ם כִּֽי־מוֹקֵ֥שׁ ה֖וּא לָֽךְ:
17Will you say to yourself, "These nations are more numerous than I; how will I be able to drive them out"?   יזכִּ֤י תֹאמַר֙ בִּלְבָ֣בְךָ֔ רַבִּ֛ים הַגּוֹיִ֥ם הָאֵ֖לֶּה מִמֶּ֑נִּי אֵיכָ֥ה אוּכַ֖ל לְהֽוֹרִישָֽׁם:
Will you say to yourself: Heb. כִּי תֹאמַר בִּלְבָבְךָ. [The word כִּי here] must mean “perhaps.” [I.e.,] will you perhaps say to yourself, “Because they are many, I will be unable to drive them out”? Do not say this [but rather,] do not fear them. It is, however, impossible to explain this with one of the other [three] meanings of כִּי so that the statement “You shall not fear them” (verse 18) will appropriately follow it. [See Rashi on Gen. 18:15.]   כִּי תֹאמַר בִּלְבָבְךָ: עַל כָּרְחֲךָ לְשׁוֹן דִּילְמָא הוּא, שֶׁמָּא תֹאמַר בִּלְבָבְךָ מִפְּנֵי שֶׁהֵם רַבִּים לֹא אוּכַל לְהוֹרִישָׁם, אַל תֹּאמַר כֵּן, לא תירא מהם, וְלֹא יִתָּכֵן לְפָרְשׁוֹ בְּאַחַת מִשְּׁאָר לְשׁוֹנוֹת שֶׁל כִּי שֶׁיִּפֹּל עָלָיו שׁוּב לֹא תִירָא מֵהֶם:
18You shall not fear them. You shall surely remember what the Lord, your God, did to Pharaoh and to all of Egypt:   יחלֹ֥א תִירָ֖א מֵהֶ֑ם זָכֹ֣ר תִּזְכֹּ֗ר אֵ֤ת אֲשֶׁר־עָשָׂה֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְפַרְעֹ֖ה וּלְכָל־מִצְרָֽיִם:
19The great trials that your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm with which the Lord, your God, brought you out. So will the Lord, Your God, do to all the peoples you fear.   יטהַמַּסֹּ֨ת הַגְּדֹלֹ֜ת אֲשֶׁר־רָא֣וּ עֵינֶ֗יךָ וְהָֽאֹתֹ֤ת וְהַמֹּֽפְתִים֙ וְהַיָּ֤ד הַֽחֲזָקָה֙ וְהַזְּרֹ֣עַ הַנְּטוּיָ֔ה אֲשֶׁ֥ר הוֹצִֽאֲךָ֖ יְהֹוָ֣ה אֱלֹהֶ֑יךָ כֵּֽן־יַֽעֲשֶׂ֞ה יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לְכָל־הָ֣עַמִּ֔ים אֲשֶׁר־אַתָּ֥ה יָרֵ֖א מִפְּנֵיהֶֽם:
the trials: הַמַּסֹּת, [meaning] the trials.   הַמַּסֹּת: נִסְיוֹנוֹת:
the signs: For example, “and it became a serpent” (Exod. 4:3), [and] “will become blood on the dry land” (Exod. 4:9).   וְהָֽאֹתֹת: כְּגוֹן וַיְהִי לְנָחָשׁ (שמות ד'), וְהָיוּ לְדָם בַּיַּבָּשֶׁת (שם):
the wonders: The wondrous plagues.   וְהַמֹּֽפְתִים: הַמַּכּוֹת הַמֻּפְלָאוֹת:
the mighty hand: This is the pestilence.   וְהַיָּד הַֽחֲזָקָה: זוֹ הַדֶּבֶר:
and the outstretched arm: This refers to the sword in the plague of the firstborn.   וְהַזְּרֹעַ הַנְּטוּיָה: זוֹ הַחֶרֶב שֶׁל מַכַּת בְּכוֹרוֹת:
20And also the tzir'ah, the Lord, your God, will incite against them, until the survivors and those who hide from you perish.   כוְגַם֙ אֶת־הַצִּרְעָ֔ה יְשַׁלַּ֛ח יְהֹוָ֥ה אֱלֹהֶ֖יךָ בָּ֑ם עַד־אֲבֹ֗ד הַנִּשְׁאָרִ֛ים וְהַנִּסְתָּרִ֖ים מִפָּנֶֽיךָ:
The tzir’ah: Heb. הַצִּרְעָה, a species of flying insect which injected poison into them [the Canaanites], making them impotent and blinding their eyes wherever they hid. — [Sotah 36a]   הַצִּרְעָה: מִין שֶׁרֶץ הָעוֹף שֶׁהָיְתָה זוֹרֶקֶת בָּהֶם מָרָה וּמְסָרַסְתָּן וּמְסַמְּאָה אֶת עֵינֵיהֶם בְּכָל מָקוֹם שֶׁהָיוּ נִסְתָּרִין שָׁם (סוטה ל"ו):
21You shall not be terrified of them, for the Lord, your God, Who is in your midst, is a great and awesome God.   כאלֹ֥א תַֽעֲרֹ֖ץ מִפְּנֵיהֶ֑ם כִּֽי־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ בְּקִרְבֶּ֔ךָ אֵ֥ל גָּד֖וֹל וְנוֹרָֽא:
22And the Lord, your God, will drive out those nations from before you, little by little. You will not be able to destroy them quickly, lest the beasts of the field outnumber you.   כבוְנָשַׁל֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ אֶת־הַגּוֹיִ֥ם הָאֵ֛ל מִפָּנֶ֖יךָ מְעַ֣ט מְעָ֑ט לֹ֤א תוּכַל֙ כַּלֹּתָ֣ם מַהֵ֔ר פֶּן־תִּרְבֶּ֥ה עָלֶ֖יךָ חַיַּ֥ת הַשָּׂדֶֽה:
lest the beasts of the field outnumber you: But is it not so that if [the Israelites] obey the will of the Omnipresent, they need not fear the beasts? As it is said, “And the beasts of the field made peace with you” (Job 5:23). It was, however, revealed before him [Moses] that they would sin in the future.   פֶּן־תִּרְבֶּה עָלֶיךָ חַיַּת הַשָּׂדֶֽה: וַהֲלֹא אִם עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם אֵין מִתְיָרְאִין מִן הַחַיָּה, שֶׁנֶּאֱמַר (איוב ה') וְחַיַּת הַשָּׂדֶה הָשְׁלְמָה לָּךְ? אֶלָּא גָּלוּי הָיָה לְפָנָיו שֶׁעֲתִידִין לַחֲטֹא:
23But the Lord, your God, will deliver them to you, and He will confound them with great confusion, until they are destroyed.   כגוּנְתָנָ֛ם יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְפָנֶ֑יךָ וְהָמָם֙ מְהוּמָ֣ה גְדֹלָ֔ה עַ֖ד הִשָּֽׁמְדָֽם:
And He will confound them: All of this [word] is vocalized with a “kamatz” because the last“mem” is not part of the root, [but it is a suffix,] and it is equivalent to וְהָם אוֹתָם, “And He will confound them.” But in “and the wheel of his wagon shall break וְהָמַם” (Isa. 28:28), the [word] is all root [letters], therefore, half of it [one syllable] has a “kamatz” and half of it has a “pattach,” just like any other verb of three letters.   וְהָמָם: נָקוּד קָמָץ כֻּלּוֹ, לְפִי שֶׁאֵין מ"ם אַחֲרוֹנָה מִן הַיְסוֹד, וַהֲרֵי הוּא כְּמוֹ וְהָם אוֹתָם, אֲבָל "וְהָמַם גִּלְגַּל עֶגְלָתוֹ" (ישעיהו כ"ח) כֻּלּוֹ יְסוֹד, לְפִיכָךְ חֶצְיוֹ קָמָץ וְחֶצְיוֹ פַּתָּח, כִּשְׁאָר פֹּעַל שֶׁל שָׁלוֹשׁ אוֹתִיּוֹת:
24And He will deliver their kings into your hand, and you will destroy their name from beneath the heavens; no man will be able to stand up before you, until you have destroyed them.   כדוְנָתַ֤ן מַלְכֵיהֶם֙ בְּיָדֶ֔ךָ וְהַֽאֲבַדְתָּ֣ אֶת־שְׁמָ֔ם מִתַּ֖חַת הַשָּׁמָ֑יִם לֹֽא־יִתְיַצֵּ֥ב אִישׁ֙ בְּפָנֶ֔יךָ עַ֥ד הִשְׁמִֽדְךָ֖ אֹתָֽם:
25The graven images of their gods you will burn with fire; you shall not covet the silver or gold that is upon them and take it for yourself, lest you be ensnared by it, for it is an abomination to the Lord, your God.   כהפְּסִילֵ֥י אֱלֹֽהֵיהֶ֖ם תִּשְׂרְפ֣וּן בָּאֵ֑שׁ לֹֽא־תַחְמֹד֩ כֶּ֨סֶף וְזָהָ֤ב עֲלֵיהֶם֙ וְלָֽקַחְתָּ֣ לָ֔ךְ פֶּ֚ן תִּוָּקֵ֣שׁ בּ֔וֹ כִּ֧י תֽוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ הֽוּא:
26Nor should you bring an abomination into your house, lest you are to be destroyed like it, but you shall utterly detest it, and you shall utterly abhor it; for it is to be destroyed.   כווְלֹֽא־תָבִ֤יא תֽוֹעֵבָה֙ אֶל־בֵּיתֶ֔ךָ וְהָיִ֥יתָ חֵ֖רֶם כָּמֹ֑הוּ שַׁקֵּ֧ץ | תְּשַׁקְּצֶ֛נּוּ וְתַעֵ֥ב | תְּתַֽעֲבֶ֖נּוּ כִּי־חֵ֥רֶם הֽוּא:

Devarim (Deuteronomy) Chapter 8

1Every commandment that I command you this day you shall keep to do, that you may live and multiply, and come and possess the land that the Lord swore to your forefathers.   אכָּל־הַמִּצְוָ֗ה אֲשֶׁ֨ר אָֽנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם תִּשְׁמְר֣וּן לַֽעֲשׂ֑וֹת לְמַ֨עַן תִּֽחְי֜וּן וּרְבִיתֶ֗ם וּבָאתֶם֙ וִֽירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁר־נִשְׁבַּ֥ע יְהֹוָ֖ה לַֽאֲבֹֽתֵיכֶֽם:
Every commandment: [This is to be understood] according to its simple meaning. A midrashic explanation is [“the whole of the commandment… you shall keep”]: If you have started a mitzvah, finish it, because it is attributed only to the one who completes it, as it is said, “And the bones of Joseph, which the children of Israel had brought up from Egypt, they buried in Shechem” (Josh. 24:32). But did not Moses alone occupy himself with them to bring them up? [See Exod. 13:19.] However, since he did not complete the mitzvah [of burying the bones], and [the children of] Israel did, [this mitzvah] is accredited to their name. — [Tanchuma 6]   כָּל־הַמִּצְוָה: כִּפְשׁוּטוֹ; וּמִדְרַשׁ אַגָּדָה אִם הִתְחַלְתָּ בְּמִצְוָה גְּמֹר אוֹתָהּ, שֶׁאֵינָהּ נִקְרֵאת אֶלָּא עַל שֵׁם הַגּוֹמְרָהּ, שֶׁנֶּאֱמַר "וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם קָבְרוּ בִשְׁכֶם" (יהושע כ"ד), וַהֲלֹא מֹשֶׁה לְבַדּוֹ נִתְעַסֵּק בָּהֶם לְהַעֲלוֹתָם? אֶלָּא לְפִי שֶׁלֹּא הִסְפִּיק לְגָמְרָהּ וּגְמָרוּהָ יִשְׂרָאֵל נִקְרֵאת עַל שְׁמָם (תנחומא):
2And you shall remember the entire way on which the Lord, your God, led you these forty years in the desert, in order to afflict you to test you, to know what is in your heart, whether you would keep His commandments or not.   בוְזָֽכַרְתָּ֣ אֶת־כָּל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר הוֹלִֽיכְךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ זֶ֛ה אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לְמַ֨עַן עַנֹּֽתְךָ֜ לְנַסֹּֽתְךָ֗ לָדַ֜עַת אֶת־אֲשֶׁ֧ר בִּלְבָֽבְךָ֛ הֲתִשְׁמֹ֥ר מִצְו‍ֹתָ֖יו (כתיב מצותו) אִם־לֹֽא:
whether you would keep His commandments: that you would not test Him or suspect Him [i.e., doubt His ways].   הֲתִשְׁמֹר מצותו: שֶׁלֹּא תְנַסֵּהוּ וְלֹא תְהַרְהֵר אַחֲרָיו:
3And He afflicted you and let you go hungry, and then fed you with manna, which you did not know, nor did your forefathers know, so that He would make you know that man does not live by bread alone, but rather, by whatever comes forth from the mouth of the Lord does man live.   גוַיְעַנְּךָ֘ וַיַּרְעִבֶ֒ךָ֒ וַיַּֽאֲכִֽלְךָ֤ אֶת־הַמָּן֙ אֲשֶׁ֣ר לֹֽא־יָדַ֔עְתָּ וְלֹ֥א יָֽדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן הוֹדִֽיעֲךָ֗ כִּ֠י לֹ֣א עַל־הַלֶּ֤חֶם לְבַדּוֹ֙ יִֽחְיֶ֣ה הָֽאָדָ֔ם כִּ֛י עַל־כָּל־מוֹצָ֥א פִֽי־יְהֹוָ֖ה יִֽחְיֶ֥ה הָֽאָדָֽם:
4Your clothing did not wear out upon you, nor did your foot swell these forty years.   דשִׂמְלָ֨תְךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽעָלֶ֔יךָ וְרַגְלְךָ֖ לֹ֣א בָצֵ֑קָה זֶ֖ה אַרְבָּעִ֥ים שָׁנָֽה:
Your clothing did not wear out: The clouds of glory would rub their [the Israelites’] clothes and clean them so that they looked like freshly laundered clothes. And also their children, as they grew, their clothes grew along with them, like a snail’s shell, which grows along with it- [Pesikta d’Rav Kahana p. 92a]   שִׂמְלָתְךָ לֹא בָֽלְתָה: עַנְנֵי כָבוֹד הָיוּ שָׁפִים בִּכְסוּתָם וּמְגַהֲצִים אוֹתָם כְּמִין כֵּלִים מְגֹהָצִים, וְאַף קְטַנֵּיהֶם כְּמוֹ שֶׁהָיוּ גְדֵלִים הָיָה גָּדֵל לְבוּשָׁן עִמָּהֶם, כַּלְּבוּשׁ הַזֶּה שֶׁל חֹמֶט שֶׁגָּדֵל עִמּוֹ (עי' ילקוט שמעוני תת"ן):
nor did [your foot] swell: Heb. לֹא בָצֵקָה [This means:] Neither [did your foot] swell like dough בָּצֵק, as [usually happens] with those who walk barefoot, that their feet swell.   לֹא בָצֵקָה: לֹא נָפְחָה כְּבָצֵק, כְּדֶרֶךְ הוֹלְכֵי יָחֵף שֶׁרַגְלֵיהֶם נְפוּחוֹת:
5You shall know in your heart, that just as a man chastises his son, so does the Lord, your God, chastise you.   הוְיָֽדַעְתָּ֖ עִם־לְבָבֶ֑ךָ כִּ֗י כַּֽאֲשֶׁ֨ר יְיַסֵּ֥ר אִישׁ֙ אֶת־בְּנ֔וֹ יְהֹוָ֥ה אֱלֹהֶ֖יךָ מְיַסְּרֶֽךָּ:
6And you shall keep the commandments of the Lord your God, to go in His ways, and to fear Him.   ווְשָׁ֣מַרְתָּ֔ אֶת־מִצְוֹ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ לָלֶ֥כֶת בִּדְרָכָ֖יו וּלְיִרְאָ֥ה אֹתֽוֹ:
7For the Lord your God is bringing you to a good land, a land with brooks of water, fountains and depths, that emerge in valleys and mountains,   זכִּ֚י יְהֹוָ֣ה אֱלֹהֶ֔יךָ מְבִֽיאֲךָ֖ אֶל־אֶ֣רֶץ טוֹבָ֑ה אֶ֚רֶץ נַ֣חֲלֵי מָ֔יִם עֲיָנֹת֙ וּתְהֹמֹ֔ת יֹֽצְאִ֥ים בַּבִּקְעָ֖ה וּבָהָֽר:
8a land of wheat and barley, vines and figs and pomegranates, a land of oil producing olives and honey,   חאֶ֤רֶץ חִטָּה֙ וּשְׂעֹרָ֔ה וְגֶ֥פֶן וּתְאֵנָ֖ה וְרִמּ֑וֹן אֶֽרֶץ־זֵ֥ית שֶׁ֖מֶן וּדְבָֽשׁ:
oil-producing olives: Heb. זֵית שֶׁמֶן, lit. olives of oil, [i.e.] olives that produce oil.   זֵית שֶׁמֶן: זֵיתִים הָעוֹשִׂים שֶׁמֶן:
9a land in which you will eat bread without scarcity, you will lack nothing in it, a land whose stones are iron, and out of whose mountains you will hew copper.   טאֶ֗רֶץ אֲשֶׁ֨ר לֹ֤א בְמִסְכֵּנֻת֙ תֹּֽאכַל־בָּ֣הּ לֶ֔חֶם לֹֽא־תֶחְסַ֥ר כֹּ֖ל בָּ֑הּ אֶ֚רֶץ אֲשֶׁ֣ר אֲבָנֶ֣יהָ בַרְזֶ֔ל וּמֵֽהֲרָרֶ֖יהָ תַּחְצֹ֥ב נְחֽשֶׁת:
10And you will eat and be sated, and you shall bless the Lord, your God, for the good land He has given you.   יוְאָֽכַלְתָּ֖ וְשָׂבָ֑עְתָּ וּבֵֽרַכְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ עַל־הָאָ֥רֶץ הַטֹּבָ֖ה אֲשֶׁ֥ר נָֽתַן־לָֽךְ:

Second Portion

Devarim (Deuteronomy) Chapter 8

11Beware that you do not forget the Lord, your God, by not keeping His commandments, His ordinances, and His statutes, which I command you this day,   יאהִשָּׁ֣מֶר לְךָ֔ פֶּן־תִּשְׁכַּ֖ח אֶת־יְהֹוָ֣ה אֱלֹהֶ֑יךָ לְבִלְתִּ֨י שְׁמֹ֤ר מִצְו‍ֹתָיו֙ וּמִשְׁפָּטָ֣יו וְחֻקֹּתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
12lest you eat and be sated, and build good houses and dwell therein,   יבפֶּן־תֹּאכַ֖ל וְשָׂבָ֑עְתָּ וּבָתִּ֥ים טֹבִ֛ים תִּבְנֶ֖ה וְיָשָֽׁבְתָּ:
13and your herds and your flocks multiply, and your silver and gold increase, and all that you have increases,   יגוּבְקָֽרְךָ֤ וְצֹֽאנְךָ֙ יִרְבְּיֻ֔ן וְכֶ֥סֶף וְזָהָ֖ב יִרְבֶּה־לָּ֑ךְ וְכֹ֥ל אֲשֶׁר־לְךָ֖ יִרְבֶּֽה:
14and your heart grows haughty, and you forget the Lord, your God, Who has brought you out of the land of Egypt, out of the house of bondage,   ידוְרָ֖ם לְבָבֶ֑ךָ וְשָֽׁכַחְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ הַמּוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים:
15Who led you through that great and awesome desert, [in which were] snakes, vipers and scorpions, and drought, where there was no water; who brought water for you out of solid rock,   טוהַמּוֹלִ֨יכְךָ֜ בַּמִּדְבָּ֣ר | הַגָּדֹ֣ל וְהַנּוֹרָ֗א נָחָ֤שׁ | שָׂרָף֙ וְעַקְרָ֔ב וְצִמָּא֖וֹן אֲשֶׁ֣ר אֵֽין־מָ֑יִם הַמּוֹצִ֤יא לְךָ֙ מַ֔יִם מִצּ֖וּר הַֽחַלָּמִֽישׁ:
16Who fed you with manna in the desert, which your forefathers did not know, in order to afflict you and in order to test you, to benefit you in your end,   טזהַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־יָֽדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֨עַן֙ נַסֹּתֶ֔ךָ לְהֵיטִֽבְךָ֖ בְּאַֽחֲרִיתֶֽךָ:
17and you will say to yourself, "My strength and the might of my hand that has accumulated this wealth for me."   יזוְאָֽמַרְתָּ֖ בִּלְבָבֶ֑ךָ כֹּחִי֙ וְעֹ֣צֶם יָדִ֔י עָ֥שָׂה לִ֖י אֶת־הַחַ֥יִל הַזֶּֽה:
18But you must remember the Lord your God, for it is He that gives you strength to make wealth, in order to establish His covenant which He swore to your forefathers, as it is this day.   יחוְזָֽכַרְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ כִּ֣י ה֗וּא הַנֹּתֵ֥ן לְךָ֛ כֹּ֖חַ לַֽעֲשׂ֣וֹת חָ֑יִל לְמַ֨עַן הָקִ֧ים אֶת־בְּרִית֛וֹ אֲשֶׁר־נִשְׁבַּ֥ע לַֽאֲבֹתֶ֖יךָ כַּיּ֥וֹם הַזֶּֽה:
19And it will be, if you forget the Lord your God and follow other gods, and worship them, and prostrate yourself before them, I bear witness against you this day, that you will surely perish.   יטוְהָיָ֗ה אִם־שָׁכֹ֤חַ תִּשְׁכַּח֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהָֽלַכְתָּ֗ אַֽחֲרֵי֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַֽעֲבַדְתָּ֖ם וְהִשְׁתַּֽחֲוִ֣יתָ לָהֶ֑ם הַֽעִדֹ֤תִי בָכֶם֙ הַיּ֔וֹם כִּ֥י אָבֹ֖ד תֹּֽאבֵדֽוּן:
20As the nations that the Lord destroys before you, so will you perish; since you will not obey the Lord your God.   ככַּגּוֹיִ֗ם אֲשֶׁ֤ר יְהֹוָה֙ מַֽאֲבִ֣יד מִפְּנֵיכֶ֔ם כֵּ֖ן תֹּֽאבֵד֑וּן עֵ֚קֶב לֹ֣א תִשְׁמְע֔וּן בְּק֖וֹל יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:

Devarim (Deuteronomy) Chapter 9

1Hear, O Israel: Today, you are crossing the Jordan to come in to possess nations greater and stronger than you, great cities, fortified up to the heavens.   אשְׁמַ֣ע יִשְׂרָאֵ֗ל אַתָּ֨ה עֹבֵ֤ר הַיּוֹם֙ אֶת־הַיַּרְדֵּ֔ן לָבֹא֙ לָרֶ֣שֶׁת גּוֹיִ֔ם גְּדֹלִ֥ים וַֽעֲצֻמִ֖ים מִמֶּ֑ךָּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצֻרֹ֖ת בַּשָּׁמָֽיִם:
greater and mightier than you: You are mighty, but they are mightier than you. — [Sifrei on Deut.11:24]   גְּדֹלִים וַֽעֲצֻמִים מִמֶּךָּ: אַתָּה עָצוּם וְהֵם עֲצוּמִים מִמְּךָ (ספרי דברים י"א):
2A great and tall people, the children of the 'Anakim, whom you know and of whom you have heard said, "Who can stand against the children of 'Anak?!"   בעַם־גָּד֥וֹל וָרָ֖ם בְּנֵ֣י עֲנָקִ֑ים אֲשֶׁ֨ר אַתָּ֤ה יָדַ֨עְתָּ֙ וְאַתָּ֣ה שָׁמַ֔עְתָּ מִ֣י יִתְיַצֵּ֔ב לִפְנֵ֖י בְּנֵ֥י עֲנָֽק:
3You shall know this day, that it is the Lord your God Who passes over before you as a consuming fire He will destroy them, and He will subdue them before you; and you shall drive them out and destroy them quickly, as the Lord spoke to you.   גוְיָֽדַעְתָּ֣ הַיּ֗וֹם כִּי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ הוּא־הָֽעֹבֵ֤ר לְפָנֶ֨יךָ֙ אֵ֣שׁ אֹֽכְלָ֔ה ה֧וּא יַשְׁמִידֵ֛ם וְה֥וּא יַכְנִיעֵ֖ם לְפָנֶ֑יךָ וְהֽוֹרַשְׁתָּ֤ם וְהַֽאֲבַדְתָּם֙ מַהֵ֔ר כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה לָֽךְ:

Third Portion

Devarim (Deuteronomy) Chapter 9

4Do not say to yourself, when the Lord, your God, has repelled them from before you, saying, "Because of my righteousness, the Lord has brought me to possess this land," and [that] because of the wickedness of these nations, the Lord drives them out from before you.   דאַל־תֹּאמַ֣ר בִּלְבָֽבְךָ֗ בַּֽהֲדֹ֣ף יְהֹוָה֩ אֱלֹהֶ֨יךָ אֹתָ֥ם | מִלְּפָנֶ֘יךָ֘ לֵאמֹר֒ בְּצִדְקָתִי֙ הֱבִיאַ֣נִי יְהֹוָ֔ה לָרֶ֖שֶׁת אֶת־הָאָ֣רֶץ הַזֹּ֑את וּבְרִשְׁעַת֙ הַגּוֹיִ֣ם הָאֵ֔לֶּה יְהֹוָ֖ה מֽוֹרִישָׁ֥ם מִפָּנֶֽיךָ:
Do not say to yourself: “My righteousness and the nations’ evil brought it about.”   אַל־תֹּאמַר בִּלְבָֽבְךָ: צִדְקָתִי וְרִשְׁעַת הַגּוֹיִם גָּרְמוּ:
5Not because of your righteousness or because of the honesty of your heart, do you come to possess their land, but because of the wickedness of these nations, the Lord your God drives them out from before you, and in order to establish the matter that the Lord swore to your forefathers, Abraham, Isaac, and Jacob.   הלֹ֣א בְצִדְקָֽתְךָ֗ וּבְי֨שֶׁר֙ לְבָ֣בְךָ֔ אַתָּ֥ה בָ֖א לָרֶ֣שֶׁת אֶת־אַרְצָ֑ם כִּ֞י בְּרִשְׁעַ֣ת | הַגּוֹיִ֣ם הָאֵ֗לֶּה יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ מֽוֹרִישָׁ֣ם מִפָּנֶ֔יךָ וּלְמַ֜עַן הָקִ֣ים אֶת־הַדָּבָ֗ר אֲשֶׁ֨ר נִשְׁבַּ֤ע יְהֹוָה֙ לַֽאֲבֹתֶ֔יךָ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּלְיַֽעֲקֹֽב:
for the wickedness of these nations: Here [the word] כִּי means “but.” [See Rashi on Deut. 7:17.]   לֹא בְצִדְקָֽתְךָ אַתָּה בָא לָרֶשֶׁת כִּי בְּרִשְׁעַת הַגּוֹיִם: הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא:
6You shall know that, not because of your righteousness, the Lord, your God, gives you this good land to possess it; for you are a stiffnecked people.   ווְיָֽדַעְתָּ֗ כִּ֠י לֹ֤א בְצִדְקָֽתְךָ֙ יְהֹוָ֣ה אֱ֠לֹהֶ֠יךָ נֹתֵ֨ן לְךָ֜ אֶת־הָאָ֧רֶץ הַטּוֹבָ֛ה הַזֹּ֖את לְרִשְׁתָּ֑הּ כִּ֥י עַם־קְשֵׁה־עֹ֖רֶף אָֽתָּה:
7Remember do not forget, how you angered the Lord, your God, in the desert; from the day that you went out of the land of Egypt, until you came to this place, you have been rebelling against the Lord.   זזְכֹר֙ אַל־תִּשְׁכַּ֔ח אֵ֧ת אֲשֶׁר־הִקְצַ֛פְתָּ אֶת־יְהֹוָ֥ה אֱלֹהֶ֖יךָ בַּמִּדְבָּ֑ר לְמִן־הַיּ֞וֹם אֲשֶׁר־יָצָ֣אתָ | מֵאֶ֣רֶץ מִצְרַ֗יִם עַד־בֹּֽאֲכֶם֙ עַד־הַמָּק֣וֹם הַזֶּ֔ה מַמְרִ֥ים הֱיִיתֶ֖ם עִם־יְהֹוָֽה:
8At Horeb, you angered the Lord, and the Lord was incensed with you to destroy you.   חוּבְחֹרֵ֥ב הִקְצַפְתֶּ֖ם אֶת־יְהֹוָ֑ה וַיִּתְאַנַּ֧ף יְהֹוָ֛ה בָּכֶ֖ם לְהַשְׁמִ֥יד אֶתְכֶֽם:
9When I ascended the mountain to receive the stone tablets, the tablets of the covenant which the Lord made with you, I remained on the mountain forty days and forty nights; I neither ate bread nor drank water;   טבַּֽעֲלֹתִ֣י הָהָ֗רָה לָקַ֜חַת לוּחֹ֤ת הָֽאֲבָנִים֙ לוּחֹ֣ת הַבְּרִ֔ית אֲשֶׁר־כָּרַ֥ת יְהֹוָ֖ה עִמָּכֶ֑ם וָֽאֵשֵׁ֣ב בָּהָ֗ר אַרְבָּעִ֥ים יוֹם֙ וְאַרְבָּעִ֣ים לַ֔יְלָה לֶ֚חֶם לֹ֣א אָכַ֔לְתִּי וּמַ֖יִם לֹ֥א שָׁתִֽיתִי:
I remained on the mountain: Heb. וָאֵשֵׁב. The word יְשִׁיבָה means “staying” [i.e., I stayed on the mountain]. — [Meg. 21a]   וָֽאֵשֵׁב בָּהָר: אֵין יְשִׁיבָה אֶלָּא לְשׁוֹן עַכָּבָה (מגילה כ"א):
10and the Lord gave me two stone tablets, inscribed by the finger of God, and on them was [inscribed] according to all the words that the Lord spoke with you on the mountain from the midst of the fire on the day of the assembly.   יוַיִּתֵּ֨ן יְהֹוָ֜ה אֵלַ֗י אֶת־שְׁנֵי֙ לוּחֹ֣ת הָֽאֲבָנִ֔ים כְּתֻבִ֖ים בְּאֶצְבַּ֣ע אֱלֹהִ֑ים וַֽעֲלֵיהֶ֗ם כְּכָל־הַדְּבָרִ֡ים אֲשֶׁ֣ר דִּבֶּר֩ יְהֹוָ֨ה עִמָּכֶ֥ם בָּהָ֛ר מִתּ֥וֹךְ הָאֵ֖שׁ בְּי֥וֹם הַקָּהָֽל:
tablets: [This word] is written לוּחֹת [in a singular form, and not, לוּחוֹת, to indicate that] both of them were identical. — [Tanchuma 10]   לוּחֹת: לוחת כְּתִיב שֶׁשְּׁתֵיהֶן שָׁווֹת (תנחומא):
11And it came to pass at the end of forty days and forty nights, that the Lord gave me two stone tablets, the tablets of the covenant.   יאוַיְהִ֗י מִקֵּץ֙ אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָ֑יְלָה נָתַ֨ן יְהֹוָ֜ה אֵלַ֗י אֶת־שְׁנֵ֛י לֻחֹ֥ת הָֽאֲבָנִ֖ים לֻח֥וֹת הַבְּרִֽית:
12And the Lord said to me, "Arise, descend quickly from here, for your people whom you have brought out of Egypt have become corrupt; they have quickly deviated from the way which I commanded them; they have made for themselves a molten image."   יבוַיֹּ֨אמֶר יְהֹוָ֜ה אֵלַ֗י ק֣וּם רֵ֤ד מַהֵר֙ מִזֶּ֔ה כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הוֹצֵ֖אתָ מִמִּצְרָ֑יִם סָ֣רוּ מַהֵ֗ר מִן־הַדֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔ם עָשׂ֥וּ לָהֶ֖ם מַסֵּכָֽה:
13And the Lord spoke to me [further], saying, "I have seen this people, and, behold, it is a stiffnecked people.   יגוַיֹּ֥אמֶר יְהֹוָ֖ה אֵלַ֣י לֵאמֹ֑ר רָאִ֨יתִי֙ אֶת־הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא:
14Leave Me alone, and I will destroy them and obliterate their name from beneath the heavens, and I will make you into a nation mightier and more numerous than they."   ידהֶ֤רֶף מִמֶּ֨נִּי֙ וְאַשְׁמִידֵ֔ם וְאֶמְחֶ֣ה אֶת־שְׁמָ֔ם מִתַּ֖חַת הַשָּׁמָ֑יִם וְאֶֽעֱשֶׂה֙ אוֹתְךָ֔ לְגֽוֹי־עָצ֥וּם וָרָ֖ב מִמֶּֽנּוּ:
15So I turned and came down from the mountain, and the mountain was burning with fire, and the two tablets of the covenant were on my two hands.   טווָאֵ֗פֶן וָֽאֵרֵד֙ מִן־הָהָ֔ר וְהָהָ֖ר בֹּעֵ֣ר בָּאֵ֑שׁ וּשְׁנֵי֙ לוּחֹ֣ת הַבְּרִ֔ית עַ֖ל שְׁתֵּ֥י יָדָֽי:
16And I saw, and behold, you had sinned against the Lord, your God; you had made yourselves a molten calf; you had deviated quickly from the way which the Lord had commanded you.   טזוָאֵ֗רֶא וְהִנֵּ֤ה חֲטָאתֶם֙ לַֽיהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם עֲשִׂיתֶ֣ם לָכֶ֔ם עֵ֖גֶל מַסֵּכָ֑ה סַרְתֶּ֣ם מַהֵ֔ר מִן־הַדֶּ֕רֶךְ אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶתְכֶֽם:
17So I grasped the two tablets, cast them out of my two hands, and shattered them before your eyes.   יזוָֽאֶתְפֹּשׂ֙ בִּשְׁנֵ֣י הַלֻּחֹ֔ת וָֽאַשְׁלִכֵ֔ם מֵעַ֖ל שְׁתֵּ֣י יָדָ֑י וָֽאֲשַׁבְּרֵ֖ם לְעֵֽינֵיכֶֽם:
18And I fell down before the Lord as before, forty days and forty nights; I neither ate bread nor drank water, because of all your sins you had committed, by doing evil in the eyes of the Lord to anger Him.   יחוָֽאֶתְנַפַּל֩ לִפְנֵ֨י יְהֹוָ֜ה כָּרִֽאשֹׁנָ֗ה אַרְבָּעִ֥ים יוֹם֙ וְאַרְבָּעִ֣ים לַ֔יְלָה לֶ֚חֶם לֹ֣א אָכַ֔לְתִּי וּמַ֖יִם לֹ֣א שָׁתִ֑יתִי עַ֤ל כָּל־חַטַּאתְכֶם֙ אֲשֶׁ֣ר חֲטָאתֶ֔ם לַֽעֲשׂ֥וֹת הָרַ֛ע בְּעֵינֵ֥י יְהֹוָ֖ה לְהַכְעִיסֽוֹ:
And I fell down before the Lord, as before, forty days: As it says, “And now I will go up to the Lord, perhaps I will atone [for the golden calf]” (Exod. 32:30). At that ascent, I stayed there forty days; consequently, these ended on the twenty-ninth of Av, since he [Moses] ascended on the eighteenth of Tammuz. On the same day, God was reconciled with Israel and He said to Moses, “Hew for yourself two tablets” (Exod. 34:1). He [Moses] remained there another forty days; consequently, these ended on Yom Kippur [the tenth of Tishri]. On that very day, the Holy One, blessed is He, was joyfully reconciled with Israel, and He said to Moses, “I have forgiven according to your words” (Num. 14:20). Therefore [Yom Kippur] was designated [as a day] for pardon and forgiveness. And from where do we know that [God] was reconciled [with Israel] in complete acceptance? Because it says referring to the forty [days] of the later tablets, “And I remained on the mountain as the first days” (Deut. 10:10). Just as the first [forty days] were with [God’s] good will, so too, the last [forty days] were with [God’s] good will. We may now deduce that the intermediate [forty days] were with [God’s] anger. — [Seder Olam , ch. 6]   וָֽאֶתְנַפַּל לִפְנֵי ה' כָּרִֽאשֹׁנָה אַרְבָּעִים יוֹם: שֶׁנֶּאֱמַר (שמות ל"ב) וְעַתָּה אֶעֱלֶה אֶל ה' אוּלַי אֲכַפְּרָה, בְּאוֹתָהּ עֲלִיָּה נִתְעַכַּבְתִּי אַרְבָּעִים יוֹם, נִמְצְאוּ כָלִים בְּכ"ט בְּאָב, שֶׁהוּא עָלָה בִּשְׁמוֹנָה עָשָׂר בְּתַמּוּז, בּוֹ בַיּוֹם נִתְרַצָּה לְיִשְׂרָאֵל וְאָמַר לוֹ לְמֹשֶׁה פְּסָל לְךָ שְׁנֵי לֻחוֹת (שם ל"ד) עָשָׂה עוֹד אַרְבָּעִים יוֹם, נִמְצְאוּ כָלִים בְּיוֹם הַכִּפּוּרִים, בּוֹ בַיּוֹם נִתְרַצָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּשִׂמְחָה וְאָמַר לוֹ לְמֹשֶׁה סָלַחְתִּי כִּדְבָרֶךָ (במדבר י"ד), לְכָךְ הֻקְבַּע לִמְחִילָה וְלִסְלִיחָה, וּמִנַּיִן שֶׁנִּתְרַצָּה בְרָצוֹן שָׁלֵם, שֶׁנֶּאֱמַר בָּאַרְבָּעִים שֶׁל לוּחוֹת אַחֲרוֹנוֹת (דברים י') וְאָנֹכִי עָמַדְתִּי בָהָר כַּיָּמִים הָרִאשֹׁנִים, מַה הָרִאשׁוֹנִים בְּרָצוֹן אַף הָאַחֲרוֹנִים בְּרָצוֹן, אֱמֹר מֵעַתָּה אֶמְצָעִיִּים הָיוּ בְּכַעַס:
19For I was frightened of the wrath and the fury that the Lord was angry with you to destroy you, and the Lord hearkened to me also at that time.   יטכִּ֣י יָגֹ֗רְתִּי מִפְּנֵ֤י הָאַף֙ וְהַ֣חֵמָ֔ה אֲשֶׁ֨ר קָצַ֧ף יְהֹוָ֛ה עֲלֵיכֶ֖ם לְהַשְׁמִ֣יד אֶתְכֶ֑ם וַיִּשְׁמַ֤ע יְהֹוָה֙ אֵלַ֔י גַּ֖ם בַּפַּ֥עַם הַהִֽוא:
20And with Aaron, the Lord was very furious, to destroy him; so I prayed also for Aaron at that time.   כוּבְאַֽהֲרֹ֗ן הִתְאַנַּ֧ף יְהֹוָ֛ה מְאֹ֖ד לְהַשְׁמִיד֑וֹ וָֽאֶתְפַּלֵּ֛ל גַּם־בְּעַ֥ד אַֽהֲרֹ֖ן בָּעֵ֥ת הַהִֽוא:
And with Aaron, the Lord was very furious: Because he listened to you.   וּבְאַֽהֲרֹן הִתְאַנַּף ה': לְפִי שֶׁשָּׁמַע לָכֶם:
to destroy him: This refers to the destruction of [his] children. Similarly, it states, “And I destroyed his fruit [i.e., children] from above” (Amos 2:9). - [Pesikta Rabbathi, Acharei Moth]   לְהַשְׁמִידוֹ: זֶה כִלּוּי בָּנִים, וְכֵן הוּא אוֹמֵר (עמוס ב') וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל:
so I prayed also for Aaron: And my prayer succeeded to atone for half, thus [only] two [of his sons] died, and two remained [alive].   וָֽאֶתְפַּלֵּל גַּם־בְּעַד אַֽהֲרֹן: וְהוֹעִילָה תְפִלָּתִי לְכַפֵּר מֶחֱצָה, וּמֵתוּ שְׁנַיִם וְנִשְׁאֲרוּ הַשְּׁנַיִם:
21And I took your sin the calf, which you had made, and I burned it with fire, and I crushed it, grinding it well, until it was fine dust, and I cast its dust into the brook that descends from the mountain.   כאוְאֶת־חַטַּאתְכֶ֞ם אֲשֶׁר־עֲשִׂיתֶ֣ם אֶת־הָעֵ֗גֶל לָקַ֘חְתִּי֘ וָֽאֶשְׂרֹ֣ף אֹת֣וֹ | בָּאֵשׁ֒ וָֽאֶכֹּ֨ת אֹת֤וֹ טָחוֹן֙ הֵיטֵ֔ב עַ֥ד אֲשֶׁר־דַּ֖ק לְעָפָ֑ר וָֽאַשְׁלִךְ֙ אֶת־עֲפָר֔וֹ אֶל־הַנַּ֖חַל הַיֹּרֵ֥ד מִן־הָהָֽר:
grinding: Heb. טָחוֹן. This is the present tense [of the verb], like הָלוֹךְ וְגָדֵל, “continuously growing” (Gen. 26:13), moulant in French, grinding.   טָחוֹן: לְשׁוֹן הוֹוֶה, כְּמוֹ הָלוֹךְ וְכַלּוֹת, מולא"נט בְּלַעַז:
22And at Tav'erah, and at Massah, and at Kivroth Hata'avah, you provoked the Lord to anger.   כבוּבְתַבְעֵרָה֙ וּבְמַסָּ֔ה וּבְקִבְרֹ֖ת הַתַּֽאֲוָ֑ה מַקְצִפִ֥ים הֱיִיתֶ֖ם אֶת־יְהֹוָֽה:
23And when the Lord sent you from Kadesh Barnea, saying, "Go up and possess the land I have given you," you defied the word of the Lord your God, and you did not believe Him, nor did you obey Him.   כגוּבִשְׁלֹ֨חַ יְהֹוָ֜ה אֶתְכֶ֗ם מִקָּדֵ֤שׁ בַּרְנֵ֨עַ֙ לֵאמֹ֔ר עֲלוּ֙ וּרְשׁ֣וּ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לָכֶ֑ם וַתַּמְר֗וּ אֶת־פִּ֤י יְהֹוָה֙ אֱלֹ֣הֵיכֶ֔ם וְלֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔וֹ וְלֹ֥א שְׁמַעְתֶּ֖ם בְּקֹלֽוֹ:
24You have been rebelling against the Lord since the day I became acquainted with you.   כדמַמְרִ֥ים הֱיִיתֶ֖ם עִם־יְהֹוָ֑ה מִיּ֖וֹם דַּעְתִּ֥י אֶתְכֶֽם:
25So I fell down before the Lord the forty days and the forty nights that I had fallen down; because the Lord had said to destroy you.   כהוָֽאֶתְנַפַּ֞ל לִפְנֵ֣י יְהֹוָ֗ה אֵ֣ת אַרְבָּעִ֥ים הַיּ֛וֹם וְאֶת־אַרְבָּעִ֥ים הַלַּ֖יְלָה אֲשֶׁ֣ר הִתְנַפָּ֑לְתִּי כִּֽי־אָמַ֥ר יְהֹוָ֖ה לְהַשְׁמִ֥יד אֶתְכֶֽם:
And I fell down [before the Lord the forty days… which I had fallen down]: These are the same [forty days] mentioned above (verse 18). And it is repeated here because now the content of his prayer is written, as it is stated [in the next verse], “O Lord God, do not destroy Your people, etc.”   וָֽאֶתְנַפַּל וגו': אֵלּוּ הֵן עַצְמָם הָאֲמוּרִים לְמַעְלָה, וּכְפָלָן כָּאן, לְפִי שֶׁכָּתוּב כָּאן סֵדֶר תְּפִלָּתוֹ, שֶׁנֶּאֱמַר ה' אלהים אל תשחת עמך וגו':
26And I prayed to the Lord and said, "O Lord God, do not destroy Your people and Your inheritance, which You have redeemed in Your greatness, and which You have brought out of Egypt with mighty hand.   כווָֽאֶתְפַּלֵּ֣ל אֶל־יְהֹוָה֘ וָֽאֹמַר֒ אֲדֹנָ֣י יֱהֹוִ֗ה אַל־תַּשְׁחֵ֤ת עַמְּךָ֙ וְנַֽחֲלָ֣תְךָ֔ אֲשֶׁ֥ר פָּדִ֖יתָ בְּגָדְלֶ֑ךָ אֲשֶׁר־הוֹצֵ֥אתָ מִמִּצְרַ֖יִם בְּיָ֥ד חֲזָקָֽה:
27Remember your servants, Abraham, Isaac and Jacob; do not turn to the stubbornness of this people, to their wickedness, or to their sin.   כזזְכֹר֙ לַֽעֲבָדֶ֔יךָ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּלְיַֽעֲקֹ֑ב אַל־תֵּ֗פֶן אֶל־קְשִׁי֙ הָעָ֣ם הַזֶּ֔ה וְאֶל־רִשְׁע֖וֹ וְאֶל־חַטָּאתֽוֹ:
28Lest [the people of] the land from which you brought us out will say, 'Because of the Lord's inability to bring them to the land about which He spoke to them, and because of His hatred toward them, He has brought them out to slay them in the desert.'   כחפֶּן־יֹֽאמְר֗וּ הָאָ֘רֶץ֘ אֲשֶׁ֣ר הֽוֹצֵאתָ֣נוּ מִשָּׁם֒ מִבְּלִי֙ יְכֹ֣לֶת יְהֹוָ֔ה לַֽהֲבִיאָ֕ם אֶל־הָאָ֖רֶץ אֲשֶׁר־דִּבֶּ֣ר לָהֶ֑ם וּמִשִּׂנְאָת֣וֹ אוֹתָ֔ם הֽוֹצִיאָ֖ם לַֽהֲמִתָ֥ם בַּמִּדְבָּֽר:
29But they are Your people and Your inheritance, which You brought out with Your great strength and with Your outstretched arm."   כטוְהֵ֥ם עַמְּךָ֖ וְנַֽחֲלָתֶ֑ךָ אֲשֶׁ֤ר הוֹצֵ֨אתָ֙ בְּכֹֽחֲךָ֣ הַגָּדֹ֔ל וּבִזְרֹֽעֲךָ֖ הַנְּטוּיָֽה:

Fourth Portion

Devarim (Deuteronomy) Chapter 10

1At that time, the Lord said to me, "Hew for yourself two stone tablets like the first ones and come up to Me onto the mountain, and make for yourself a wooden ark,   אבָּעֵ֨ת הַהִ֜וא אָמַ֧ר יְהֹוָ֣ה אֵלַ֗י פְּסָל־לְךָ֞ שְׁנֵֽי־לוּחֹ֤ת אֲבָנִים֙ כָּרִ֣אשֹׁנִ֔ים וַֽעֲלֵ֥ה אֵלַ֖י הָהָ֑רָה וְעָשִׂ֥יתָ לְּךָ֖ אֲ֥רוֹן עֵֽץ:
At that time: At the end of forty days [which was the first of Elul], God was reconciled with me and said to me, “Hew for yourself [two tablets],” and afterwards, “make for yourself a [wooden] ark.” I, however (see verse 3), made the ark first (Tanchuma 10), because [I considered that] when I would come with the tablets in my hand, where would I put them? This was not the ark that Bezalel made, because the Israelites did not occupy themselves with the Mishkan until after Yom Kippur [which was forty days later], for when Moses descended the mountain, he commanded them regarding the construction of the Mishkan . [Then] Bezalel made the Mishkan first, and only afterwards the ark and the [other] furnishings (Ber. 55a). It follows, therefore, that this was another ark, and that was the one that went out with them to battle, but the one Bezalel made did not go out to battle except in the days of Eli, and they were punished for it, and it [the ark] was captured [by the Philistines]. — [Yerushalmi Shekalim 6:1]   בָּעֵת הַהִוא: לְסוֹף אַרְבָּעִים יוֹם נִתְרַצָּה לִי וְאָמַר לִי פסל לך, וְאַחַר כָּךְ ועשית לך ארון, וַאֲנִי עָשִׂיתִי אָרוֹן תְּחִלָּה, שֶׁכְּשֶׁאָבֹא וְהַלּוּחוֹת בְּיָדִי הֵיכָן אֶתְּנֵם? וְלֹא זֶה הוּא הָאָרוֹן שֶׁעָשָׂה בְצַלְאֵל, שֶׁהֲרֵי מִשְׁכָּן לֹא נִתְעַסְּקוּ בוֹ עַד לְאַחַר יוֹם הַכִּפּוּרִים, כִּי בְּרִדְתּוֹ מִן הָהָר צִוָּה לָהֶם עַל מְלֶאכֶת הַמִּשְׁכָּן, וּבְצַלְאֵל עָשָׂה מִשְׁכָּן תְּחִלָּה וְאַחַר כָּךְ אָרוֹן וְכֵלִים, נִמְצָא זֶה אָרוֹן אַחֵר הָיָה, וְזֶהוּ שֶׁהָיָה יוֹצֵא עִמָּהֶם לַמִּלְחָמָה, וְאוֹתוֹ שֶׁעָשָׂה בְצַלְאֵל לֹא יָצָא לַמִּלְחָמָה, אֶלָּא בִּימֵי עֵלִי, וְנֶעֶנְשׁוּ עָלָיו וְנִשְׁבָּה (תלמוד ירושלמי שקלים ו):
2And I shall inscribe on the tablets the words that were upon the first tablets which you shattered and you shall place them into the ark.   בוְאֶכְתֹּב֙ עַל־הַלֻּחֹ֔ת אֶ֨ת־הַדְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַלֻּחֹ֥ת הָרִֽאשֹׁנִ֖ים אֲשֶׁ֣ר שִׁבַּ֑רְתָּ וְשַׂמְתָּ֖ם בָּֽאָרֽוֹן:
3So I made an ark of acacia wood, and I hewed two stone tablets like the first ones, and I ascended the mountain, with the two tablets in my hand."   גוָאַ֤עַשׂ אֲרוֹן֙ עֲצֵ֣י שִׁטִּ֔ים וָֽאֶפְסֹ֛ל שְׁנֵֽי־לֻחֹ֥ת אֲבָנִ֖ים כָּרִֽאשֹׁנִ֑ים וָאַ֣עַל הָהָ֔רָה וּשְׁנֵ֥י הַלֻּחֹ֖ת בְּיָדִֽי:
4And He inscribed on the tablets, like the first writing, the Ten Commandments, which the Lord had spoken to you on the mountain, from the midst of the fire, on the day of the assembly, and the Lord gave them to me.   דוַיִּכְתֹּ֨ב עַל־הַלֻּחֹ֜ת כַּמִּכְתָּ֣ב הָֽרִאשׁ֗וֹן אֵ֚ת עֲשֶׂ֣רֶת הַדְּבָרִ֔ים אֲשֶׁ֣ר דִּבֶּר֩ יְהֹוָ֨ה אֲלֵיכֶ֥ם בָּהָ֛ר מִתּ֥וֹךְ הָאֵ֖שׁ בְּי֣וֹם הַקָּהָ֑ל וַיִּתְּנֵ֥ם יְהֹוָ֖ה אֵלָֽי:
5And I turned and came down from the mountain, and placed the tablets in the ark which I had made, and there they were, as the Lord had commanded me.   הוָאֵ֗פֶן וָֽאֵרֵד֙ מִן־הָהָ֔ר וָֽאָשִׂם֙ אֶת־הַלֻּחֹ֔ת בָּֽאָר֖וֹן אֲשֶׁ֣ר עָשִׂ֑יתִי וַיִּ֣הְיוּ שָׁ֔ם כַּֽאֲשֶׁ֥ר צִוַּ֖נִי יְהֹוָֽה:
6The children of Israel journeyed from the wells of B'nei Ya'akan to Moserah; there Aaron died, and there he was buried; and Eleazar his son served as kohen in his stead.   ווּבְנֵ֣י יִשְׂרָאֵ֗ל נָֽסְע֛וּ מִבְּאֵרֹ֥ת בְּנֵי־יַֽעֲקָ֖ן מֽוֹסֵרָ֑ה שָׁ֣ם מֵ֤ת אַֽהֲרֹן֙ וַיִּקָּבֵ֣ר שָׁ֔ם וַיְכַהֵ֛ן אֶלְעָזָ֥ר בְּנ֖וֹ תַּחְתָּֽיו:
And the children of Israel journeyed from the wells of B’nei Ya’akan to Moserah: What is the relevance of this here? Furthermore, did they really journey from the wells of B’nei Ya’akan to Moserah? Was it not from Moserah that they came to the wells of B’nei Ya’akan, as it is said, “And they journeyed from Moseroth [and encamped in B’nei Ya’akan]” (Num. 33:31)? Moreover, [why does it say:] “there Aaron died”? Did he not die at Mount Hor? If you calculate it, you will find eight stations from Moseroth to Mount Hor! However, [the answer is that] this is also part of the reproof [introduced in Deut. 1:1 and continued through here]: [In effect Moses said,] This, also, you did. When Aaron died on Mount Hor at the end of the forty years and [consequently] the clouds of the Divine Glory departed, you were afraid of the [impending] war with the king of Arad. So you appointed a leader to return to Egypt, and you went back eight stations until B’nei Ya’akan, and from there to Moserah. There, the sons of Levi battled with you. They slew some of you, and you some of them, until they forced you to return by the way you had retreated. From there, you returned to Gudgodah, which is Hor Hagidgad (Num. 33:32).   וּבְנֵי יִשְׂרָאֵל נָֽסְעוּ מִבְּאֵרֹת בְּנֵי־יַֽעֲקָן מֽוֹסֵרָה: מָה עִנְיָן זֶה לְכָאן? וְעוֹד, וְכִי מִבְּאֵרוֹת בְּנֵי יַעֲקָן נָסְעוּ לְמוֹסֵרָה, וַהֲלֹא מִמּוֹסֵרָה בָּאוּ לִבְנֵי יַעֲקָן, שֶׁנֶּאֱמַר "וַיִּסְעוּ מִמֹּסֵרוֹת וְגוֹ'" (במדבר ל"ג), וְעוֹד, שָׁם מֵת אַהֲרֹן, וַהֲלֹא בְּהֹר הָהָר מֵת, צֵא וַחֲשֹׁב וְתִמְצָא שְׁמוֹנָה מַסָּעוֹת מִמּוֹסֵרוֹת לְהֹר הָהָר? אֶלָּא אַף זוֹ מִן הַתּוֹכֵחָה, וְעוֹד זֹאת עֲשִׂיתֶם, כְּשֶׁמֵּת אַהֲרֹן בְּהֹר הָהָר לְסוֹף אַרְבָּעִים שָׁנָה וְנִסְתַּלְּקוּ עַנְנֵי כָבוֹד, יְרֵאתֶם לָכֶם מִמִּלְחֶמֶת מֶלֶךְ עֲרָד, וּנְתַתֶּם רֹאשׁ לַחֲזֹר לְמִצְרַיִם וַחֲזַרְתֶּם לַאֲחוֹרֵיכֶם שְׁמוֹנָה מַסָּעוֹת עַד בְּנֵי יַעֲקָן, וּמִשָּׁם לְמוֹסֵרָה, שָׁם נִלְחֲמוּ בָּכֶם בְּנֵי לֵוִי וְהָרְגוּ מִכֶּם וְאַתֶּם מֵהֶם, עַד שֶׁהֶחֱזִירוּ אֶתְכֶם בְּדֶרֶךְ חֲזָרַתְכֶם, וּמִשָּׁם חֲזַרְתֶּם הַגֻּדְגֹּדָה הוּא חֹר הַגִּדְגָּד.
7From there, they journeyed to Gudgodah, and from Gudgodah to Yotvath, a land with streams of water.   זמִשָּׁ֥ם נָֽסְע֖וּ הַגֻּדְגֹּ֑דָה וּמִן־הַגֻּדְגֹּ֣דָה יָטְבָ֔תָה אֶ֖רֶץ נַֽחֲלֵי־מָֽיִם:
And from Gudgodah [to Yotvath…]: And at Moserah, you made a great mourning for the death of Aaron, which was the cause of this [your retreat], and it seemed to you as though he had died there (Yerushalmi Sotah 1:10, Tanchuma, Chukath 18). Moses juxtaposed this reproof with the breaking of the tablets to indicate that the death of the righteous is as grievous to the Holy One, blessed is He, as the day the tablets were broken (Lev. Rabbah 2)], and to inform you that when they said, “Let us appoint a leader [and return to Egypt]” (Num. 14:4)-and divorce ourselves from him [Moses], was as grievous for him as was the day on which they made the golden calf.   וּמִן־הַגֻּדְגֹּדָה וגו': וּבְמוֹסֵרָה עֲשִׂיתֶם אֵבֶל כָּבֵד עַל מִיתָתוֹ שֶׁל אַהֲרֹן שֶׁגָּרְמָה לָכֶם זֹאת, וְנִדְמָה לָכֶם כְּאִלּוּ מֵת שָׁם (תלמוד ירושלמי סוטה א'; מכילתא שמות ט"ו; תנחומא חקת); וְסָמַךְ מֹשֶׁה תּוֹכֵחָה זוֹ לְשִׁבּוּר הַלּוּחוֹת לוֹמַר שֶׁקָּשָׁה מִיתָתָן שֶׁל צַדִּיקִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כַּיּוֹם שֶׁנִּשְׁתַּבְּרוּ בוֹ הַלּוּחוֹת, וּלְהוֹדִיעֲךָ שֶׁהֻקְשָׁה לוֹ מַה שֶּׁאָמְרוּ "נִתְּנָה רֹאשׁ" (במדבר י"ד) לִפְרֹשׁ מִמֶּנּוּ – כַּיּוֹם שֶׁעָשׂוּ בוֹ אֶת הָעֵגֶל (ויקרא רבה כ'):
8At that time, the Lord separated the tribe of Levi to bear the ark of the covenant of the Lord, to stand before the Lord to serve Him, and to bless in His Name, to this day.   חבָּעֵ֣ת הַהִ֗וא הִבְדִּ֤יל יְהֹוָה֙ אֶת־שֵׁ֣בֶט הַלֵּוִ֔י לָשֵׂ֖את אֶת־אֲר֣וֹן בְּרִית־יְהֹוָ֑ה לַֽעֲמֹד֩ לִפְנֵ֨י יְהֹוָ֤ה לְשָֽׁרְתוֹ֙ וּלְבָרֵ֣ךְ בִּשְׁמ֔וֹ עַ֖ד הַיּ֥וֹם הַזֶּֽה:
At that time, the Lord separated [the tribe of Levi]: This is connected to the previous context -   בָּעֵת הַהִוא הִבְדִּיל ה' וגו': מוּסָב לָעִנְיָן הָרִאשׁוֹן:
At that time: During the first year of your departure from Egypt, when you erred [by making] the calf, and the sons of Levi did not thus err, the Omnipresent separated them from you. This verse is juxtaposed to the retreat to B’nei Ya’akan, to tell you that also in this matter, the sons of Levi did not err, but rather remained steadfast in their faith.   בָּעֵת הַהִוא: , בַּשָּׁנָה הָרִאשׁוֹנָה לְצֵאתְכֶם מִמִּצְרַיִם, וּטְעִיתֶם בָּעֵגֶל וּבְנֵי לֵוִי לֹא טָעוּ, הִבְדִּילָם הַמָּקוֹם מִכֶּם; וְסָמַךְ מִקְרָא זֶה לַחֲזָרַת בְּנֵי יַעֲקָן לוֹמַר שֶׁאַף בְּזוֹ לֹא טָעוּ בָהּ בְּנֵי לֵוִי אֶלָּא עָמְדוּ בֶּאֱמוּנָתָם:
to bear the ark [of the covenant]: [Referring to] the Levites.   לָשֵׂאת אֶת־אֲרוֹן: הַלְוִיִם:
to stand before the Lord, to serve Him, and to bless in His Name: [Referring to] the kohanim, and this is the “raising of the hands” [when they bless the people]. — [Arachin 11a]   לַֽעֲמֹד לִפְנֵי ה' לְשָֽׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ: הַכֹּהֲנִים, וְהוּא נְשִׂיאַת כַּפַּיִם (ערכין י"א):
9Therefore, Levi has no portion or inheritance with his brothers; the Lord is his inheritance, as the Lord, your God spoke to him.   טעַל־כֵּ֞ן לֹֽא־הָיָ֧ה לְלֵוִ֛י חֵ֥לֶק וְנַֽחֲלָ֖ה עִם־אֶחָ֑יו יְהֹוָה֙ ה֣וּא נַֽחֲלָת֔וֹ כַּֽאֲשֶׁ֥ר דִּבֶּ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ לֽוֹ:
Therefore, Levi has no portion: since they were separated for the service of the altar, and therefore were not free to plow and sow.   עַל־כֵּן לֹֽא־הָיָה לְלֵוִי חֵלֶק: לְפִי שֶׁהֻבְדְּלוּ לַעֲבוֹדַת מִזְבֵּחַ וְאֵינָן פְּנוּיִין לַחֲרֹשׁ וְלִזְרֹעַ:
The Lord is his inheritance: Levi receives his daily fare, designated for him, from the King’s house [i.e., with the gifts due the kohanim , granted them by God].   ה' הוּא נַֽחֲלָתוֹ: נוֹטֵל פְּרָס מְזֻמָּן מִבֵּית הַמֶּלֶךְ:
10And I remained on the mountain like the first days forty days and forty nights, and the Lord hearkened to me also at that time; the Lord did not wish to destroy you.   יוְאָֽנֹכִ֞י עָמַ֣דְתִּי בָהָ֗ר כַּיָּמִים֙ הָרִ֣אשֹׁנִ֔ים אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָ֑יְלָה וַיִּשְׁמַ֨ע יְהֹוָ֜ה אֵלַ֗י גַּ֚ם בַּפַּ֣עַם הַהִ֔וא לֹֽא־אָבָ֥ה יְהֹוָ֖ה הַשְׁחִיתֶֽךָ:
And I remained on the mountain: to receive the latter tablets. Since Moses does not state above how long he remained on the mountain at this last ascent, he again begins with it.   וְאָֽנֹכִי עָמַדְתִּי בָהָר: לְקַבֵּל הַלּוּחוֹת הָאַחֲרוֹנוֹת, וּלְפִי שֶׁלֹּא פֵּרֵשׁ לְמַעְלָה כַּמָּה עָמַד בָּהָר בַּעֲלִיָּה אַחֲרוֹנָה זוֹ, חָזַר וְהִתְחִיל בָּהּ:
as the first days: I.e., those of the first tablets. Just as those days were with [God’s] good will, so were these with good will. But the intermediate [forty days], when I remained to pray for you, were in anger.   כַּיָּמִים הָרִאשֹׁנִים: שֶׁל לוּחוֹת הָרִאשׁוֹנוֹת, מַה הֵם בְּרָצוֹן אַף אֵלּוּ בְּרָצוֹן, אֲבָל הָאֶמְצָעִיִּים שֶׁעָמַדְתִּי שָׁם לְהִתְפַּלֵּל עֲלֵיכֶם הָיוּ בְכַעַס:
11And the Lord said to me, "Arise, go to lead the travels before the people, so that they may come and possess the land I promised their forefathers to give them.   יאוַיֹּ֤אמֶר יְהֹוָה֙ אֵלַ֔י ק֛וּם לֵ֥ךְ לְמַסַּ֖ע לִפְנֵ֣י הָעָ֑ם וְיָבֹ֨אוּ֙ וְיִֽירְשׁ֣וּ אֶת־הָאָ֔רֶץ אֲשֶׁר־נִשְׁבַּ֥עְתִּי לַֽאֲבֹתָ֖ם לָתֵ֥ת לָהֶֽם:
And the Lord said to me, [Arise, go, lead before the people]: Although you [Israel] had turned away from following Him, and you had erred with the [golden] calf, He [nonetheless] said to me, “Go, lead the people” (Exod. 32:34).   וַיֹּאמֶר ה' אֵלַי וגו': אַף עַל פִּי שֶׁסַּרְתֶּם מֵאַחֲרָיו וּטְעִיתֶם בָּעֵגֶל, אָמַר לִי לֵךְ נְחֵה אֶת הָעָם (שמות ל"ב):

Fifth Portion

Devarim (Deuteronomy) Chapter 10

12And now, O Israel, what does the Lord, your God, ask of you? Only to fear the Lord, your God, to walk in all His ways and to love Him, and to worship the Lord, your God, with all your heart and with all your soul,   יבוְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה יְהֹוָ֣ה אֱלֹהֶ֔יךָ שֹׁאֵ֖ל מֵֽעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָ֠ה אֶת־יְהֹוָ֨ה אֱלֹהֶ֜יךָ לָלֶ֤כֶת בְּכָל־דְּרָכָיו֙ וּלְאַֽהֲבָ֣ה אֹת֔וֹ וְלַֽעֲבֹד֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
And now, O Israel: Even though you did all this, His mercy and His affection are still upon you, and with all that you have sinned against Him, He demands nothing of you, except only to fear [the Lord, your God,…]   וְעַתָּה יִשְׂרָאֵל: אַף עַל פִּי שֶׁעֲשִׂיתֶם כָּל זֹאת, עוֹדֶנּוּ רַחֲמָיו וְחִבָּתוֹ עֲלֵיכֶם, וּמִכָּל מַה שֶּׁחֲטָאתֶם לְפָנָיו אֵינוֹ שׁוֹאֵל מִכֶּם כי אם ליראה וגו':
Only to fear [the Lord your God,…]: Our Rabbis derived from this verse [“And now… what does… God demand of you”] that everything is in the hands of Heaven except the fear of Heaven (Ber. 33b).   כִּי אִם־לְיִרְאָה וגו': וְרַבּוֹתֵינוּ דָּרְשׁוּ מִכָּאן הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם (ברכות ל"ג):
13to keep the commandments of the Lord and His statutes, which I command you this day, for your good.   יגלִשְׁמֹ֞ר אֶת־מִצְוֹ֤ת יְהֹוָה֙ וְאֶת־חֻקֹּתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לְט֖וֹב לָֽךְ:
To keep the commandments of the Lord: and this too, is not for nothing, but-for your good-that you should receive a reward.   לִשְׁמֹר אֶת־מִצְוֹת ה': וְאַף הִיא לֹא לְחִנָּם, אֶלָּא לטוב לך שֶׁתְּקַבְּלוּ שָׂכָר:
14Behold, to the Lord, your God, belong the heavens and the heavens of the heavens, the earth, and all that is on it.   ידהֵ֚ן לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ הַשָּׁמַ֖יִם וּשְׁמֵ֣י הַשָּׁמָ֑יִם הָאָ֖רֶץ וְכָל־אֲשֶׁר־בָּֽהּ:
Behold, to the Lord your God belong: everything, and even so-“Only your forefathers the Lord desired”-out of everything [i.e., the whole universe].   הֵן לה' אֱלֹהֶיךָ: הַכֹּל, וְאַף עַל פִּי כֵן, רק באבתיך חשק ה'. מִן הַכֹּל:
15Only your forefathers the Lord desired, to love them, and He chose their seed after them you, out of all peoples, as it is this day.   טורַ֧ק בַּֽאֲבֹתֶ֛יךָ חָשַׁ֥ק יְהֹוָ֖ה לְאַֽהֲבָ֣ה אוֹתָ֑ם וַיִּבְחַ֞ר בְּזַרְעָ֣ם אַֽחֲרֵיהֶ֗ם בָּכֶ֛ם מִכָּל־הָֽעַמִּ֖ים כַּיּ֥וֹם הַזֶּֽה:
[And He chose…] you: Just as you see yourselves as the most beloved of all peoples, as it is this day.   בָּכֶם: כְּמוֹ שֶׁאַתֶּם רוֹאִים אֶתְכֶם חֲשׁוּקִים מכל העמים היום הזה:
16You shall circumcise the foreskin of your heart, therefore, and be no more stiffnecked.   טזוּמַלְתֶּ֕ם אֵ֖ת עָרְלַ֣ת לְבַבְכֶ֑ם וְעָ֨רְפְּכֶ֔ם לֹ֥א תַקְשׁ֖וּ עֽוֹד:
the foreskin of your heart: Heb. עָרְלַת לְבַבְכֶם, the blockage and covering of your heart.   עָרְלַת לְבַבְכֶם: אֹטֶם לְבַבְכֶם וְכִסּוּיוֹ:
17For the Lord, your God, is God of gods and the Lord of the lords, the great mighty and awesome God, Who will show no favor, nor will He take a bribe.   יזכִּ֚י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם ה֚וּא אֱלֹהֵ֣י הָֽאֱלֹהִ֔ים וַֽאֲדֹנֵ֖י הָֽאֲדֹנִ֑ים הָאֵ֨ל הַגָּדֹ֤ל הַגִּבֹּר֙ וְהַנּוֹרָ֔א אֲשֶׁר֙ לֹֽא־יִשָּׂ֣א פָנִ֔ים וְלֹ֥א יִקַּ֖ח שֹֽׁחַד:
and Lord of the lords: meaning that no lord will be able to deliver you from His hand.   וַֽאֲדֹנֵי הָֽאֲדֹנִים: לֹא יוּכַל שׁוּם אָדוֹן לְהַצִּיל אֶתְכֶם מִיָּדוֹ:
Who will show no favor: if you cast off His yoke,   לֹֽא־יִשָּׂא פָנִים: אִם תִּפְרְקוּ עֻלּוֹ:
Nor will He take a bribe: -i.e., to appease Him with money.   וְלֹא יִקַּח שֹֽׁחַד: לְפַיְּסוֹ בְּמָמוֹן:
18He executes the judgment of the orphan and widow, and He loves the stranger, to give him bread and clothing.   יחעֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְאַלְמָנָ֑ה וְאֹהֵ֣ב גֵּ֔ר לָ֥תֶת ל֖וֹ לֶ֥חֶם וְשִׂמְלָֽה:
He executes the judgment of the orphan and widow: [previously, in verse 17,] we had a description of God’s power. Now alongside His power, we find [a description of] His humility (Meg. 31a).   עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה: הֲרֵי גְּבוּרָה, וְאֵצֶל גְּבוּרָתוֹ אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ (מגילה ל"א):
and He loves the stranger, to give him bread and clothing: and this [provision of bread and clothing] is a matter of great importance, for the very essence of our father Jacob prayed for this [as it says], “And if He will give me bread to eat and a garment to wear” (Gen. 28: 20). - [Gen. Rabbah 70:5]   וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָֽה: וְדָבָר חָשׁוּב הוּא זֶה, שֶׁכָּל עַצְמוֹ שֶׁל יַעֲקֹב אָבִינוּ עַל זֶה נִתְפַּלֵּל (בראשית כ"ח) וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ (בראשית רבה ע'):
19You shall love the stranger, for you were strangers in the land of Egypt.   יטוַֽאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם:
[You shall love the stranger] for you were strangers: Do not reproach others with your own defect. — [B. M. 59b]   כִּֽי־גֵרִים הֱיִיתֶם: מוּם שֶׁבְּךָ אַל תֹּאמַר לַחֲבֵרְךָ (בבא מציעא נ"ט):
20You shall fear the Lord, your God, worship Him, and cleave to Him and swear by His Name.   כאֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ תִּירָ֖א אֹת֣וֹ תַֽעֲבֹ֑ד וּב֣וֹ תִדְבָּ֔ק וּבִשְׁמ֖וֹ תִּשָּׁבֵֽעַ:
You shall fear the Lord, your God: and worship Him and cleave to Him. After you have all these qualities, then you may swear by His Name.   אֶת־ה' אֱלֹהֶיךָ תִּירָא: וְתַעֲבֹד לוֹ וְתִדְבַּק בּוֹ, וּלְאַחַר שֶׁיִּהְיוּ בְךָ כָּל הַמִּדּוֹת הַלָּלוּ, אָז בִּשְׁמוֹ תִּשָּׁבֵעַ:
21He is your praise and He is your God, Who did these great and awesome things for you, which your eyes have seen.   כאה֥וּא תְהִלָּֽתְךָ֖ וְה֣וּא אֱלֹהֶ֑יךָ אֲשֶׁר־עָשָׂ֣ה אִתְּךָ֗ אֶת־הַגְּדֹלֹ֤ת וְאֶת־הַנּֽוֹרָאֹת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר רָא֖וּ עֵינֶֽיךָ:
22With seventy souls, Your forefathers descended to Egypt, and now the Lord, your God, has made you as the stars of heaven in abundance.   כבבְּשִׁבְעִ֣ים נֶ֔פֶשׁ יָֽרְד֥וּ אֲבֹתֶ֖יךָ מִצְרָ֑יְמָה וְעַתָּ֗ה שָֽׂמְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כְּכֽוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹֽב:

Devarim (Deuteronomy) Chapter 11

1[Therefore] you shall love the Lord, your God, keep His charge, His statutes, His ordinances, and His commandments, all the days.   אוְאָ֣הַבְתָּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְשָֽׁמַרְתָּ֣ מִשְׁמַרְתּ֗וֹ וְחֻקֹּתָ֧יו וּמִשְׁפָּטָ֛יו וּמִצְו‍ֹתָ֖יו כָּל־הַיָּמִֽים:
2And you shall know this day; that [I speak] not with your children, who did not know and who did not see the chastisement of the Lord, your God, His greatness, His mighty hand, and His outstretched arm,   בוִֽידַעְתֶּם֘ הַיּוֹם֒ כִּ֣י | לֹ֣א אֶת־בְּנֵיכֶ֗ם אֲשֶׁ֤ר לֹא־יָֽדְעוּ֙ וַֽאֲשֶׁ֣ר לֹֽא־רָא֔וּ אֶת־מוּסַ֖ר יְהֹוָ֣ה אֱלֹֽהֵיכֶ֑ם אֶת־גָּדְל֕וֹ אֶת־יָדוֹ֙ הַֽחֲזָקָ֔ה וּזְרֹע֖וֹ הַנְּטוּיָֽה:
And you shall know this day: Set your attention to know, understand, and accept my reproof.   וִֽידַעְתֶּם הַיּוֹם: תְּנוּ לֵב לָדַעַת וּלְהָבִין ולְקַבֵּל תּוֹכַחְתִּי:
that not with your children: am I now speaking, who would be able to say, “We did not know or see all this.”   כִּי לֹא אֶת־בְּנֵיכֶם: אֲנִי מְדַבֵּר עַכְשָׁו, שֶׁיּוּכְלוּ לוֹמַר אָנוּ לֹא יָדַעְנוּ וְלֹא רָאִינוּ בְּכָל זֶה:
3His signs, and His deeds, which He performed in the midst of Egypt, to Pharaoh, king of Egypt and to his entire land,   גוְאֶת־אֹֽתֹתָיו֙ וְאֶת־מַֽעֲשָׂ֔יו אֲשֶׁ֥ר עָשָׂ֖ה בְּת֣וֹךְ מִצְרָ֑יִם לְפַרְעֹ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וּלְכָל־אַרְצֽוֹ:
4and what He did to the army of Egypt, to its steeds, and to its chariots, that He caused the waters of the Red Sea to inundate them when they pursued you, and the Lord destroyed them, to this day,   דוַֽאֲשֶׁ֣ר עָשָׂה֩ לְחֵ֨יל מִצְרַ֜יִם לְסוּסָ֣יו וּלְרִכְבּ֗וֹ אֲשֶׁ֨ר הֵצִ֜יף אֶת־מֵ֤י יַם־סוּף֙ עַל־פְּנֵיהֶ֔ם בְּרָדְפָ֖ם אַֽחֲרֵיכֶ֑ם וַיְאַבְּדֵ֣ם יְהֹוָ֔ה עַ֖ד הַיּ֥וֹם הַזֶּֽה:
5and what He did for you in the desert, until you arrived at this place,   הוַֽאֲשֶׁ֥ר עָשָׂ֛ה לָכֶ֖ם בַּמִּדְבָּ֑ר עַד־בֹּֽאֲכֶ֖ם עַד־הַמָּק֥וֹם הַזֶּֽה:
6and what He did to Dathan and Abiram, sons of Eliab, the son of Reuben, that the earth opened its mouth and swallowed them up and their households and their tents, and all the possessions at their feet, in the midst of all Israel.   ווַֽאֲשֶׁ֨ר עָשָׂ֜ה לְדָתָ֣ן וְלַֽאֲבִירָ֗ם בְּנֵ֣י אֱלִיאָב֘ בֶּן־רְאוּבֵן֒ אֲשֶׁ֨ר פָּֽצְתָ֤ה הָאָ֨רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלָעֵ֥ם וְאֶת־בָּֽתֵּיהֶ֖ם וְאֶת־אָֽהֳלֵיהֶ֑ם וְאֵ֤ת כָּל־הַיְקוּם֙ אֲשֶׁ֣ר בְּרַגְלֵיהֶ֔ם בְּקֶ֖רֶב כָּל־יִשְׂרָאֵֽל:
[That the earth opened its mouth, and swallowed them up…] in the midst of all Israel: Wherever one of them fled, there the earth split under him and swallowed him up; these are the words of Rabbi Judah. Rabbi Nehemiah said to him: But has it not already been stated, “And the earth opened its mouth” (Num. 16:32), and not, “its mouths” [implying that the earth opened up at only one place]? Rabbi Judah said to him: How, then, do you [Reggio ed.] explain: “in the midst of all Israel” [implying it opened up in many areas]? Rabbi Nehemiah replied to him: The earth began to slope as a funnel, and wherever one of them happened to be, he rolled down until he reached the place where the earth was split (Tanchuma Buber , addendum to Korach 4).   בְּקֶרֶב כָּל־יִשְׂרָאֵֽל: כָּל מָקוֹם שֶׁהָיָה אֶחָד מֵהֶם בּוֹרֵחַ הָאָרֶץ נִבְקַעַת מִתַּחְתָּיו וּבוֹלַעְתּוֹ, אֵלּוּ דִּבְרֵי רַבִּי יְהוּדָה, אָמַר לוֹ רַבִּי נְחֶמְיָה וַהֲלֹא כְבָר נֶאֱמַר (במדבר ט"ז) וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ – וְלֹא פִּיּוֹתֶיהָ. אָמַר לוֹ וּמָה אֲנִי מְקַיֵּם בקרב כל ישראל? אָמַר לוֹ שֶׁנַּעֲשֵׂית הָאָרֶץ מִדְרוֹן כְּמַשְׁפֵּךְ, וְכָל מָקוֹם שֶׁהָיָה אֶחָד מֵהֶם הָיָה מִתְגַּלְגֵּל וּבָא עַד מְקוֹם הַבְּקִיעָה (עי' ילקוט שמעוני תשנ"ב):
and all the possessions at their feet: Heb. וְאֶת כָּל-הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם This is a man’s money, which sets him on his feet. - [San. 110a]   וְאֶת־כָּל־הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם: זֶה מָמוֹנוֹ שֶׁל אָדָם שֶׁמַּעֲמִידוֹ עַל רַגְלָיו (סנהדרין ק"י):
7But your eyes, which have seen all the great work of the Lord, which He did.   זכִּ֤י עֵֽינֵיכֶם֙ הָֽרֹאֹ֔ת אֵ֛ת כָּל־מַֽעֲשֵׂ֥ה יְהֹוָ֖ה הַגָּדֹ֑ל אֲשֶׁ֖ר עָשָֽׂה:
But your eyes, which have seen: This is connected to the verse stated above (verse 2), “That [I speak] not with your children, who did not know…,” but rather with you-“your eyes, which have seen…” [i.e. to you, whose eyes have seen…]   כִּי עֵֽינֵיכֶם הָֽרֹאֹת: מֻסָּב עַל הַמִּקְרָא הָאָמוּר לְמַעְלָה – כִּי לֹא אֶת בְּנֵיכֶם אֲשֶׁר לֹא יָדְעוּ כִּי אִם עִמָּכֶם אֲשֶׁר עֵינֵיכֶם הָרֹאֹת וְגוֹ':
8[Therefore] keep all the commandments that I command you this day, in order that you may be strong and come and possess the land to which you are crossing, to possess it,   חוּשְׁמַרְתֶּם֙ אֶת־כָּל־הַמִּצְוָ֔ה אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לְמַ֣עַן תֶּֽחֶזְק֗וּ וּבָאתֶם֙ וִירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹֽבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ:
9and in order that you may prolong your days on the land that the Lord swore to your forefathers to give to them and to their seed a land flowing with milk and honey.   טוּלְמַ֨עַן תַּֽאֲרִ֤יכוּ יָמִים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁר֩ נִשְׁבַּ֨ע יְהֹוָ֧ה לַֽאֲבֹֽתֵיכֶ֛ם לָתֵ֥ת לָהֶ֖ם וּלְזַרְעָ֑ם אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:

Sixth Portion

Devarim (Deuteronomy) Chapter 11

10For the land to which you are coming to possess is not like the land of Egypt, out of which you came, where you sowed your seed and which you watered by foot, like a vegetable garden.   יכִּ֣י הָאָ֗רֶץ אֲשֶׁ֨ר אַתָּ֤ה בָא־שָׁ֨מָּה֙ לְרִשְׁתָּ֔הּ לֹ֣א כְאֶ֤רֶץ מִצְרַ֨יִם֙ הִ֔וא אֲשֶׁ֥ר יְצָאתֶ֖ם מִשָּׁ֑ם אֲשֶׁ֤ר תִּזְרַע֙ אֶת־זַרְעֲךָ֔ וְהִשְׁקִ֥יתָ בְרַגְלְךָ֖ כְּגַ֥ן הַיָּרָֽק:
[The land to which you come…] is not like the land of Egypt: but better than it. This promise was made to Israel when they left Egypt, for they would say, “Perhaps we will not come to a land as good and beautiful as this one.” One might think that Scripture is speaking derogatorily of it [the Land of Israel], and so he said to them: It is not like the land of Egypt, but it is worse than it! Therefore, Scripture says, “And Hebron was built seven years before Zoan of Egypt…” (Num. 13:22): One man built [both of] them-Ham built Zoan for his son, Mizraim, and he built Hebron for Canaan [his other son]. It is customary that one first builds the better city and afterwards builds the inferior one, because the refuse [left over] from the first, he puts into the second, and in any case, the favorite one first. Thus we learn that Hebron was a more beautiful city than Zoan. Egypt was superior to all other lands, as is stated [of it], “like the garden of the Lord, like the land of Egypt” (Gen. 13:10), and Zoan was the best of the land of Egypt, as it was the seat of royalty, for so it is stated:“For his princes were in Zoan” (Isa. 30:4), and Hebron was the worst city of Eretz Israel. For this reason, they set it apart for a burial ground, and yet it was better than Zoan. In Tractate Kethuboth (112a), however, our Rabbis explained the above in another manner: Is it possible that a man would build a house for his younger son [here Canaan], and only afterwards for his older son [Mizraim]? We must therefore explain [the meaning of וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה to be] that Hebron was built up seven times better than Zoan.   לֹא כְאֶרֶץ מִצְרַיִם הִוא: אֶלָּא טוֹבָה הֵימֶנָּה, וְנֶאֶמְרָה הַבְטָחָה זוֹ לְיִשְׂרָאֵל בִּיצִיאָתָם מִמִּצְרַיִם, שֶׁהָיוּ אוֹמְרִים שֶׁמָּא לֹא נָבֹא אֶל אֶרֶץ טוֹבָה וְיָפָה כָּזוֹ. יָכוֹל בִּגְנוּתָהּ הַכָּתוּב מְדַבֵּר, וְכָךְ אָמַר לָהֶם לֹא כְּאֶרֶץ מִצְרַיִם הִיא אֶלָּא רָעָה הֵימֶנָּה? תַּלְמוּד לוֹמָר "וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה לִפְנֵי וְגוֹ'" (במדבר י"ג), אָדָם אֶחָד בְּנָאָן, חָם בָּנָה צֹעַן לְמִצְרַיִם בְּנוֹ, וְחֶבְרוֹן לִכְנַעַן, דֶּרֶךְ אֶרֶץ אָדָם בּוֹנֶה אֶת הַנָּאֶה וְאַחַר כָּךְ בּוֹנֶה אֶת הַגָּרוּעַ, שֶׁפְּסָלְתּוֹ שֶׁל רִאשׁוֹן הוּא נוֹתֵן בַּשֵּׁנִי, וּבְכָל מָקוֹם הֶחָבִיב קוֹדֵם, הָא לָמַדְתָּ שֶׁחֶבְרוֹן יָפָה מִצֹּעַן; וּמִצְרַיִם מְשֻׁבַּחַת מִכָּל הָאֲרָצוֹת שֶׁנֶּאֱמַר (בראשית י"ג) "כְּגַן ה' כְּאֶרֶץ מִצְרַיִם", וְצֹעַן שֶׁבַח מִצְרַיִם הִיא שֶׁהִיא מְקוֹם מַלְכוּת, שֶׁכֵּן הוּא אוֹמֵר (ישעיהו ל') "כִּי הָיוּ בְצֹעַן שָׂרָיו", וְחֶבְרוֹן פְּסָלְתָּהּ שֶׁל יִשְׂרָאֵל, לְכָךְ הִקְצוּהָ לְקְבוּרַת מֵתִים, וְאַף עַל פִּי כֵן הִיא יָפָה מִצֹּעַן. וּבִכְתֻבּוֹת (דף קי"ב) דָּרְשׁוּ בְּעִנְיָן אַחֵר, אֶפְשָׁר אָדָם בּוֹנֶה בַיִת לִבְנוֹ הַקָּטָן וְאַחַר כָּךְ לִבְנוֹ הַגָּדוֹל? אֶלָּא שֶׁמְּבֻנָּה עַל אֶחָד מִשִּׁבְעָה בְּצֹעַן:
[The land of Egypt,] out of which you came: Even the land of Goshen and the land of Rameses in which you dwelt, and which is the best of the land of Egypt, as it is said, “in the best of the land, [in the land of Rameses]” (Gen. 47:11)-even that is not like the land of Israel.   אֲשֶׁר יְצָאתֶם מִשָּׁם: אֲפִלּוּ אֶרֶץ רַעְמְסֵס אֲשֶׁר יְשַׁבְתֶּם בָּהּ וְהִיא בְּמֵיטַב אֶרֶץ מִצְרַיִם, שֶׁנֶּאֱמַר "בְּמֵיטַב הָאָרֶץ וְגוֹ'" (בראשית מ"ז), אַף הִיא אֵינָהּ כְּאֶרֶץ יִשְׂרָאֵל:
[like the land of Egypt…] which you watered by foot: The land of Egypt required bringing water from the Nile by foot in order to water it; you had to rise from your sleep and toil. And only the low-lying areas were watered [i.e., were irrigated by the Nile], but not the high land, so you had to carry up water from the lower to the higher areas. But this [land, namely Canaan] “absorbs water from the rains of heaven.” While you sleep in your bed, the Holy One, blessed is He, waters both low and high areas, both areas that are exposed and those that are not, all at once [Sifrei]   וְהִשְׁקִיתָ בְרַגְלְךָ: אֶרֶץ מִצְרַיִם הָיְתָה צְרִיכָה לְהָבִיא מַיִם מִנִּילוּס, בְּרַגְלְךָ, וּלְהַשְׁקוֹתָהּ – צָרִיךְ אַתָּה לִנְדֹּד מִשְּׁנָתְךָ וְלַעֲמֹל, וְהַנָּמוּךְ שׁוֹתֶה וְלֹא הַגָּבוֹהַּ, וְאַתָּה מַעֲלֶה הַמַּיִם מִן הַנָּמוּךְ לַגָּבוֹהַּ, אֲבָל זוֹ למטר השמים תשתה מים – אַתָּה יָשֵׁן עַל מִטָּתְךָ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁקֶה נָמוּךְ וְגָבוֹהּ גָּלוּי וְשֶׁאֵינוֹ גָלוּי כְּאֶחָת (ספרי):
like a vegetable garden: which does not have enough water from rain, and one has to water it by foot, [carrying water] upon one’s shoulder.   כְּגַן הַיָּרָֽק: שֶׁאֵין דַּי לוֹ בִגְשָׁמִים וּמַשְׁקִין אוֹתוֹ בָּרֶגֶל וּבַכָּתֵף:
11But the land, to which you pass to possess, is a land of mountains and valleys and absorbs water from the rains of heaven,   יאוְהָאָ֗רֶץ אֲשֶׁ֨ר אַתֶּ֜ם עֹֽבְרִ֥ים שָׁ֨מָּה֙ לְרִשְׁתָּ֔הּ אֶ֥רֶץ הָרִ֖ים וּבְקָעֹ֑ת לִמְטַ֥ר הַשָּׁמַ֖יִם תִּשְׁתֶּה־מָּֽיִם:
a land of mountains and valleys: The mountain land is superior to the land of the plain: On the plain, in an area of land that would produce a kor [a measure of grain], one would actually sow only [enough seed to produce] a kor. On the mountain, however, from an area of land that would produce a kor, one could take out of it five kors, four from its four slopes and one on its summit. — [Sifrei 11:11]   אֶרֶץ הָרִים וּבְקָעֹת: מְשֻׁבָּח הָהָר מִן הַמִּישׁוֹר, שֶׁהַמִּישׁוֹר בְּבֵית כֹּר אַתָּה זוֹרֵעַ כֹּר, אֲבָל הָהָר בֵּית כֹּר מִמֶּנּוּ חֲמֵשֶׁת כֹּרִין – אַרְבָּעָה מֵאַרְבָּעָה שִׁפּוּעָיו וְאֶחָד בְּרֹאשׁוֹ:
and valleys: Heb. וּבְקָעֹת. These are plains.   וּבְקָעֹת: הֵן מִישׁוֹר:
12a land the Lord, your God, looks after; the eyes of Lord your God are always upon it, from the beginning of the year to the end of the year.   יבאֶ֕רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ דֹּרֵ֣שׁ אֹתָ֑הּ תָּמִ֗יד עֵינֵ֨י יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ בָּ֔הּ מֵֽרֵשִׁית֙ הַשָּׁנָ֔ה וְעַ֖ד אַֽחֲרִ֥ית שָׁנָֽה:
the Lord, your God, looks after: But does He not look after all lands, as it is said, “To rain on the earth where no man is” (Job 38:26)? Rather, it is as if God cares only for it, and with that caring, which He cares for it, He cares for all the [other] lands along with it. — [Sifrei 11:12]   אֲשֶׁר־ה' אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ: וַהֲלֹא כָּל הָאֲרָצוֹת דוֹרֵשׁ, שֶׁנֶּאֱמַר "לְהַמְטִיר עַל אֶרֶץ לֹא אִישׁ" (איוב ל"ח)? אֶלָּא כִּבְיָכוֹל אֵינוֹ דוֹרֵשׁ אֶלָּא אוֹתָהּ, וְעַל יְדֵי אוֹתָהּ דְּרִישָׁה שֶׁדּוֹרְשָׁהּ, דּוֹרֵשׁ אֶת כָּל הָאֲרָצוֹת עִמָּהּ:
the eyes of the Lord, your God, are always upon it: to see what it requires and to make for it new decrees, sometimes for good and sometimes for bad, as is found in [Tractate] Rosh Hashanah (17b).   תָּמִיד עֵינֵי ה' אֱלֹהֶיךָ בָּהּ: לִרְאוֹת מַה הִיא צְרִיכָה, וּלְחַדֵּשׁ בָּהּ גְּזֵרוֹת, עִתִּים לְטוֹבָה עִתִּים לְרָעָה כוּ', כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה (דף י"ז):
from the beginning of the year [to the end of the year]: At the beginning of the year [i.e., Rosh Hashanah], it is judged [by God] what will be at its conclusion (Rosh Hashanah 8a).   מֵֽרֵשִׁית הַשָּׁנָה: מֵרֹאשׁ הַשָּׁנָה נִדּוֹן מַה יְּהֵא בְּסוֹפָהּ (שם ח'):
13And it will be, if you hearken to My commandments that I command you this day to love the Lord, your God, and to serve Him with all your heart and with all your soul,   יגוְהָיָ֗ה אִם־שָׁמֹ֤עַ תִּשְׁמְעוּ֙ אֶל־מִצְו‍ֹתַ֔י אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּ֑וֹם לְאַֽהֲבָ֞ה אֶת־יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ וּלְעָבְד֔וֹ בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם:
And it will be, if you hearken: [The word] וְהָיָה is referring to what is said above (verse 11): “and absorbs water from the rains of heaven”   וְהָיָה אִם־שָׁמֹעַ: וְהָיָה מוּסָב עַל הָאָמוּר לְמַעְלָה, לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָּיִם:
And it will be, if you hearken: Heb. וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ lit., And it will be, if hearkening you will hearken. If you hearken to the old [i.e., if you study what you have already learned], you will hearken to the new [i.e., you will have a new and deeper understanding]. Similar is [the meaning of] “And it will be, if you forget” (אִם שָׁכֹחַ תִּשְׁכַּח) (Deut. 8:19): If you have begun to forget [the Torah you have learned], eventually you will forget all of it, for so it is written in the Megillah 1: “If you leave Me for one day, I will leave you for two days.” - [Sifrei on Deut. 11:22, Yerushalmi Ber. 9:5, Midrash Shmuel 1]   וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ: אִם שָׁמֹעַ בַּיָּשָׁן תִּשְׁמְעוּ בֶּחָדָשׁ, וְכֵן "אִם שָׁכֹחַ תִּשְׁכַּח" (דברים ח') – אִם הִתְחַלְתָּ לִשְׁכֹּחַ סוֹפְךָ שֶׁתִּשְׁכַּח כֻּלָּהּ, שֶׁכֵּן כְּתִיב בִּמְגִלָּה אִם תַּעַזְבֵנִי יוֹם יוֹמַיִם אֶעֶזְבֶךָּ:
command you this day: [“this day” suggests] that [the commandments] should [always] be to you as new, as though you had just heard them on this very day. — [Sifrei , 11:32]   מְצַוֶּה אֶתְכֶם הַיּוֹם: שֶׁיִּהְיוּ עֲלֵיכֶם חֲדָשִׁים, כְּאִלּוּ שְׁמַעְתֶּם בּוֹ בַיּוֹם (ספרי):
to love the Lord: You should not say: “I will learn in order to become rich,” [or] “in order to be referred to as ‘Rabbi,’” [or] “in order that I receive a reward.” Rather, whatever you do, do out of love [for God], and ultimately, the honor will come.- [Sifrei]   לְאַֽהֲבָה אֶת־ה': שֶׁלֹּא תֹאמַר הֲרֵי אֲנִי לוֹמֵד בִּשְׁבִיל שֶׁאֶהְיֶה עָשִׁיר, בִּשְׁבִיל שֶׁאֶקָּרֵא רַב, בִּשְׁבִיל שֶׁאֲקַבֵּל שָׂכָר, אֶלָּא כָּל מַה שֶּׁתַּעֲשֶׂה עֲשֵׂה מֵאַהֲבָה וְסוֹף הַכָּבוֹד לָבֹא (שם):
and to serve Him with all your heart: i.e. with a service of the heart, and that is prayer, for prayer is called service, as it is said, “your God, Whom you serve regularly” (Dan. 6:17). But was there a [Temple] service in Babylon? Rather, [the term service is used] because he prayed, as it is said, “where there were open windows [in his upper chamber opposite Jerusalem, and three times a day he kneeled on his knees and prayed…]” (Dan. 6:11). And so, too, it states regarding David, “My prayer shall be established like incense before You” (Ps. 141:2). - [Sifrei]   וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם: עֲבוֹדָה שֶׁהִיא בַּלֵּב, וְזוֹ הִיא תְפִלָּה, שֶׁהַתְּפִלָּה קְרוּיָה עֲבוֹדָה, שֶׁנֶּאֱמַר "אֱלָהָךְ דִּי אַנְתְּ פָּלַח לֵהּ בִּתְדִירָא" (דניאל ו'), וְכִי יֵשׁ פֻּלְחָן בְּבָבֶל? אֶלָּא עַל שֶׁהָיָה מִתְפַּלֵּל שֶׁנֶּאֱמַר (שם) "וְכַוִּין פְּתִיחָן לֵהּ וְגוֹ'"; וְכֵן בְּדָוִד הוּא אוֹמֵר (תהילים קמ"א) "תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ":
[To love the Lord…] with all your heart, and with all your soul: But did he not already admonish us, [by the words] “[And you shall love the Lord, your God,] with all your heart and with all your soul” (Deut. 6:5)? [That, however, was] an admonition addressed for the individual, [while this is] an admonition to the community. — [Sifrei]   בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶֽם: וַהֲלֹא כְּבָר הִזְהִיר "בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ" (דברים ו'), אֶלָּא אַזְהָרָה לַיָּחִיד, אַזְהָרָה לַצִּבּוּר (ספרי):
14I will give the rain of your land at its time, the early rain and the latter rain, and you will gather in your grain, your wine, and your oil.   ידוְנָֽתַתִּ֧י מְטַר־אַרְצְכֶ֛ם בְּעִתּ֖וֹ יוֹרֶ֣ה וּמַלְק֑וֹשׁ וְאָֽסַפְתָּ֣ דְגָנֶ֔ךָ וְתִירֽשְׁךָ֥ וְיִצְהָרֶֽךָ:
I will give the rain of your land: You will have done what is [incumbent upon] you; [so] I will do what is [incumbent] upon Me. — [Sifrei]   וְנָֽתַתִּי מְטַר־אַרְצְכֶם: עֲשִׂיתֶם מַה שֶּׁעֲלֵיכֶם אַף אֲנִי אֶעֱשֶׂה מַה שֶּׁעָלַי (שם):
at its time: At night, so it will not disturb you. Another explanation of “at its time” is: On Sabbath [Friday] nights, when everyone is at home.   בְּעִתּוֹ: בַּלֵּילוֹת שֶׁלֹּא יַטְרִיחוּ אֶתְכֶם; דָּבָר אַחֵר – בְּעִתּוֹ בְּלֵילֵי שַׁבָּתוֹת שֶׁהַכֹּל מְצוּיִין בְּבָתֵּיהֶם:
the early rain: Heb. יוֹרֶה. This is the rain that falls after [the] sowing [season], which thoroughly sates (מְרַוֶּה) the soil and the seeds.   יוֹרֶה: הִיא רְבִיעָה הַנּוֹפֶלֶת לְאַחַר הַזְּרִיעָה, שֶׁמַּרְוָה אֶת הָאָרֶץ וְאֶת הַזְּרָעִים:
the latter rain: Heb. מַלְקוֹשׁ. The rain that falls just before the harvest time, to fill the grain on its stalks. The term מַלְקוֹשׁ refers to something that is late, as in the Targum [Onkelos], we translate וְהָיָה הָעֲטֻפִים לְלָבָן “the ones that delayed were Laban’s” (Gen. 30:42) as לְקִישַׁיָּא. Another explanation: For this reason, it is called מַלְקוֹשׁ namely because it falls upon the ears (מְלִילוֹת) and the stalks (קַשִּׁין) [i.e., just before the harvest, thus מַלְקוֹשׁ is a combination of these two words].   מלקוש: רְבִיעָה הַיּוֹרֶדֶת סָמוּךְ לַקָּצִיר, לְמַלֹּאת הַתְּבוּאָה בְּקַשֶּׁיהָ. וּלְשׁוֹן מַלְקוֹשׁ דָּבָר הַמְאֻחָר כְּדִמְתַרְגְּמִינָן (בראשית ל') "וְהָיָה הָעֲטֻפִים לְלָבָן" – לַקִּישַׁיָּא; דָּבָר אַחֵר – לְכָךְ נִקְרֵאת מַלְקוֹשׁ, שֶׁיּוֹרֶדֶת עַל הַמְּלִילוֹת וְעַל הַקַּשִּׁין:
and you will gather in your grain: You will gather it into the house, and not your enemies, as it is said: “[The Lord swore…] 'I will no longer give your grain as food [to your enemies, and foreigners will no longer drink your wine….[But those who gather it in will eat it…” (Isa. 62:8, 9), and not as it is said “And it was when Israel had sown, [that Midian came up… and they destroyed the produce of the earth]” (Jud. 6:3, 4).   וְאָֽסַפְתָּ דְגָנֶךָ: אַתָּה תַאַסְפֶנּוּ אֶל הַבַּיִת וְלֹא אוֹיְבֶיךָ, כָּעִנְיָן שֶׁנֶּאֱמַר "אִם אֶתֵּן דְּגָנֵךְ וְגוֹ' כִּי מְאַסְפָיו יֹאכְלֻהוּ" (ישעיהו ס"ב) וְלֹא כָעִנְיָן שֶׁנֶּאֱמַר "וְהָיָה אִם זָרַע יִשְׂרָאֵל וְגוֹ'" (שופטים ו'):
15And I will give grass in your field for your livestock, and you will eat and be sated.   טווְנָֽתַתִּ֛י עֵ֥שֶׂב בְּשָֽׂדְךָ֖ לִבְהֶמְתֶּ֑ךָ וְאָֽכַלְתָּ֖ וְשָׂבָֽעְתָּ:
And I will give grass in your field [for your livestock]: so that you will not have to lead them to distant pastures. Another explanation: That you will be able to trim your grain all through the winter and cast it before your livestock, and if you refrain from doing this thirty days before the harvest, it will not produce any less grain. - [Sifrei]   וְנָֽתַתִּי עֵשֶׂב בְּשָֽׂדְךָ: שֶׁלֹּא תִצְטָרֵךְ לְהוֹלִיכָהּ לַמִּדְבָּרוֹת. דָּבָר אַחֵר — שֶׁתִּהְיֶה גּוֹזֵז תְּבוּאָתְךָ כָּל יְמוֹת הַגְּשָׁמִים וּמַשְׁלִיךְ לִפְנֵי בְהֶמְתְּךָ וְאַתָּה מוֹנֵעַ יָדְךָ מִמֶּנָּה שְׁלוֹשִׁים יוֹם קֹדֶם לַקָּצִיר וְאֵינָהּ פּוֹחֶתֶת מִדְּגָנָהּ (ספרי):
and you will eat and be sated: This is another blessing: That the bread will be blessed within the stomach, that you may eat and be sated.   וְאָֽכַלְתָּ וְשָׂבָֽעְתָּ: הֲרֵי זוֹ בְרָכָה אַחֶרֶת שֶׁתְּהֵא בְרָכָה מְצוּיָה בַּפַּת בְּתוֹךְ הַמֵּעַיִם ואכלת ושבעת:
16Beware, lest your heart be misled, and you turn away and worship strange gods and prostrate yourselves before them.   טזהִשָּֽׁמְר֣וּ לָכֶ֔ם פֶּן־יִפְתֶּ֖ה לְבַבְכֶ֑ם וְסַרְתֶּ֗ם וַֽעֲבַדְתֶּם֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וְהִשְׁתַּֽחֲוִיתֶ֖ם לָהֶֽם:
Beware, [lest your heart be misled]: Since you will eat and be full, beware that you do not rebel [against the Holy One, blessed is He], for nobody rebels against the Holy One, blessed is He, except out of satiety, as it is said, “lest you eat and be sated… and your herds and your flocks multiply… What does he [Moses] say after this? ”and your heart grows haughty, and you forget the Lord, your God" (Deut. 8:12-14).   הִשָּֽׁמְרוּ לָכֶם: כֵּיוָן שֶׁתִּהְיוּ אוֹכְלִים וּשְׂבֵעִים הִשָּׁמְרוּ לָכֶם שֶׁלֹּא תִבְעֲטוּ, שֶׁאֵין אָדָם מוֹרֵד בְּהַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מִתּוֹךְ שְׂבִיעָה, שֶׁנֶּאֱמַר "פֶּן תֹּאכַל וְשָׂבָעְתָּ וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן" (דברים ח'), מַה הוּא אוֹמֵר אַחֲרָיו? "וְרָם לְבָבֶךָ וְשָׁכַחְתָּ":
and you turn away: to depart from the Torah, and as a result of this, “and worship strange gods,” for as soon as a man departs from the Torah, he goes and cleaves to idolatry. Similarly, David said, “for they have driven me today, from cleaving to the Lord’s heritage, saying, 'Go, worship [strange gods]’” (I Sam. 26:19). But who [actually] said this to him? [He meant to say,] Since I am driven from being occupied with the Torah, I am closer to the danger of worshipping strange gods. — [Sifrei]   וְסַרְתֶּם: לִפְרֹשׁ מִן הַתּוֹרָה, וּמִתּוֹךְ כָּךְ ועבדתם אלהים אחרים, שֶׁכֵּיוָן שֶׁאָדָם פּוֹרֵשׁ מִן הַתּוֹרָה הוֹלֵךְ וּמִדַּבֵּק בְּעֲבוֹדָה זָרָה, וְכֵן דָּוִד אוֹמֵר "כִּי גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת ה' לֵאמֹר לֵךְ עֲבֹד וְגוֹ'" (שמואל א כ"ו), וּמִי אָמַר לוֹ כֵן? אֶלָּא כֵּיוָן שֶׁאֲנִי מְגֹרָשׁ מִלַּעֲסֹק בַּתּוֹרָה, הֲרֵינִי קָרוֹב לַעֲבֹד אֱלֹהִים אֲחֵרִים:
strange gods: [Gods] that are strangers to those who worship them. The worshipper cries out to it, but it does not answer him; consequently, it becomes to him as a stranger.   אֱלֹהִים אֲחֵרִים: שֶׁהֵם אֲחֵרִים לְעוֹבְדֵיהֶם – צוֹעֵק אֵלָיו וְאֵינוֹ עוֹנֵהוּ, נִמְצָא עָשׂוּי לוֹ כְּנָכְרִי (ספרי):
17And the wrath of the Lord will be kindled against you, and He will close off the heavens, and there will be no rain, and the ground will not give its produce, and you will perish quickly from upon the good land that the Lord gives you.   יזוְחָרָ֨ה אַף־יְהֹוָ֜ה בָּכֶ֗ם וְעָצַ֤ר אֶת־הַשָּׁמַ֨יִם֙ וְלֹא־יִֽהְיֶ֣ה מָטָ֔ר וְהָ֣אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑הּ וַֽאֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵעַל֙ הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁ֥ר יְהֹוָ֖ה נֹתֵ֥ן לָכֶֽם:
[The ground will not give] its produce: Heb. יְבוּלָהּ. It will not yield the quantity that you bring (מוֹבִיל) to it, as it said: “You have sown much, but you bring in little” (Hag. 1:6). - [Sifrei]   אֶת־יְבוּלָהּ: אַף מַה שֶּׁאַתָּה מוֹבִיל לָהּ, כָּעִנְיָן שֶׁנֶּאֱמַר (חגי א') זְרַעְתֶּם הַרְבֵּה וְהָבֵא מְעָט (ספרי):
and you will perish quickly: In addition to all the other sufferings, I will exile you from the land that caused you to sin. This may be compared to a king who sent his son to a feast hall and admonished him, “Do not eat or drink more than necessary, so that you will arrive home clean.” The son, however, did not take heed. He ate and drank more than he needed, and he regurgitated and soiled all the guests. They took him by his hands and feet, and threw him behind the palace. — [Sifrei]   וַֽאֲבַדְתֶּם מְהֵרָה: עַל כָּל שְׁאָר הַיִּסּוּרִין אַגְלֶה אֶתְכֶן מִן הָאֲדָמָה שֶׁגָּרְמָה לָכֶם לַחֲטֹא; מָשָׁל לְמֶלֶךְ שֶׁשָּׁלַח בְּנוֹ לְבֵית הַמִּשְׁתֶּה וְהָיָה יוֹשֵׁב וּמַפְקִידוֹ אַל תֹּאכַל יוֹתֵר מִצָּרְכְּךָ, שֶׁתָּבֹא נָקִי לְבֵיתְךָ, וְלֹא הִשְׁגִּיחַ הַבֵּן הַהוּא, אָכַל וְשָׁתָה יוֹתֵר מִצָּרְכּוֹ, וְהֵקִיא וְטִנֵּף אֶת כָּל בְּנֵי הַמְּסִבָּה, נְטָלוּהוּ בְיָדָיו וּבְרַגְלָיו וּזְרָקוּהוּ אֲחוֹרֵי פַּלְטְרִין (שם):
quickly: I will give you no extensions. And if you ask: Was not an extension given to the generation of the flood, as it is said, “and his days will be [i.e., an extension will be given to him for] one hundred and twenty years” (Gen. 6:3)? [The answer is that] the generation of the flood had no one to learn from, but you do have someone to learn from. - [Sifrei]   מְהֵרָה: אֵינִי נוֹתֵן לָכֶם אַרְכָּא, וְאִם תֹּאמְרוּ וַהֲלֹא נִתְּנָה אַרְכָּא לְדוֹר הַמַּבּוּל שֶׁנֶּאֱמַר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה (בראשית ו') דּוֹר הַמַּבּוּל לֹא הָיָה לָהֶם מִמִּי לִלְמֹד וְאַתֶּם יֵשׁ לָכֶם מִמִּי לִלְמֹד (ספרי):
18And you shall set these words of Mine upon your heart and upon your soul, and bind them for a sign upon your hand and they shall be for ornaments between your eyes.   יחוְשַׂמְתֶּם֙ אֶת־דְּבָרַ֣י אֵ֔לֶּה עַל־לְבַבְכֶ֖ם וְעַל־נַפְשְׁכֶ֑ם וּקְשַׁרְתֶּ֨ם אֹתָ֤ם לְאוֹת֙ עַל־יֶדְכֶ֔ם וְהָי֥וּ לְטֽוֹטָפֹ֖ת בֵּ֥ין עֵֽינֵיכֶֽם:
And you shall set these words of Mine: Even after you have been exiled, make yourselves distinctive with My commandments: Put on tefillin and make mezuzoth, so that these will not be new to you when you return. Similarly, it is said, “Set up markers for yourself” (Jer. 31:20). - [Sifrei]   וְשַׂמְתֶּם אֶת־דְּבָרַי: אַף לְאַחַר שֶׁתִּגְלוּ הֱיוּ מְצֻיָּנִים בַּמִּצְווֹת, הַנִּיחוּ תְּפִלִּין, עֲשׂוּ מְזוּזוֹת, כְּדֵי שֶׁלֹּא יִהְיוּ לָכֶם חֲדָשִׁים כְּשֶׁתַּחְזְרוּ, וְכֵן הוּא אוֹמֵר (ירמיהו ל"א) הַצִּיבִי לָךְ צִיֻּנִים (ספרי):
19And you shall teach them to your sons to speak with them, when you sit in your house and when you walk on the way and when you lie down and when you rise.   יטוְלִמַּדְתֶּ֥ם אֹתָ֛ם אֶת־בְּנֵיכֶ֖ם לְדַבֵּ֣ר בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֨ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ:
[And you shall teach them to your sons,] to speak with them: From the moment your son knows how to speak, teach him, “Moses commanded us the Torah” (Deut. 33:4). Let him learn speech through this (Sukkah 42a). From this, our Rabbis taught: When the infant begins to talk, his father should speak to him in the Holy Tongue, and should teach him the Torah. If he does not do this, it is as though he buries him, as it is stated [here], “And you shall teach them to your sons to speak with them…” [in order that your days may increase, and the days of your children].   לְדַבֵּר בָּם: מִשָּׁעָה שֶׁהַבֵּן יוֹדֵעַ לְדַבֵּר, לַמְּדֵהוּ "תּוֹרָה צִוָּה לָנוּ מֹשֶׁה" שֶׁיְּהֵא זֶה לִמּוּד דִּבּוּרוֹ; מִכָּאן אָמְרוּ כְּשֶׁהַתִּינוֹק מַתְחִיל לְדַבֵּר אָבִיו מֵשִׂיחַ עִמּוֹ בִּלְשׁוֹן הַקֹּדֶשׁ וּמְלַמְּדוֹ תוֹרָה, וְאִם לֹא עָשָׂה כֵן הֲרֵי הוּא כְאִלּוּ קוֹבְרוֹ, שֶׁנֶּאֱמַר ולמדתם אתם את בניכם לדבר בם וגו'.
20And you shall inscribe them upon the doorposts of your house and upon your gates,   כוּכְתַבְתָּ֛ם עַל־מְזוּז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ:
21in order that your days may increase and the days of your children, on the land which the Lord swore to your forefathers to give them, as the days of heaven above the earth.   כאלְמַ֨עַן יִרְבּ֤וּ יְמֵיכֶם֙ וִימֵ֣י בְנֵיכֶ֔ם עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהֹוָ֛ה לַֽאֲבֹֽתֵיכֶ֖ם לָתֵ֣ת לָהֶ֑ם כִּימֵ֥י הַשָּׁמַ֖יִם עַל־הָאָֽרֶץ:
in order that your days may increase and the days of your children: If you do so, they will increase, but if not, they will not increase, for the words of the Torah may be interpreted, so that we may deduce from a negative statement its positive inference, and from a positive statement, its negative inference. — [Sifrei]   לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם: אִם עֲשִׂיתֶם כֵּן יִרְבּוּ, וְאִם לָאו לֹא יִרְבּוּ, שֶׁדִּבְרֵי תוֹרָה נִדְרָשִׁין מִכְּלַל לָאו הֵן וּמִכְּלַל הֵן לָאו (ספרי):
[the land which the Lord swore to your forefathers] to give them: it is not written here “to give you,” but rather, “to give them.” From this, we learn that [the tenet of] the resurrection of the dead has its basis from the Torah. — [Sifrei]   לָתֵת לָהֶם: לָתֵת לָכֶם אֵין כְּתִיב כָּאן, אֶלָּא לָתֵת לָהֶם, מִכָּאן מָצִינוּ לְמֵדִים תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה:

Seventh Portion

Devarim (Deuteronomy) Chapter 11

22For if you keep all these commandments which I command you to do them, to love the Lord, your God, to walk in all His ways, and to cleave to Him,   כבכִּי֩ אִם־שָׁמֹ֨ר תִּשְׁמְר֜וּן אֶת־כָּל־הַמִּצְוָ֣ה הַזֹּ֗את אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם לַֽעֲשׂתָ֑הּ לְאַֽהֲבָ֞ה אֶת־יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם לָלֶ֥כֶת בְּכָל־דְּרָכָ֖יו וּלְדָבְקָה־בֽוֹ:
For if you keep [all these commandments]: Heb. שָׁמֹר תִּשְׁמְרוּן [The repetition of שָׁמֹר is to] admonish us many times to be careful with one’s learning, lest it be forgotten. - [Sifrei]   שָׁמֹר תִּשְׁמְרוּן: אַזְהָרַת שְׁמִירוֹת הַרְבֵּה, לְהִזָּהֵר בְּתַלְמוּדוֹ שֶׁלֹּא יִשְׁתַּכַּח (שם):
to walk in all His ways: God is merciful, so you, too, be merciful; He bestows loving-kindness, so you, too, bestow loving-kindness. — [Sifrei]   לָלֶכֶת בְּכָל־דְּרָכָיו: הוּא רַחוּם וְאַתָּה תְּהֵא רַחוּם, הוּא גּוֹמֵל חֲסָדִים וְאַתָּה גּוֹמֵל חֲסָדִים (שם):
and to cleave to Him: Is it possible to say this? Is God not “a consuming fire” (Deut. 4:24)? Rather, it means: Cleave to the disciples and the Sages, and I will consider it as though you cleave to Me. — [Sifrei]   וּלְדָבְקָה־בֽוֹ: אֶפְשָׁר לוֹמַר כֵּן? וַהֲלֹא אֵשׁ אוֹכְלָה הוּא? אֶלָּא הִדַּבֵּק בַּתַּלְמִידִים וּבַחֲכָמִים וּמַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ נִדְבַּקְתָּ בּוֹ (ספרי):
23then the Lord will drive out all these nations from before you, and you will possess nations greater and stronger than you.   כגוְהוֹרִ֧ישׁ יְהֹוָ֛ה אֶת־כָּל־הַגּוֹיִ֥ם הָאֵ֖לֶּה מִלִּפְנֵיכֶ֑ם וִירִשְׁתֶּ֣ם גּוֹיִ֔ם גְּדֹלִ֥ים וַֽעֲצֻמִ֖ים מִכֶּֽם:
Then the Lord will drive out [all these nations from before you]: Since you have fulfilled what is [incumbent] upon you, I will do what is [incumbent] upon Me. — [Sifrei]   וְהוֹרִישׁ ה': עֲשִׂיתֶם מַה שֶּׁעֲלֵיכֶם, אַף אֲנִי אֶעֱשֶׂה מַה שֶּׁעָלַי (שם):
stronger than you: You are strong, but they are stronger than you, for if it were not that the Israelites were strong, what is the praise that he [Moses] is praising the Amorites by saying of them that they are, “stronger than you”? But, [the answer is that] you are stronger than all other nations and they [the Amorites] are stronger than you. — [Sifrei]   וַֽעֲצֻמִים מִכֶּֽם: אַתֶּם גִּבּוֹרִים, וְהֵם גִּבּוֹרִים מִכֶּם, שֶׁאִם לֹא שֶׁיִּשְׂרָאֵל גִּבּוֹרִים מַה הַשֶּׁבַח הַהוּא שֶׁמְּשַׁבֵּחַ אֶת הָאֱמוֹרִיִּים לוֹמַר וַעֲצוּמִים מִכֶּם? אֶלָּא אַתֶּם גִּבּוֹרִים מִשְּׁאָר הָאֻמּוֹת, וְהֵם גִּבּוֹרִים מִכֶּם (ע' שם):
24Every place upon which the soles of your feet will tread, will be yours: from the desert and the Lebanon, from the river, the Euphrates River, and until the western sea, will be your boundary.   כדכָּל־הַמָּק֗וֹם אֲשֶׁ֨ר תִּדְרֹ֧ךְ כַּף־רַגְלְכֶ֛ם בּ֖וֹ לָכֶ֣ם יִֽהְיֶ֑ה מִן־הַמִּדְבָּ֨ר וְהַלְּבָנ֜וֹן מִן־הַנָּהָ֣ר נְהַר־פְּרָ֗ת וְעַד֙ הַיָּ֣ם הָאַֽחֲר֔וֹן יִֽהְיֶ֖ה גְּבֻֽלְכֶֽם:
25No man will stand up before you; the Lord your God will cast the fear of you and the dread of you on all the land upon which you tread, as He spoke to you.   כהלֹֽא־יִתְיַצֵּ֥ב אִ֖ישׁ בִּפְנֵיכֶ֑ם פַּחְדְּכֶ֨ם וּמוֹרַֽאֲכֶ֜ם יִתֵּ֣ן | יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם עַל־פְּנֵ֤י כָל־הָאָ֨רֶץ֙ אֲשֶׁ֣ר תִּדְרְכוּ־בָ֔הּ כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם:
No man will stand up [before you]: From this verse it is understood only [that] “a man” [will not be able to stand up before Israel]. How do we know that a nation, a family, or a woman with her witchcraft will also not be able to stand up before Israel? Therefore, it says: לֹא-יִתְיַצֵּב, “there will be no standing up [before you]”-at all. If so, why does it say: “man?” [It means any man], even as [mighty as] Og, king of Bashan. - [Sifrei]   לֹֽא־יִתְיַצֵּב אִישׁ וגו': אֵין לִי אֶלָּא אִישׁ, אֻמָּה וּמִשְׁפָּחָה וְאִשָּׁה בִּכְשָׁפֶיהָ מִנַּיִן? תַּלְמוּד לוֹמַר "לֹא יִתְיַצֵּב" מִכָּל מָקוֹם, אִם כֵּן מַה תַּלְמוּד לוֹמַר "אִישׁ"? אֲפִלּוּ כְעוֹג מֶלֶךְ הַבָּשָׁן (שם):
The Lord… will cast the fear of you and the dread of you [on all the land]: Heb. פַּחְדְּכֶם וּמוֹרַאֲכֶם. Is not פַּחַד the same as מוֹרָא [both meaning fear]? But [the answer is that] פַּחְדְּכֶם “the fear of you,” refers to those near by, and מוֹרַאֲכֶם, “the dread of you,” to those distant, for פַּחַד denotes “sudden fear,” and מוֹרָא denotes anxiety enduring many days.   פַּחְדְּכֶם וּמוֹרַֽאֲכֶם: וַהֲלֹא פַּחַד הוּא מוֹרָא? אֶלָּא פַּחְדְּכֶם עַל הַקְּרוֹבִים וּמוֹרַאֲכֶם עַל הָרְחוֹקִים; פַּחַד לְשׁוֹן בְּעִיתַת פִּתְאֹם, מוֹרָא לְשׁוֹן דְּאָגָה מִיָּמִים רַבִּים:
as He spoke to you: And where did He speak [about this]? “I will cast My terror before you” (Exod. 23:27). - [Sifrei]   כַּֽאֲשֶׁר דִּבֶּר לָכֶֽם: וְהֵיכָן דִּבֵּר? (שמות כ"ג) אֶת אֵימָתִי אֲשַׁלַּח לְפָנֶיךָ וְגוֹ' (ספרי שם):

Maftir Portion

Devarim (Deuteronomy) Chapter 11

22For if you keep all these commandments which I command you to do them, to love the Lord, your God, to walk in all His ways, and to cleave to Him,   כבכִּי֩ אִם־שָׁמֹ֨ר תִּשְׁמְר֜וּן אֶת־כָּל־הַמִּצְוָ֣ה הַזֹּ֗את אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם לַֽעֲשׂתָ֑הּ לְאַֽהֲבָ֞ה אֶת־יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם לָלֶ֥כֶת בְּכָל־דְּרָכָ֖יו וּלְדָבְקָה־בֽוֹ:
For if you keep [all these commandments]: Heb. שָׁמֹר תִּשְׁמְרוּן [The repetition of שָׁמֹר is to] admonish us many times to be careful with one’s learning, lest it be forgotten. - [Sifrei]   שָׁמֹר תִּשְׁמְרוּן: אַזְהָרַת שְׁמִירוֹת הַרְבֵּה, לְהִזָּהֵר בְּתַלְמוּדוֹ שֶׁלֹּא יִשְׁתַּכַּח (שם):
to walk in all His ways: God is merciful, so you, too, be merciful; He bestows loving-kindness, so you, too, bestow loving-kindness. — [Sifrei]   לָלֶכֶת בְּכָל־דְּרָכָיו: הוּא רַחוּם וְאַתָּה תְּהֵא רַחוּם, הוּא גּוֹמֵל חֲסָדִים וְאַתָּה גּוֹמֵל חֲסָדִים (שם):
and to cleave to Him: Is it possible to say this? Is God not “a consuming fire” (Deut. 4:24)? Rather, it means: Cleave to the disciples and the Sages, and I will consider it as though you cleave to Me. — [Sifrei]   וּלְדָבְקָה־בֽוֹ: אֶפְשָׁר לוֹמַר כֵּן? וַהֲלֹא אֵשׁ אוֹכְלָה הוּא? אֶלָּא הִדַּבֵּק בַּתַּלְמִידִים וּבַחֲכָמִים וּמַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ נִדְבַּקְתָּ בּוֹ (ספרי):
23then the Lord will drive out all these nations from before you, and you will possess nations greater and stronger than you.   כגוְהוֹרִ֧ישׁ יְהֹוָ֛ה אֶת־כָּל־הַגּוֹיִ֥ם הָאֵ֖לֶּה מִלִּפְנֵיכֶ֑ם וִירִשְׁתֶּ֣ם גּוֹיִ֔ם גְּדֹלִ֥ים וַֽעֲצֻמִ֖ים מִכֶּֽם:
Then the Lord will drive out [all these nations from before you]: Since you have fulfilled what is [incumbent] upon you, I will do what is [incumbent] upon Me. — [Sifrei]   וְהוֹרִישׁ ה': עֲשִׂיתֶם מַה שֶּׁעֲלֵיכֶם, אַף אֲנִי אֶעֱשֶׂה מַה שֶּׁעָלַי (שם):
stronger than you: You are strong, but they are stronger than you, for if it were not that the Israelites were strong, what is the praise that he [Moses] is praising the Amorites by saying of them that they are, “stronger than you”? But, [the answer is that] you are stronger than all other nations and they [the Amorites] are stronger than you. — [Sifrei]   וַֽעֲצֻמִים מִכֶּֽם: אַתֶּם גִּבּוֹרִים, וְהֵם גִּבּוֹרִים מִכֶּם, שֶׁאִם לֹא שֶׁיִּשְׂרָאֵל גִּבּוֹרִים מַה הַשֶּׁבַח הַהוּא שֶׁמְּשַׁבֵּחַ אֶת הָאֱמוֹרִיִּים לוֹמַר וַעֲצוּמִים מִכֶּם? אֶלָּא אַתֶּם גִּבּוֹרִים מִשְּׁאָר הָאֻמּוֹת, וְהֵם גִּבּוֹרִים מִכֶּם (ע' שם):
24Every place upon which the soles of your feet will tread, will be yours: from the desert and the Lebanon, from the river, the Euphrates River, and until the western sea, will be your boundary.   כדכָּל־הַמָּק֗וֹם אֲשֶׁ֨ר תִּדְרֹ֧ךְ כַּף־רַגְלְכֶ֛ם בּ֖וֹ לָכֶ֣ם יִֽהְיֶ֑ה מִן־הַמִּדְבָּ֨ר וְהַלְּבָנ֜וֹן מִן־הַנָּהָ֣ר נְהַר־פְּרָ֗ת וְעַד֙ הַיָּ֣ם הָאַֽחֲר֔וֹן יִֽהְיֶ֖ה גְּבֻֽלְכֶֽם:
25No man will stand up before you; the Lord your God will cast the fear of you and the dread of you on all the land upon which you tread, as He spoke to you.   כהלֹֽא־יִתְיַצֵּ֥ב אִ֖ישׁ בִּפְנֵיכֶ֑ם פַּחְדְּכֶ֨ם וּמוֹרַֽאֲכֶ֜ם יִתֵּ֣ן | יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם עַל־פְּנֵ֤י כָל־הָאָ֨רֶץ֙ אֲשֶׁ֣ר תִּדְרְכוּ־בָ֔הּ כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם:
No man will stand up [before you]: From this verse it is understood only [that] “a man” [will not be able to stand up before Israel]. How do we know that a nation, a family, or a woman with her witchcraft will also not be able to stand up before Israel? Therefore, it says: לֹא-יִתְיַצֵּב, “there will be no standing up [before you]”-at all. If so, why does it say: “man?” [It means any man], even as [mighty as] Og, king of Bashan. - [Sifrei]   לֹֽא־יִתְיַצֵּב אִישׁ וגו': אֵין לִי אֶלָּא אִישׁ, אֻמָּה וּמִשְׁפָּחָה וְאִשָּׁה בִּכְשָׁפֶיהָ מִנַּיִן? תַּלְמוּד לוֹמַר "לֹא יִתְיַצֵּב" מִכָּל מָקוֹם, אִם כֵּן מַה תַּלְמוּד לוֹמַר "אִישׁ"? אֲפִלּוּ כְעוֹג מֶלֶךְ הַבָּשָׁן (שם):
The Lord… will cast the fear of you and the dread of you [on all the land]: Heb. פַּחְדְּכֶם וּמוֹרַאֲכֶם. Is not פַּחַד the same as מוֹרָא [both meaning fear]? But [the answer is that] פַּחְדְּכֶם “the fear of you,” refers to those near by, and מוֹרַאֲכֶם, “the dread of you,” to those distant, for פַּחַד denotes “sudden fear,” and מוֹרָא denotes anxiety enduring many days.   פַּחְדְּכֶם וּמוֹרַֽאֲכֶם: וַהֲלֹא פַּחַד הוּא מוֹרָא? אֶלָּא פַּחְדְּכֶם עַל הַקְּרוֹבִים וּמוֹרַאֲכֶם עַל הָרְחוֹקִים; פַּחַד לְשׁוֹן בְּעִיתַת פִּתְאֹם, מוֹרָא לְשׁוֹן דְּאָגָה מִיָּמִים רַבִּים:
as He spoke to you: And where did He speak [about this]? “I will cast My terror before you” (Exod. 23:27). - [Sifrei]   כַּֽאֲשֶׁר דִּבֶּר לָכֶֽם: וְהֵיכָן דִּבֵּר? (שמות כ"ג) אֶת אֵימָתִי אֲשַׁלַּח לְפָנֶיךָ וְגוֹ' (ספרי שם):

Haftarah

Yeshayahu (Isaiah) Chapter 49

14And Zion said, "The Lord has forsaken me, and the Lord has forgotten me."   ידוַתֹּ֥אמֶר צִיּ֖וֹן עֲזָבַ֣נִי יְהֹוָ֑ה וַֽאדֹנָ֖י שְׁכֵחָֽנִי:
And Zion said: She thought that I had forgotten her.   ותאמר ציון: היא היתה סבורה ששכחתיה:
15Shall a woman forget her sucking child, from having mercy on the child of her womb? These too shall forget, but I will not forget you.   טוהֲתִשְׁכַּ֚ח אִשָּׁה֙ עוּלָ֔הּ מֵֽרַחֵ֖ם בֶּן־בִּטְנָ֑הּ גַּם־אֵ֣לֶּה תִשְׁכַּ֔חְנָה וְאָֽנֹכִ֖י לֹ֥א אֶשְׁכָּחֵֽךְ:
Shall a woman forget her sucking child: Heb. עוּלָהּ, similar to עוֹלֵל.   התשכח אשה עולה: עולל שלה:
from having mercy on the child of her womb: Heb. מֵרֶחֶם בֶּן-בִּטְנָהּ.   מרחם בן בטנה: מלרחם על בן בטנה:
These too shall forget: Even if these forget, I will not forget you.   גם אלה תשכחנה: אפילו אם אלה תשכחנה אנכי לא אשכחך:
16Behold on [My] hands have I engraved you; your walls are before Me always.   טזהֵ֥ן עַל־כַּפַּ֖יִם חַקֹּתִ֑יךְ חֽוֹמֹתַ֥יִךְ נֶגְדִּ֖י תָּמִֽיד:
Behold on [My] hands: Heb. כַּפַּיִם עַל- [lit. on hands]. I see you as though you are engraved on My hands, to see you and always to remember you. Another explanation is: עַל-כַּפַּיִם “from upon the clouds of glory.” Comp. (Job 36:32) “On the clouds (כַּפַּיִם) He covered the rain.”   על כפים: על כפי רואה אני כאילו את חקוקה על כפי לראותך ולזכרך תמיד, ד"א על כפים מעל ענני כבוד כמו (איוב לב) על כפים כסה אור:
17Your sons have hastened; those who destroy you and those who lay you waste shall go forth from you.   יזמִֽהֲר֖וּ בָּנָ֑יִךְ מְהָֽרְסַ֥יִךְ וּמַֽחֲרִיבַ֖יִךְ מִמֵּ֥ךְ יֵצֵֽאוּ:
Your sons have hastened: to return.   מהרו בניך: לשוב:
18Lift your eyes around and see, all of them have gathered, have come to you; as I live, says the Lord, that you shall wear all of them as jewelry, and you shall tie them as a bride.   יחשְׂאִ֨י־סָבִ֚יב עֵינַ֙יִךְ֙ וּרְאִ֔י כֻּלָּ֖ם נִקְבְּצ֣וּ בָֽאוּ־לָ֑ךְ חַי־אָ֣נִי נְאֻם־יְהֹוָ֗ה כִּ֚י כֻלָּם֙ כַּֽעֲדִ֣י תִלְבָּ֔שִׁי וּתְקַשְּׁרִ֖ים כַּכַּלָּֽה:
19For your ruins and your desolate places and your land that has been destroyed, for now you shall be crowded by the inhabitants, and those who would destroy you shall be far away.   יטכִּ֚י חָרְבֹתַ֙יִךְ֙ וְשֹׁ֣מְמֹתַ֔יִךְ וְאֶ֖רֶץ הֲרִֽסֻתֵ֑ךְ כִּ֚י עַתָּה֙ תֵּֽצְרִ֣י מִיּוֹשֵׁ֔ב וְרָֽחֲק֖וּ מְבַלְּעָֽיִךְ:
you shall be crowded by the inhabitants: You shall be crowded by the multitude of inhabitants that shall come into your midst. The place shall be too narrow for them to build houses for themselves.   תצרי מיושב: תהי צרה מרוב יושבים שיבאו לתוכך יהי להם המקום צר מלבנות להם בתים:
20Your children of whom you were bereaved shall yet say in your ears, "The place is too narrow for me; move over for me so that I will dwell."   כעוֹד יֹֽאמְר֣וּ בְאָזְנַ֔יִךְ בְּנֵ֖י שִׁכֻּלָ֑יִךְ צַר־לִ֥י הַמָּק֖וֹם גְּשָׁה־לִּ֥י וְאֵשֵֽׁבָה:
Your children of whom you were bereaved: [lit. the children of your bereavements.] The children of whom you were bereaved.   בני שכוליך: בנים שהיית שכולה מהם:
move over for me: [lit. approach for me.] Draw closer to another side for me, and I will dwell.   גשה לי: התקרב לצד אחר בשבילי ואשבה:
21And you shall say to yourself, "Who begot these for me, seeing that I am bereaved and solitary, exiled and rejected, and who raised these? Behold I was left alone; these-[from] where are they?"   כאוְאָמַ֣רְתְּ בִּלְבָבֵ֗ךְ מִ֚י יָֽלַד־לִי֙ אֶת־אֵ֔לֶּה וַֽאֲנִ֥י שְׁכוּלָ֖ה וְגַלְמוּדָ֑ה גֹּלָ֣ה | וְסוּרָ֗ה וְאֵ֙לֶּה֙ מִ֣י גִדֵּ֔ל הֵ֚ן אֲנִי֙ נִשְׁאַ֣רְתִּי לְבַדִּ֔י אֵ֖לֶּה אֵיפֹ֥ה הֵֽם:
and solitary: solede in O.F.   גלמודה: שולדא בלע"ז:
rejected: Rejected by everyone. All say about me, “Turn away from her.”   וסורה: מוסרת מכל אדם הכל אומרים עלי סורו ממנה:
22So said the Lord God, "Behold I will raise My hand to the nations, and to the peoples will I raise My standard, and they shall bring your sons in their armpits, and your daughters shall be borne on their shoulder[s].   כבכֹּֽה־אָמַ֞ר אֲדֹנָ֣י יֱהֹוִ֗ה הִנֵּ֨ה אֶשָּׂ֚א אֶל־גּוֹיִם֙ יָדִ֔י וְאֶל־עַמִּ֖ים אָרִ֣ים נִסִּ֑י וְהֵבִ֚יאוּ בָנַ֙יִךְ֙ בְּחֹ֔צֶן וּבְנֹתַ֖יִךְ עַל־כָּתֵ֥ף תִּנָּשֶֽׂאנָה:
My hand… My standard: A signal to bring the exiles.   ידי: נסי סימן להביא גליות:
a standard: Perka in O. F., [perche in modern French,] a pole. Comp. (supra 30:17) “And like a flagpole (וְכַנֵּס) on a hill.” It is a signal for gathering, and they place a cloth [a flag] on the end of it.   נסי: פירקא בלע"ז כמו וכנס על הגבעה (לעיל ל) והוא סימן קיבוץ ונותנין בראשה בגד:
in their armpits: Ajjsela [aisela] in O.F., [aisselle in modern French]. Comp. Ezra (Neh. 5:13): “Also I shook out my armpit (חָצְנִי).”   בחוצן: איישיל"א בלע"ז ודומה לו בעזרא וגם אני חצני נערתי (נחמיה ה):
23And kings shall be your nursing fathers and their princesses your wet nurses; they shall prostrate themselves to you with their face on the ground, and they shall lick the dust of your feet, and you shall know that I am the Lord, for those who wait for Me shall not be ashamed.   כגוְהָי֨וּ מְלָכִ֜ים אֹֽמְנַ֗יִךְ וְשָׂרֽוֹתֵיהֶם֙ מֵינִ֣יקֹתַ֔יִךְ אַפַּ֗יִם אֶרֶץ יִשְׁתַּֽחֲווּ לָ֔ךְ וַֽעֲפַ֥ר רַגְלַ֖יִךְ יְלַחֵ֑כוּ וְיָדַ֙עַתְּ֙ כִּֽי־אֲנִ֣י יְהֹוָ֔ה אֲשֶׁ֥ר לֹֽא־יֵבֹ֖שׁוּ קוָֹֽי:
24Shall prey be taken from a mighty warrior, or shall the captives of the righteous escape?"   כדהֲיֻקַּ֥ח מִגִּבּ֖וֹר מַלְק֑וֹחַ וְאִם־שְׁבִ֥י צַדִּ֖יק יִמָּלֵֽט:
Shall prey be taken from a mighty warrior: You think that it is impossible to take from Esau those captured from Jacob the righteous one.   היוקח מגבור מלקוח: כסבורים אתם שאי אפשר לקחת מעשו מלקוח שביו של יעקב הצדיק:
25For so said the Lord, "Even the captives of a mighty warrior can be taken and the prey of a tyrant shall escape, and with your contender will I contend, and your sons I will save.   כהכִּי־כֹ֣ה | אָמַ֣ר יְהֹוָ֗ה גַּם־שְׁבִ֚י גִבּוֹר֙ יֻקָּ֔ח וּמַלְק֥וֹחַ עָרִ֖יץ יִמָּלֵ֑ט וְאֶת־יְרִיבֵךְ֙ אָֽנֹכִ֣י אָרִ֔יב וְאֶת־בָּנַ֖יִךְ אָֽנֹכִ֥י אוֹשִֽׁיעַ:
and with your contender: Heb. יְרִיבֵךְ. And with your contender I will contend.   ואת יריבך: ועם מריביך אני אריב:
26And those who taunt you-I will feed their flesh, and as with sweet wine they shall become drunk [from] their blood; and all flesh shall know that I am the Lord Who saves you, and your Redeemer, the Mighty One of Jacob.   כווְהַֽאֲכַלְתִּ֚י אֶת־מוֹנַ֙יִךְ֙ אֶת־בְּשָׂרָ֔ם וְכֶֽעָסִ֖יס דָּמָ֣ם יִשְׁכָּר֑וּן וְיָֽדְע֣וּ כָל־בָּשָׂ֗ר כִּ֣י אֲנִ֚י יְהֹוָה֙ מֽוֹשִׁיעֵ֔ךְ וְגֹֽאֲלֵ֖ךְ אֲבִ֥יר יַֽעֲקֹֽב:
And those who taunt you I will feed: their flesh to the beasts of the field. The word מוֹנַיִךְ is an expression akin to (Lev. 25:14) “You shall not taunt (אַל תּוֹנוּ).” This denotes taunting with words, those who anger you with their revilings.   והאכלתי את מוניך: הבבליי' לחית השדה את בשרם, מוניך ל' אל תונו (ויקרא כה) אונאת דברים המקנתרי' אותך בגידופיהם:
and as with sweet wine: Heb. וְכֶעָסִיס. The sweetness of wine.   וכעסיס: מתק יין:
they shall become drunk [from] their blood: So shall those accustomed to drink blood become drunk from their blood. Now who are they? These are the fowl of the heavens. So did Jonathan render this.   דמם ישכרון: כן ישכרו מדמם אותם הרגילים לשתות דם ומי הם אלו עוף השמים כן ת"י:

Yeshayahu (Isaiah) Chapter 50

1So said the Lord, "Where is your mother's bill of divorce that I sent her away? Or, who is it of My creditors to whom I sold you? Behold for your iniquities you were sold, and for your transgressions your mother was sent away.   אכֹּ֣ה | אָמַ֣ר יְהֹוָ֗ה אֵ֣י זֶ֠ה סֵ֣פֶר כְּרִית֚וּת אִמְּכֶם֙ אֲשֶׁ֣ר שִׁלַּחְתִּ֔יהָ אוֹ מִ֣י מִנּוֹשַׁ֔י אֲשֶׁר־מָכַ֥רְתִּי אֶתְכֶ֖ם ל֑וֹ הֵ֚ן בַּֽעֲו‍ֹנֹֽתֵיכֶם֙ נִמְכַּרְתֶּ֔ם וּבְפִשְׁעֵיכֶ֖ם שֻׁלְּחָ֥ה אִמְּכֶֽם:
2Why have I come and there is no man? [Why] have I called and no one answers? Is My hand too short to redeem, or do I have no strength to save? Behold, with My rebuke I dry up the sea, I make rivers into a desert; their fish become foul because there is no water and die because of thirst.   במַדּ֨וּעַ בָּ֜אתִי וְאֵ֣ין אִ֗ישׁ קָרָאתִי֘ וְאֵ֣ין עוֹנֶה֒ הֲקָצ֨וֹר קָֽצְרָ֚ה יָדִי֙ מִפְּד֔וּת וְאִם־אֵֽין־בִּ֥י כֹ֖חַ לְהַצִּ֑יל הֵ֣ן בְּגַֽעֲרָתִ֞י אַֽחֲרִ֣יב יָ֗ם אָשִׂ֚ים נְהָרוֹת֙ מִדְבָּ֔ר תִּבְאַ֚שׁ דְּגָתָם֙ מֵאֵ֣ין מַ֔יִם וְתָמֹ֖ת בַּצָּמָֽא:
Why have I come: to draw near to you, and none of you turns to Me?   מדוע באתי: להתקרב אליכם ואין איש מי מכם פונה אלי:
3I clothe the heavens with darkness, and I make sackcloth their raiment.   גאַלְבִּ֥ישׁ שָׁמַ֖יִם קַדְר֑וּת וְשַׂ֖ק אָשִׂ֥ים כְּסוּתָֽם:
I clothe the heavens: The host of the heavens, the princes of the heathens (nations [Mss. and K’li Paz]), when I come to mete out retribution upon the nations.   אלביש שמים: צבא השמים שרי העכו"ם כשאני בא ליפרע מן האומה:
4The Lord God gave me a tongue for teaching, to know to establish times for the faint [for His] word; He awakens me every morning, He awakens My ear, to hear according to the teachings.   דאֲדֹנָ֣י יֱהֹוִ֗ה נָ֚תַן לִי֙ לְשׁ֣וֹן לִמּוּדִ֔ים לָדַ֛עַת לָע֥וּת אֶת־יָעֵ֖ף דָּבָ֑ר יָעִ֣יר | בַּבֹּ֣קֶר בַּבֹּ֗קֶר יָעִ֥יר לִי֙ אֹ֔זֶן לִשְׁמֹ֖עַ כַּלִּמּוּדִֽים:
gave me a tongue for teaching: Isaiah was saying, The Lord sent me and gave me a tongue fit to teach, in order to know to establish a time for the faint and thirsty to hear the words of the Holy One, blessed be He.   נתן לי לשון למודים: ישעיה היה אומר ה' שלחני ונתן לי לשון הראוי ללמד כדי לדעת לעות את העיפים וצמאים לשמוע את דברי הקב"ה דבר:
to establish times: Heb. לָעוּת. Menahem classified it in the group of (Ps. 119:126) “It is time (עֵת) to do for the Lord.” To establish times for them.   לעות: מנחם חברו במחלוקת עת לעשות לה' (תהילים קי״ט:קכ״ו) לקבוע להם עתים:
He awakens my ear: He awakens my ear with His Holy Spirit.   יעיר לי אזן: מעורר את אזני ברוח קדשו:
to hear according to the teachings: According to the custom of the teachings, the truth and that which is proper.   לשמוע כלמודים: במשפט הלימודים האמת והנכוחה:
5The Lord God opened my ear, and I did not rebel; I did not turn away backwards.   האֲדֹנָ֚י יֱהֹוִה֙ פָּֽתַח־לִ֣י אֹ֔זֶן וְאָֽנֹכִ֖י לֹ֣א מָרִ֑יתִי אָח֖וֹר לֹ֥א נְסוּגֹֽתִי:
opened my ear: and let me hear (supra 6:8), “Whom shall I send?” I sent Amos, and they called him ‘pesilus.’ I sent Micah, etc., as is stated in Pesikta of ‘Nachamu nachamu.’   פתח לי אוזן: והשמיעני את מי אשלח (לעיל ו) שלחתי את עמוס והיו קורין אותו פסילוס שלחתי את מיכה וכו' כדאיתא בפסיקתא דנחמו נחמו:
and I did not rebel: going on His mission, neither did I turn away backwards, but I said, “Here I am; send me” (ibid.).   ואנכי לא מריתי: מלילך בשליחותו ולא נסוגותי אחור אלא ואומר הנני שלחני (שם):
6I gave my back to smiters and my cheeks to them that plucked off the hair; I did not hide my face from embarrassments and spitting.   וגֵּוִי֙ נָתַ֣תִּי לְמַכִּ֔ים וּלְחָיַ֖י לְמֹֽרְטִ֑ים פָּנַי֙ לֹ֣א הִסְתַּ֔רְתִּי מִכְּלִמּ֖וֹת וָרֹֽק:
I gave my back to smiters: He said to me, Isaiah, My children are obstinate; My children are bothersome. [You may go] on the condition that you do not become angry with them. I said to Him, on that condition.   גוי נתתי למכים: הוא אומר לי ישעיה בני סרבנים הם בני טרחנים הם על מנת שלא תכעס עליהם אמרתי לו על מנת כן:
7But the Lord God helps me, therefore, I was not embarrassed; therefore, I made my face like flint, and I knew that I would not be ashamed.   זוַֽאדֹנָ֚י יֱהֹוִה֙ יַֽעֲזָר־לִ֔י עַל־כֵּ֖ן לֹ֣א נִכְלָ֑מְתִּי עַל־כֵּ֞ן שַׂ֚מְתִּי פָנַי֙ כַּֽחַלָּמִ֔ישׁ וָֽאֵדַ֖ע כִּי־לֹ֥א אֵבֽוֹשׁ:
But the Lord God helps me: if they rise up against me.   וה' אלהים יעזר לי: אם יקומו עלי:
8He Who vindicates me is near, whoever wishes to quarrel with me-let us stand together; whoever is my contender shall approach me.   חקָרוֹב֙ מַצְדִּיקִ֔י מִֽי־יָרִ֥יב אִתִּ֖י נַ֣עַמְדָה יָּ֑חַד מִֽי־בַ֥עַל מִשְׁפָּטִ֖י יִגַּ֥שׁ אֵלָֽי:
He Who vindicates me is near: The Holy One, blessed be He, is near to me to vindicate me in judgment.   קרוב מצדיקי: הקב"ה קרוב לי לזכותי בדין:
9Behold, the Lord God shall help me; who is he that will condemn me? Behold all of them shall wear out like a garment, a moth shall consume them.   טהֵ֣ן אֲדֹנָ֚י יֱהֹוִה֙ יַֽעֲזָר־לִ֔י מִי־ה֖וּא יַרְשִׁיעֵ֑נִי הֵ֚ן כֻּלָּם֙ כַּבֶּ֣גֶד יִבְל֔וּ עָ֖שׁ יֹֽאכְלֵֽם:
a moth: Heb. עָשׁ, the worm of the clothing.   עש: תולע' הבגדים:
10Who among you is God-fearing, who hearkens to the voice of His servant, who went in darkness and who has no light, let him trust in the name of the Lord and lean on his God.   ימִ֚י בָכֶם֙ יְרֵ֣א יְהֹוָ֔ה שֹׁמֵ֖עַ בְּק֣וֹל עַבְדּ֑וֹ אֲשֶׁ֣ר | הָלַ֣ךְ חֲשֵׁכִ֗ים וְאֵ֥ין נֹ֙גַהּ֙ ל֔וֹ יִבְטַח֙ בְּשֵׁ֣ם יְהֹוָ֔ה וְיִשָּׁעֵ֖ן בֵּֽאלֹהָֽיו:
to the voice of His servant: To the voice of the prophets.   בקול עבדו: בקול הנביאים:
who went in darkness: Even if trouble comes upon him, let him trust in the name of the Lord, for He shall save him.   אשר הלך חשכים: אפי' צרה באה עליו יבטח בשם ה' כי הוא יצילהו:
11Behold all of you who kindle fire, who give power to flames; go in the flame of your fire, and in the flames you have kindled; from My hand has this come to you, in grief you shall lie down.   יאהֵ֧ן כֻּלְּכֶ֛ם קֹ֥דְחֵי אֵ֖שׁ מְאַזְּרֵ֣י זִיק֑וֹת לְכ֣וּ | בְּא֣וּר אֶשְׁכֶ֗ם וּבְזִיקוֹת֙ בִּֽעַרְתֶּ֔ם מִיָּדִי֙ הָֽיְתָה־זֹּ֣את לָכֶ֔ם לְמַֽעֲצֵבָ֖ה תִּשְׁכָּבֽוּן:
Behold all of you: who do not hearken to the voice of His prophets.   הן כולכם: שאינכם שומעים בקול נביאיו:
who kindle fire: of His wrath upon yourselves.   קודחי אש: עברתו עליכם:
and give power to flames: Who strengthen the flames; they are sparks and burning coals that are cast up with a slingshot. It has a cognate in the Aramaic tongue, זִיקוּקִין דְּנוּר, flames of fire (Ber. 58b), so many slingers (זִיקָתָא) are assigned to us (Baba Mezia 94a) [frondeles in O.F., sling].   מאזרי זיקות: מחזיקי זיקות הן גצין וגחלי אש הנזרקין בקלע ויש לו דוגמא בל' ארמי זיקוקין דנור כך וכך זיקתא פסיק לן:
go in the flame of your fire: According to your way, you will be punished.   לכו באור אשכם: לפי דרככם תלקו:
from My hand: shall this retribution come to you.   מידי: תהא גמולכם זאת לכם:

Yeshayahu (Isaiah) Chapter 51

1Hearken to Me, you pursuers of righteousness, you seekers of the Lord; look at the rock whence you were hewn and at the hole of the pit whence you were dug.   אשִׁמְע֥וּ אֵלַ֛י רֹ֥דְפֵי צֶ֖דֶק מְבַקְשֵׁ֣י יְהֹוָ֑ה הַבִּ֙יטוּ֙ אֶל־צ֣וּר חֻצַּבְתֶּ֔ם וְאֶל־מַקֶּ֥בֶת בּ֖וֹר נֻקַּרְתֶּֽם:
look at the rock whence you were hewn: from it.   אל צור חוצבתם: ממנו:
and at the hole of the pit: Heb. מַקֶּבֶת. With which they penetrate (נוֹקְבִין) and hew the pits.   ואל מקבת בור: שנוקבין וחוצבין בה את הבורות אשר:
you were dug: with which you were dug.   נוקרתם: בה:
you were dug: Heb. נֻקַּרְתֶּם, an expression similar to (Ex. 33.22) “The cleft (נִקְרַת) of the rock;” (Prov. 30:17) “The ravens of the brook shall pick it (יִקְּרוּהָ).” And who is the rock? He is Abraham your forefather. And who is the hole? She is Sarah who bore you. [תְּחוֹלֶלְכֶם means] ‘who bore you,’ an expression similar to (infra 66:8) “For Zion experienced pangs (חָלָה) and also bore.”   נוקרתם: ל' נקרת הצור (שמות ל״ג:כ״ב) יקרוה עורבי נחל (משלי ל׳:י״ז) ומי הוא הצור הוא אברהם אביכם ומי היא המקבת היא שרה אשר חוללתכם אשר ילדתכם ל' כי חלה גם ילדה (לקמן סו):
2Look at Abraham your father and at Sarah who bore you, for when he was but one I called him, and I blessed him and made him many.   בהַבִּ֙יטוּ֙ אֶל־אַבְרָהָ֣ם אֲבִיכֶ֔ם וְאֶל־שָׂרָ֖ה תְּחֽוֹלֶלְכֶ֑ם כִּֽי־אֶחָ֣ד קְרָאתִ֔יו וַֽאֲבָֽרְכֵ֖הוּ וְאַרְבֵּֽהוּ:
who bore you: Heb. תְּחוֹלֶלְכֶם [lit. shall bear you.]   תחוללכם: אשר תלד אתכ':
for when he was but one I called him: For he was one single person in the land of Canaan where I exiled him from his land and from his birthplace. I called him, meaning that I raised him and exalted him. An expression [similar to] (Num. 1:16) “Those called of (קְרִיאֵי) the congregation.” And just as he was a single person and I exalted him, so will I exalt you, who are singled out to Me.   כי אחד קראתיו: כי אחד היה יחידי בארץ כנען אשר הגליתיו שם מארצו וממולדתו, קראתיו רביתיו וגדלתיו לשון קריאי העדה (במדבר א) וכשם שהוא היה יחיד וגדלתיו כן אגדל אתכם שאתם יחידים לי:
3For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song.   גכִּֽי־נִחַ֨ם יְהֹוָ֜ה צִיּ֗וֹן נִחַם֙ כָּל־חָרְבֹתֶ֔יהָ וַיָּ֚שֶׂם מִדְבָּרָהּ֙ כְּעֵ֔דֶן וְעַרְבָתָ֖הּ כְּגַן־יְהֹוָ֑ה שָׂשׂ֚וֹן וְשִׂמְחָה֙ יִמָּ֣צֵא בָ֔הּ תּוֹדָ֖ה וְק֥וֹל זִמְרָֽה:
and its wasteland: Heb. וְעַרְבָתָהּ. This too is an expression of a desert. Comp. (Jer. 2:6) “In a wasteland (עֲרָבָה) and a land of pits,” but the wasteland once had a settlement and it was destroyed.   וערבתה: אף הוא ל' מדבר כמו בארץ ערבה ושוחה (ירמיהו ב׳:ו׳) אלא שהערבה כבר היה בה ישוב והוחרבה:
thanksgiving: A voice of thanks.   תודה: קול הודייה:
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