Ha'Azinu האזינו

האזינו השמים. שֶׁאֲנִי מַתְרֶה בָהֶם בְּיִשְׂרָאֵל וְתִהְיוּ עֵדִים בַּדָּבָר, שֶׁכָּךְ אָמַרְתִּי לָהֶם שֶׁאַתֶּם תִּהְיוּ עֵדִים, וְכֵן ותשמע הארץ. וְלָמָּה הֵעִיד בָּהֶם שָׁמַיִם וָאָרֶץ? אָמַר מֹשֶׁה: אֲנִי בָּשָׂר וָדָם, לְמָחָר אֲנִי מֵת, אִם יֹאמְרוּ יִשְׂרָאֵל לֹא קִבַּלְנוּ עָלֵינוּ הַבְּרִית, מִי בָא וּמַכְחִישָׁם? לְפִיכָךְ הֵעִיד בָּהֶם שָׁמַיִם וָאָרֶץ — עֵדִים שֶׁהֵן קַיָּמִים לְעוֹלָם. וְעוֹד, שֶׁאִם יִזְכּוּ יָבֹאוּ הָעֵדִים וְיִתְּנוּ שְׂכָרָם, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ וְהַשָּׁמַיִם יִתְּנוּ טַלָּם, וְאִם יִתְחַיְּבוּ תִּהְיֶה בָהֶם יַד הָעֵדִים תְּחִלָּה — "וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ" (דברים י"ז), וְאַחַר כָּךְ "וַאֲבַדְתֶּם מְהֵרָה" (שם י"א) עַל יְדֵי הָאֻמּוֹת:

Hearken, O heaven. That I admonish the Israelites, so that you may serve as witnesses to the matter. For so I informed them — that you would be witnesses. Similarly, “let the earth hear.” Why did he designate to testify against them heaven and earth? Moshe said, “I am only flesh and blood, and tomorrow I may die. In case the Israelites declare, ‘We never assumed responsibility for fulfilling the covenant,’ who will refute them”? He therefore designated, to testify against them, heaven and earth, witnesses who endure forever. Furthermore, so that, if they so merit, the witnesses may come and reward them — “The grapevine shall give forth its fruit, the earth give forth its produce, and the heavens give forth their dew.” And if they are blameworthy, the hand of the witnesses may afflict them first — “He shall curb heaven, so that there will be no rain, and the earth shall not give forth its produce.” And after — “You shall quickly perish,” through the Gentile nations.

יערף כמטר לקחי. זוֹ הִיא הָעֵדוּת שֶׁתָּעִידוּ — שֶׁאֲנִי אוֹמֵר בִּפְנֵיכֶם תּוֹרָה שֶׁנָּתַתִּי לְיִשְׂרָאֵל שֶׁהִיא חַיִּים לָעוֹלָם כְּמָטָר זֶה שֶׁהוּא חַיִּים לָעוֹלָם (עי' ספרי); כַּאֲשֶׁר יַעַרְפוּ הַשָּׁמַיִם טַל וּמָטָר:

Let my instruction flow like rainfall. This is the witness you are to bear: That I declare before you that the Torah which I have given Yisroel is life to the world like the very rainfall, which is life to the world when the heavens flow with dew and rainfall.

יערף. לְשׁוֹן יַטִּיף, וְכֵן (תהילים ס"ה) "יִרְעֲפוּן דָּשֶׁן", (דברים ל"ג) "יַעַרְפוּ טָל":

Let [my instruction] flow. The meaning is “shall flow” [flowing] Similarly, “shall flow with dew,” “shall flow with opulence.”

תזל כטל. שֶׁהַכֹּל שְׂמֵחִים בּוֹ, לְפִי שֶׁהַמָּטָר יֵשׁ בּוֹ עֲצָבִים לַבְּרִיּוֹת, כְּגוֹן הוֹלְכֵי דְרָכִים וּמִי שֶׁהָיָה בוֹרוֹ מָלֵא יַיִן (ספרי):

Drip like dew. With which all rejoice, while rainfall brings dismay to some, for example, wayfarers, or someone with a cistern filled with wine.

כשעירם. לְשׁוֹן רוּחַ סְעָרָה, כְּתַרְגּוּמוֹ "כְּרוּחֵי מִטְרָא", מָה הָרוּחוֹת הַלָּלוּ מַחֲזִיקִים אֶת הָעֲשָׂבִים וּמְגַדְּלִין אוֹתָם, אַף דִּבְרֵי תוֹרָה מְגַדְּלִין אֶת לוֹמְדֵיהֶן:

Like storm winds. As in “storm wind,” as Targum [Onkelos] renders, “like rain winds.” Just as the winds fortify vegetation and nurture it, so do the words of Torah nurture those who study them.

וכרביבים. טִפֵּי מָטָר. נִרְאֶה לִי עַל שֵׁם שֶׁיּוֹרֶה כְּחֵץ נִקְרָא רְבִיב, כְּמָה דְאַתְּ אוֹמֵר "רֹבֶה קַשָּׁת" (בראשית כ"א):

Like raindrops. Drops of rain. It seems to me that, because it is propelled like an arrow, it is entitled “ רְבִיב,” as it is said, “one who shoots the bow.”

דשא. ארברי"ץ, עֲטִיפַת הָאָרֶץ מְכֻסָּה בְיֶרֶק:

Verdure. Erbediz, the envelopment of the earth when covered with vegetation.

עשב. קֶלַח אֶחָד קָרוּי עֵשֶׂב, וְכָל מִין וָמִין לְעַצְמוֹ קָרוּי עֵשֶׂב:

Grass. A single blade is entitled “grass,” and each species individually is entitled “grass.”

כי שם ה' אקרא. הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן כַּאֲשֶׁר, כְּמוֹ (ויקרא כ"ג) "כִּי תָבֹאוּ אֶל הָאָרֶץ", כְּשֶׁאֶקְרָא וְאַזְכִּיר שֵׁם ה', אַתֶּם הבו גדל לאלהינו וּבָרְכוּ שְׁמוֹ, מִכָּאן אָמְרוּ שֶׁעוֹנִין בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ אַחַר בְּרָכָה שֶׁבַּמִּקְדָּשׁ (עי' ספרי; מכילתא שמות י"ג; ברכות כ"א; תענית ט"ז):

When I pronounce Adonoy’s name. Now “ כִּי “ is used to denote “when,” as in “When you arrive in the land.” When I make a pronouncement and mention Adonoy’s name, you must attribute magnificence to our God and bless His name. From here we derive that one responds “May the Name of His glorious kingdom be blessed” after a blessing in the Beis Hamikdosh.

הצור תמים פעלו. אַעַ"פִּ שֶׁהוּא חָזָק, כְּשֶׁמֵּבִיא פֻּרְעָנוּת עַל עוֹבְרֵי רְצוֹנוֹ, לֹא בְּשֶׁטֶף הוּא מֵבִיא כִּי אִם בְּדִין, כִּי תמים פעלו:

The Almighty’s [lit. Rock’s] works are flawless. Although He is almighty, when He visits retribution upon those who have defied His will, He does not swamp them, but acts justly, for His works are flawless.

אל אמונה. לְשַׁלֵּם לַצַּדִּיקִים צִדְקָתָם לָעוֹלָם הַבָּא, וְאַעַ"פִּ שֶׁמְּאַחֵר אֶת תַּגְמוּלָם, סוֹפוֹ לְאַמֵּן אֶת דְּבָרָיו:

A God of faithfulness. By rewarding the righteous for their righteousness, in the World to Come. Although He delays rewarding them, in the end He is faithful to His word.

ואין עול. אַף לָרְשָׁעִים מְשַׁלֵּם שְׂכַר צִדְקָתָם בָּעוֹלָם הַזֶּה (עי' ספרי):

Without injustice. Even with the wicked, He rewards their righteousness in the present world.

צדיק וישר הוא. הַכֹּל מַצְדִּיקִים עֲלֵיהֶם אֶת דִּינוֹ, וְכָךְ רָאוּי וְיָשָׁר לָהֶם, צדיק מִפִּי הַבְּרִיּוֹת וישר הוא וְרָאוּי לְהַצְדִּיקוֹ:

He is righteous and upright. Everyone justifies His judgment, and this is fitting and righteous of them. He is described by men as just, and it is befitting to justify Him.

שחת לו וגו'. כְּתַרְגּוּמוֹ, "חַבִּילוּ לְהוֹן לָא לֵהּ":

Destructiveness does not affect Him. As Targum [Onkelos] renders, ”They destroy themselves, not Him.”

בניו מומם. בָּנָיו הָיוּ וְהַשְׁחָתָה שֶׁהִשְׁחִיתוּ הִיא מוּמָם:

It is His children’s defect. His erstwhile children. Their destructiveness is a defect in them.

בניו מומם. מוּמָם שֶׁל בָּנָיו הָיָה וְלֹא מוּמוֹ:

It is His children’s defect. The defect was His children’s, not His defect.

דור עקש. עָקֹם וּמְעֻקָּל, כְּמוֹ "וְאֵת כָּל הַיְשָׁרָה יְעַקֵּשׁוּ" (מיכה ג'). וּבִלְשׁוֹן מִשְׁנָה "חֻלְדָּה שֶׁשִּׁנֶּיהָ עֲקֻמּוֹת וַעֲקוּשׁוֹת":

A warped generation. Crooked, perverted, as in “everything correct, they warp.” In the Mishnaic usage, “A rodent whose teeth are crooked and warped.”

ופתלתל. אנטורט"ילייש, כַּפְּתִיל הַזֶּה שֶׁגּוֹדְלִין אוֹתוֹ וּמַקִּיפִין אוֹתוֹ סְבִיבוֹת הַגְּדִיל; פְּתַלְתֹּל מִן הַתֵּבוֹת הַכְּפוּלוֹת כְּמוֹ "יְרַקְרַק" "אֲדַמְדָּם" (ויקרא י"ג) "סְחַרְחַר" (תהילים ל"ח), "סְגַלְגַּל" (תרגום יונתן מלכים א ז'):

Twisted. Entortiliez, like a cord which one braids and winds around a pendant. פְּתַלְתֹּל is one of the dualized words, like יְרַקְּרַק, “deep green,” אֲדַמְדָּם, “deep red,” סְחַרְחַר, “surrounded,” סְגַלְגַּל, “circular.”

הלה' תגמלו זאת. לְשׁוֹן תֵּמָהּ, וְכִי לְפָנָיו אַתֶּם מַעֲצִיבִין שֶׁיֵּשׁ בְּיָדוֹ לִפָּרַע מִכֶּם וְשֶׁהֵיטִיב לָכֶם בְּכָל הַטּוֹבוֹת?

Is it with Adonoy that you deal this way? This denotes astonishment. Is it before Him that you cause displeasure, when it is in His power to punish you, and when He has granted you every benefit?

עם נבל. שֶׁשָּׁכְחוּ אֶת הֶעָשׂוּי לָהֶם:

Base people. Who have forgotten what was done for them.

ולא חכם. לְהָבִין אֶת הַנּוֹלָדוֹת, שֶׁיֵּשׁ בְּיָדוֹ לְהֵיטִיב וּלְהָרַע:

Lacking wisdom. The foresight to understand that He has the power to grant benefits and to destroy.

הלוא הוא אביך קנך. שֶׁקְּנָאֲךָ, שֶׁקִּנֶּנְךָ בְּקַן הַסְּלָעִים וּבְאֶרֶץ חֲזָקָה, שֶׁתִּקֶּנְךָ בְּכָל מִינֵי תַקָּנָה:

Is He not your Father, who made you His? As He took possession of you, as He settled you in a nest — in a nest of rock mass, in a fortified land. He enhanced you with every kind of benefit.

הוא עשך. אֻמָּה בָּאֻמּוֹת:

He made you. A nation among nations.

ויכננך. אַחֲרֵי כֵן בְּכָל מִינֵי בָסִיס וְכַן — מִכֶּם כֹּהֲנִים, מִכֶּם נְבִיאִים וּמִכֶּם מְלָכִים, כְּרַךְ שֶׁהַכֹּל בּוֹ (ספרי; חולין נ"ו):

And gave you a base. Afterward, with every kind of basis and foundation. Some of you are kohanim, some prophets, some kings — a city which supports everything.

זכר ימות עולם. מֶה עָשָׂה בָרִאשׁוֹנִים שֶׁהִכְעִיסוּ לְפָנָיו:

Remember world history. How He treated those before you who angered Him.

בינו שנות דר ודר. דּוֹר אֱנוֹשׁ שֶׁהֵצִיף עֲלֵיהֶם מֵי אוֹקְיָנוּס וְדוֹר הַמַּבּוּל שֶׁשְּׁטָפָם. דָּ"אַ — לֹא נְתַתֶּם לְבַבְכֶם עַל שֶׁעָבַר, בינו שנות דר ודר — לְהַכִּיר לְהַבָּא, שֶׁיֵּשׁ בְּיָדוֹ לְהֵיטִיב לָכֶם וּלְהַנְחִיל לָכֶם יְמוֹת הַמָּשִׁיחַ וְהָעוֹלָם הַבָּא (עי' ספרי):

Study the generational epochs. Enosh’s generation, when He inundated them with the waters of Okianus, and the generation of the Deluge, when He flooded them. Another interpretation: You have not taken heed of the past. Comprehend the era of every generation, to recognize for the future that He has the power to bestow benefits upon you, and to grant to you the era of Moshiach, and the World to Come.

שאל אביך. אֵלּוּ הַנְּבִיאִים שֶׁנִּקְרָאִים אָבוֹת, כְּמוֹ שֶׁנֶּאֱמַר (מלכים ב ב') בְּאֵלִיָּהוּ "אָבִי אָבִי רֶכֶב יִשְׂרָאֵל" (ספרי):

Ask your father. This refers to the prophets, entitled “fathers,” as it is said concerning Eliyahu, “My father, my father, carriage of Yisroel.”

זקניך. אֵלּוּ הַחֲכָמִים:

Your elders. This refers to the sages.

ויאמרו לך. הָרִאשׁוֹנוֹת:

And they will tell you. Ancient history.

בהנחל עליון גוים. כְּשֶׁהִנְחִיל הַקָּבָּ"ה לְמַכְעִיסָיו אֶת חֵלֶק נַחֲלָתָן הֱצִיפָן וּשְׁטָפָם:

When the Exalted One bequeathed nations. When the Holy One, Blessed is He, bequeathed, to those who aroused His fury, their ancestral portions, He inundated and swamped them.

בהפרידו בני אדם. כְּשֶׁהֵפִיץ דּוֹר הַפַּלָּגָה הָיָה בְיָדוֹ לְהַעֲבִירָם מִן הָעוֹלָם, לֹא עָשָׂה כֵן אֶלָּא יצב גבלת עמים, קִיְּמָם וְלֹא אִבְּדָם:

When He set apart the sons of man. When he scattered the dispersed generation, He could have annihilated them. He did not do so, but, rather, “He established national boundaries” — He sustained them, did not destroy them.

למספר בני ישראל. בִּשְׁבִיל מִסְפַּר בְּנֵי יִשְׂרָאֵל שֶׁעֲתִידִין לָצֵאת מִבְּנֵי שֵׁם, וּלְמִסְפַּר שִׁבְעִים נֶפֶשׁ שֶׁל בְּנֵי יִשְׂרָאֵל שֶׁיָּרְדוּ לְמִצְרַיִם הִצִּיב גבלת עמים — שִׁבְעִים לָשׁוֹן:

According to the number of Bnei Yisroel. Because of the number of Bnei Yisroel who were destined to issue from Shem’s posterity. Also, according to the number of the seventy souls of Bnei Yisroel who descended into Egypt, He established national boundaries — seventy tongues.

כי חלק ה' עמו. לָמָּה כָּל זֹאת? לְפִי שֶׁהָיָה חֶלְקוֹ כָּבוּשׁ בֵּינֵיהֶם וְעָתִיד לָצֵאת, וּמִי הוּא חֶלְקוֹ? עמו. וּמִי הוּא עַמּוֹ?

Because [of] Adonoy’s portion, His people. Why all this? Because His portion was hidden among them, and was destined to emerge. Who are His portion? His people. Who are his people . . .?

יעקב חבל נחלתו. וְהוּא הַשְּׁלִישִׁי בָּאָבוֹת, הַמְשֻׁלָּשׁ בְּשָׁלוֹשׁ זְכֻיּוֹת, זְכוּת אֲבִי אָבִיו וּזְכוּת אָבִיו וּזְכוּתוֹ, הֲרֵי ג', כַּחֶבֶל הַזֶּה שֶׁהוּא עָשׂוּי בְּג' גְּדִילִים, וְהוּא וּבָנָיו הָיוּ לוֹ לְנַחֲלָה, וְלֹא יִשְׁמָעֵאל בֶּן אַבְרָהָם, וְלֹא עֵשָׂו בְּנוֹ שֶׁל יִצְחָק (עי' ספרי):

Yaakov the cable of His heritage. He was the third patriarch, and was invested with a triple merit — the merit of his grandfather, the merit of his father, and his own merit. So there were three, like the cable, which consists of three strands. He and his sons were His [God’s] heritage, but not Yishmael, the son of Avrohom, and not Eisav, Yitzchak’s son.

ימצאהו בארץ מדבר. אוֹתָם מָצָא לוֹ נֶאֱמָנִים בְּאֶרֶץ הַמִּדְבָּר, שֶׁקִּבְּלוּ עֲלֵיהֶם תּוֹרָתוֹ וּמַלְכוּתוֹ וְעֻלּוֹ, מַה שֶּׁלֹּא עָשׂוּ יִשְׁמָעֵאל וְעֵשָׂו, שֶׁנֶּאֱמַר (דברים ל"ג) "וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן":

He found them in a wilderness country. He found them faithful to Hashem in wilderness country, as they obligated themselves to His Torah, His sovereignty, and His yoke of bondage, which Yishmael and Eisav did not do, as it is said, “He radiated from Se’ir to them, appeared from Mount Paran.”

ובתהו ילל ישמן. אֶרֶץ צִיָּה וּשְׁמָמָה, מְקוֹם יִלְלַת תַּנִּינִים וּבְנוֹת יַעֲנָה, אַף שָׁם נִמְשְׁכוּ אַחַר הָאֱמוּנָה, וְלֹא אָמְרוּ לְמֹשֶׁה הֵיאַךְ נֵצֵא לַמִּדְבָּרוֹת מְקוֹם צִיָּה וְשִׁמָּמוֹן? כָּעִנְיָן שֶׁנֶּאֱמַר (ירמיהו ב'), "לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר":

In arid, shrieking desolation. An arid, desolate land, an area with the shrieking of the Taninim and the Bnos Ya’anah. There, too, they adhered to the faith, and did not say to Moshe, ‘How can we go into wildernesses, arid, desolate areas’? as it is said, “. . . when you followed Me into the wilderness.”

יסבבנהו. שָׁם סִבְּבָם וְהִקִּיפָם בַּעֲנָנִים וְסִבְּבָם בִּדְגָלִים לְאַרְבַּע רוּחוֹת וְסִבְּבָן בְּתַחְתִּית הָהָר שֶׁכָּפָהוּ עֲלֵיהֶם כְּגִיגִית (עי' ספרי):

He encircled them. There He encircled and enveloped them with clouds, and encircled them with banners on four sides, and encircled them with the bottom of the mountain, which He arched over them like a barrel.

יבוננהו. שָׁם בְּתוֹרָה וּבִינָה:

He granted them understanding. There, with Torah and wisdom.

יצרנהו. מִנָּחָשׁ שָׂרָף וְעַקְרָב וּמִן הָאֻמּוֹת:

He sheltered them. From serpents, venomous reptiles, scorpions, and from the Gentile nations.

כאישון עינו. הוּא הַשָּׁחֹר שֶׁבָּעַיִן שֶׁהַמָּאוֹר יוֹצֵא הֵימֶנּוּ. וְאֻנְקְלוֹס תִּרְגֵּם יִמְצָאֵהוּ — "יַסְפִּיקֵהוּ כָּל צָרְכּוֹ בַמִּדְבָּר", כְּמוֹ (במדבר י"א) "מָצָא לָהֶם", (יהושע י"ז) "לֹא יִמָּצֵא לָנוּ הָהָר":

Like the pupil of His eye. This refers to the dark area of the eye, from which light emanates. However, Onkelos renders, “He sustained them,” He provided for all their needs in the wilderness, as in, “and provide for them,” “the mountain does not sufficiently provide for us.”

יסבבנהו. "אַשְׁרִינוּן סְחוֹר סְחוֹר לִשְׁכִנְתֵּיהּ", אֹהֶל מוֹעֵד בָּאֶמְצָע וְאַרְבָּעָה דְגָלִים לְאַרְבַּע רוּחוֹת:

He encircled them. He encamped them around His Presence — the Tent of Meeting at the center, and the four banners in four directions.

כנשר יעיר קנו. נִהֲגָם בְּרַחֲמִים וּבְחֶמְלָה, כַּנֶּשֶׁר הַזֶּה רַחְמָנִי עַל בָּנָיו, וְאֵינוֹ נִכְנָס לְקִנּוֹ פִּתְאֹם עַד שֶׁהוּא מְקַשְׁקֵשׁ וּמְטָרֵף עַל בָּנָיו בִּכְנָפָיו בֵּין אִילָן לְאִילָן, בֵּין שׂוֹכָה לַחֲבֶרְתָּהּ, כְּדֵי שֶׁיֵּעוֹרוּ בָּנָיו וִיהֵא בָהֶם כֹּחַ לְקַבְּלוֹ (ספרי):

Like an eagle who rouses his nest. He directed them with compassion and sympathy, like the eagle who is compassionate with his children. He does not enter his nest suddenly, until he causes a commotion and disturbance over his children with his wings, between one tree and another, between one branch and the next, so that his children are roused, and are capable of receiving him.

יעיר קנו. יְעוֹרֵר בָּנָיו:

Who rouses his nest. He arouses his children.

על גוזליו ירחף. אֵינוֹ מַכְבִּיד עַצְמוֹ עֲלֵיהֶם אֶלָּא מְחוֹפֵף — נוֹגֵעַ וְאֵינוֹ נוֹגֵעַ (תלמוד ירושלמי חגיגה ב') — אַף הַקָּבָּ"הּ, "שַׁדַּי לֹא מְצָאנֻהוּ שַׂגִּיא כֹחַ" (איוב ל"ז) כְּשֶׁבָּא לִתֵּן תּוֹרָה לֹא נִגְלָה עֲלֵיהֶם מֵרוּחַ אַחַת אֶלָּא מֵאַרְבַּע רוּחוֹת, שֶׁנֶּאֱמַר "ה' מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן" (דברים ל"ג), "אֱלוֹהַּ מִתֵּימָן יָבוֹא" (חבקוק ג') — זוֹ רוּחַ רְבִיעִית (ספרי):

Fluttering over his young. He does not press himself on them, but hovers, touching yet not touching. So, too, the Holy One, Blessed is He — ”Shaddai — we did not find Him at full power.” When He came to give the Torah, He did not reveal Himself to them from one direction, but, rather, from four directions, as it is stated, “Adonoy came from Sinai, radiated from Se’ir to them, appeared from Mount Paran, arriving with some of His sacred myriads.” “God came from Teiman” — this is the fourth direction.

יפרש כנפיו יקחהו. כְּשֶׁבָּא לִטְּלָם מִמָּקוֹם לְמָקוֹם אֵינוֹ נוֹטְלָן בְּרַגְלָיו כִּשְׁאָר עוֹפוֹת, לְפִי שֶׁשְּׁאָר עוֹפוֹת יְרֵאִים מִן הַנֶּשֶׁר שֶׁהוּא מַגְבִּיהַּ לָעוּף וּפוֹרֵחַ עֲלֵיהֶם, לְפִיכָךְ נוֹשְׂאָן בְּרַגְלָיו, מִפְּנֵי הַנֶּשֶׁר, אֲבָל הַנֶּשֶׁר אֵינוֹ יָרֵא אֶלָּא מִן הַחֵץ, לְפִיכָךְ נוֹשְׂאָן עַל כְּנָפָיו, אוֹמֵר מוּטָב שֶׁיִּכָּנֵס הַחֵץ בִּי וְלֹא יִכָּנֵס בְּבָנַי, אַף הַקָּבָּ"ה (שמות י"ט) "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים" — כְּשֶׁנָּסְעוּ מִצְרַיִם אַחֲרֵיהֶם וְהִשִּׂיגוּם עַל הַיָּם הָיוּ זוֹרְקִים בָּהֶם חִצִּים וְאַבְנֵי בָּלִיסְטְרָאוֹת, מִיָּד "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים וְגוֹ' וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וְגוֹ'" (שמות י"ד):

He extends his wings, grasps them. When he comes to transport them from place to place, he does not grasp them with his talons like other birds. For the other birds fear the eagle, who soars high and flies above them — he therefore carries them in his talons because of the eagle. The eagle, however, fears nothing but the arrow, and, therefore, carries them on his wings, saying, ‘Better let the arrow enter me, and not enter my children.’ So, too, with the Holy One, Blessed is He, “I carried you on wings of eagles.” When the Egyptians pursued them and overtook them at the sea, they propelled arrows and projectiles at them. Immediately, “The angel of God moved, etc., and came between the Egyptian camp, etc.”

ה' בדד ינחנו. נִהֲגָם בַּמִּדְבָּר בָּדָד וּבֶטַח:

Adonoy conducted them alone. He conducted them alone, in security, in the wilderness.

ואין עמו אל נכר. לֹא הָיָה כֹחַ בְּאֶחָד מִכָּל אֱלֹהֵי הַגּוֹיִם לְהַרְאוֹת כֹּחוֹ וּלְהִלָּחֵם עִמָּהֶם. וְרַבּוֹתֵינוּ דְרָשׁוּהוּ עַל הֶעָתִיד וְכֵן תִּרְגֵּם אֻנְקְלוֹס, וַאֲנִי אוֹמֵר דִּבְרֵי תּוֹכֵחָה הֵם לְהָעִיד הַשָּׁמַיִם וְהָאָרֶץ וּתְהֵא הַשִּׁירָה לָהֶם לְעֵד שֶׁסּוֹפָן לִבְגֹּד וְלֹא יִזְכְּרוּ לֹא הָרִאשׁוֹנוֹת שֶׁעָשָׂה לָהֶם וְלֹא הַנּוֹלָדוֹת שֶׁהוּא עָתִיד לַעֲשׂוֹת לָהֶם, לְפִיכָךְ צָרִיךְ לְיַשֵּׁב הַדָּבָר לְכָאן וּלְכָאן. וְכָל הָעִנְיָן מוּסָב עַל זכר ימות עולם בינו שנות דר ודר, כֵּן עָשָׂה לָהֶם וְכֵן עָתִיד לַעֲשׂוֹת, כָּל זֶה הָיָה לָהֶם לִזְכֹּר:

Without [opposition by] alien gods. There was no capability, among any of the gods of the Gentiles, of displaying their power by waging war with them. The Rabbis expound this as referring to the future, and Onkelos translates it similarly. Now I say that these are words of reproach, calling on the testimony of heaven and earth, so that this song might serve as a warning to them, for they would ultimately betray the faith, and remember neither the early favors which He performed for them, nor the future ones which He would eventually perform for them. Therefore, the matter must be reconciled both here and there. The entire subject revolves around “Remember world history, study the generational epochs” — this is what He did for them, and this is what He will eventually do. All this they should have remembered.

ירכבהו על במתי ארץ. כָּל הַמִּקְרָא כְּתַרְגּוּמוֹ:

He shall transport them [lit. cause them to ride] over the summit of the earth. The entire passage should be understood as Targum [Onkelos] translates.

ירכבהו וגו'. עַל שֵׁם שֶׁאֶרֶץ יִשְׂרָאֵל גָּבוֹהַּ מִכָּל הָאֲרָצוֹת:

He shall transport them, etc. So called because Eretz Yisroel is the highest of all lands.

ויאכל תנובת שדי. אֵלּוּ פֵרוֹת אֶרֶץ יִשְׂרָאֵל שֶׁקַּלִּים לָנוּב וּלְהִתְבַּשֵּׁל מִכָּל פֵּרוֹת הָאֲרָצוֹת:

Where they will consume the produce of the fields. This refers to the fruits of Eretz Yisroel, which are quicker to develop and ripen than any fruit of the lands.

וינקהו דבש מסלע. מַעֲשֶׂה בְּאֶחָד שֶׁאָמַר לִבְנוֹ בְּסִיכְנִי הָבֵא לִי קְצִיעוֹת מִן הֶחָבִית, הָלַךְ וּמָצָא הַדְּבַשׁ צָף עַל פִּיהָ, אָמַר לוֹ זוֹ שֶׁל דְּבַשׁ הִיא אָמַר לוֹ הַשְׁקַע יָדְךָ לְתוֹכָהּ וְאַתָּה מַעֲלֶה קְצִיעוֹת מִתּוֹכָהּ (ספרי):

He shall nurture them with honey of bedrock. There was was an incident when someone said to his son in Sichoni, ‘Bring me dried fig preserves from the barrel.’ He went, and found honey floating at the top. He said to him, ‘This is [a barrel] of honey’! He told him, ‘Dip your hand into it, and you’ll come up with dried figs from within.’

במתי ארץ. לְשׁוֹן גֹּבַהּ:

The summit of the earth. This denotes height.

שדי. לְשׁוֹן שָׂדֶה:

The fields. The word denotes “field.”

מחלמיש צור. תָּקְפּוֹ וְחָזְקוֹ שֶׁל סֶלַע, כְּשֶׁאֵינוֹ דָּבוּק לַתֵּיבָה שֶׁלְּאַחֲרָיו נָקוּד חַלָּמִישׁ וּכְשֶׁהוּא דָבוּק נָקוּד חַלְמִישׁ:

Of staunchest rock mass. The power and strength of bedrock. When non-adjunctive to the following word, the vocalization is חַלָּמִיש, when adjunctive, the vocalization is חַלְמִישׁ .

ושמן מחלמיש צור. אֵלּוּ זֵיתִים שֶׁל גּוּשׁ חָלָב (ספרי):

And oil of staunchest rock mass. This refers to the olives of Gush Chalav.

חמאת בקר וחלב צאן. זֶה הָיָה בִּימֵי שְׁלֹמֹה, שֶׁנֶּאֱמַר (מלכים א ד') "עֲשָׂרָה בָקָר בְּרִאִים וְעֶשְׂרִים בָּקָר רְעִי וּמֵאָה צֹאן":

Butter-fat of cattle and milk of sheep. This took place in Shlomo’s days, as it said, “Ten fleshy cattle, twenty cattle at pasture, and one hundred sheep.”

עם חלב כרים. זֶה הָיָה בִּימֵי עֲשֶׂרֶת הַשְּׁבָטִים, שֶׁנֶּאֱמַר (עמוס ו') "וְאֹכְלִים כָּרִים מִצֹּאן":

With the fat of lambs. This took place in the days of the Ten Tribes, as it is said, “And they eat the lambs of sheep.”

חלב כליות חטה. זֶה הָיָה בִּימֵי שְׁלֹמֹה, שֶׁנֶּאֱמַר (מלכים א ה') "וַיְהִי לֶחֶם שְׁלֹמֹה וְגוֹ'":

The fat of wheat kidneys. This took place in Shlomo’s days, as it is said, “Shlomo’s food was, etc.”

ודם ענב תשתה חמר. בִּימֵי עֲשֶׂרֶת הַשְּׁבָטִים "הַשֹּׁתִים בְּמִזְרְקֵי יַיִן" (עמוס ו'):

And the wine-flavored blood of grapes will you drink. During the days of the Ten Tribes, “Who drink from wine bowls.”

חמאת בקר. הוּא שֻׁמָּן הַנִּקְלָט מֵעַל גַּבֵּי הֶחָלָב:

Butter-fat of cattle. This refers to the fat which is skimmed from the top of milk.

וחלב צאן. חָלָב שֶׁל צֹאן, וּכְשֶׁהוּא דָבוּק נָקוּד חֲלֵב, כְּמוֹ "בַּחֲלֵב אִמּוֹ" (שמות כ"ג):

And milk of sheep. Milk of sheep. When used adjunctively, the vocalization is חֲלֵב, as in, “In the milk of its mother.”

כרים. כְּבָשִׂים:

Lambs. Sheep.

ואילים. כְּמַשְׁמָעוֹ:

Rams. According to its plain meaning.

בני בשן. שְׁמֵנִים הָיוּ:

Native to Bashan. They were fat.

כליות חטה. חִטִּים שְׁמֵנִים כְּחֵלֶב כְּלָיוֹת וְגַסִּין כְּכוּלְיָא:

Wheat kidneys. Fat wheat, like the fat of the kidney, and with kidney-like bulk.

ודם ענב. תִּהְיֶה שׁוֹתֶה יַיִן טוֹב וְטוֹעֵם יַיִן חָשׁוּב:

Blood of the grape. You shall drink excellent [wine], with the taste of distinguished wine.

חמר. יַיִן בִּלְשׁוֹן אֲרַמִּי "חֲמַר", אֵין זֶה שֵׁם דָּבָר אֶלָּא לְשׁוֹן מְשֻׁבָּח בְּטַעַם, ווי"נוש בְּלַעַז. וְעוֹד יֵשׁ לְפָרֵשׁ שְׁנֵי מִקְרָאוֹת הַלָּלוּ אַחַר תַּרְגּוּם שֶׁל אֻנְקְלוֹס "אַשְׁרִינוּן עַל תָּקְפֵּי אַרְעָא וְגוֹ'":

Grapes. “Wine” in Aramaic. Grapes. This is not a noun, but rather a term meaning “of superb taste,” winos in Old French. One may also interpret these two passages in accordance with Onkelos’ rendition, “He shall place them over the powerful of the earth, etc.”

עבית. לְשׁוֹן עֹבִי:

Have become thick. The word denotes thickness.

כשית. כְּמוֹ כָּסִיתָ, לְשׁוֹן "כִּי כִסָּה פָנָיו בְּחֶלְבּוֹ" (איוב ט"ו), כְּאָדָם שֶׁשָּׁמֵן מִבִּפְנִים וּכְסָלָיו נִכְפָּלִים מִבַּחוּץ, וְכֵן הוּא אוֹמֵר (שם) "וַיַּעַשׂ פִּימָה עֲלֵי כָסֶל":

[You] are covered with fat. Like “Are covered,” denoting the same as, “For he covered his face with his fat,” like a man with inner fat, whose innards form outward folds. Similarly, it says, “He formed a lip of his innards.”

כשית. יֵשׁ לָשׁוֹן קַל בִּלְשׁוֹן כִּסּוּי, כְּמוֹ "וְכֹסֶה קָלוֹן עָרוּם" (משלי י"ב), וְאִם כָּתַב כִּשִּׂיתָ, דָּגוּשׁ, הָיָה נִשְׁמָע כִּסִּיתָ אֶת אֲחֵרִים, כְּמוֹ "כִּי כִסָּה פָנָיו" (איוב ט"ו):

[You] are covered. There is a “light” grammatical usage of the term “ כִּסוּי,” as in, “He who covers an insult is clever.” If כִּשִּׂיתָ had been written with a punctuation dot, it would have meant “You covered others,” as in “For he covered his face.”

וינבל צור ישעתו. גִּנָּהוּ וּבִזָּהוּ, כְּמוֹ שֶׁנֶּאֱמַר (יחזקאל ח') "אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וְגוֹ'", אֵין לְךָ נִבּוּל גָּדוֹל מִזֶּה (ספרי):

He insulted the Rock of his salvation. He affronted and insulted Him, as it is said, “Their backsides towards the Sanctuary of Adonoy, etc.” Nothing is more contemptuous than this.

יקנאהו. הִבְעִירוּ חֲמָתוֹ וְקִנְאָתוֹ:

They incited His vengeance. They inflamed His fury and vengeance.

בתועבת. בְּמַעֲשִׂים תְּעוּבִים, כְּגוֹן מִשְׁכַּב זְכוּר וּכְשָׁפִים שֶׁנֶאֱמַר בָּהֶם תּוֹעֵבָה:

With loathsomeness. With loathsome behavior. For example, homosexuality and sorcery, which are depicted as “loathsome.”

לא אלה. כְּתַרְגּוּמוֹ "דְּלֵית בְּהוֹן צְרוֹךְ", אִלּוּ הָיָה בָהֶם צְרוֹךְ לֹא הָיְתָה קִנְאָה כְפוּלָה כְּמוֹ עַכְשָׁו (ספרי):

Ineffectual. As Targum [Onkelos] renders, ”Who fulfill no need.” If they had fulfilled some need, the vengeance would not have been as doubly harsh as now.

חדשים מקרב באו. אֲפִלּוּ הָאֻמּוֹת לֹא הָיוּ רְגִילִים בָּהֶם — גּוֹי שֶׁהָיָה רוֹאֶה אוֹתָם, הָיָה אוֹמֵר זֶה צֶלֶם יְהוּדִי:

Novelties, lately arrived. Even the Gentiles were unaccustomed to them. A Gentile who saw them would say, ‘This is a Jewish idol.’

לא שערום אבתיכם. לֹא יָרְאוּ מֵהֶם — לֹא עָמְדָה שַׂעֲרָתָם מִפְּנֵיהֶם, דֶּרֶךְ שַׂעֲרוֹת הָאָדָם לַעֲמֹד מֵחֲמַת יִרְאָה, כָּךְ נִדְרַשׁ בְּסִפְרֵי. וְיֵשׁ לְפָרֵשׁ עוֹד שערום לְשׁוֹן (ישעיה יג, כא) "וּשְׂעִירִים יְרַקְּדוּ שָׁם", שְׂעִירִים הֵם שֵׁדִים, לֹא עָשׂוּ אֲבוֹתֵיכֶם שְׂעִירִים הַלָּלוּ:

Your forefathers were not awed by them. They did not fear them, their hair did not stiffen before them — a man’s hair customarily stiffens from dread. This is the way it is expounded by Sifrei. In addition, one may explain the word שְׂעָרוּם as having the same meaning as “Demons cavort there,” שְׂעִירִים referring to demons. Your forefathers did not regard those demons.

תשי. תִּשְׁכַּח. וְרַבּוֹתֵינוּ דָרְשׁוּ כְּשֶׁבָּא לְהֵיטִיב לָכֶם אַתֶּם מַכְעִיסִין לְפָנָיו וּמַתִּישִׁים כֹּחוֹ מִלְּהֵיטִיב לָכֶם (ספרי):

You disregarded. You forgot. The Rabbis expound: When He intends to treat you benevolently, you behave heinously before him, thus weakening His capacity for benevolence towards you.

אל מחללך. מוֹצִיאֲךָ מֵרֶחֶם, לְשׁוֹן (תהלים כט) "יְחוֹלֵל אַיָּלוֹת", (תהלים מ"ח) "חִיל כַּיּוֹלֵדָה":

The Almighty Who delivered you. Who delivered you from the womb, having the same meaning as “Who causes trembling in the mighty,” “Trembling like a woman at birthing.”

מה אחריתם. מַה תַּעֲלֶה בָהֶם בְּסוֹפָם:

What their end will be. What will occur to them at their end.

כי דור תהפכת המה. מְהַפְּכִין רְצוֹנִי לְכַעַס:

For they are an upsetting generation. They upset My good will and turn it to wrath.

לא אמן בם. אֵין גִדּוּלַי נִכָּרִים בָּהֶם, כִּי הוֹרֵיתִים דֶּרֶךְ טוֹבָה וְסָרוּ מִמֶּנָּה:

Devoid of breeding. My training is not noticeable in them, for I instructed them in the proper path, but they strayed from it.

אמן. לְשׁוֹן "וַיְהִי אֹמֵן" (אסתר ב'), נורריטור"ה בְּלַעַז; דָּ"אַ — אמן לְשׁוֹן אֱמוּנָה, כְּתַרְגּוּמוֹ, אָמְרוּ בְסִינַי נַעֲשֶׂה וְנִשְׁמָע וּלְשָׁעָה קַלָּה בִטְּלוּ הַבְטָחָתָם וְעָשׂוּ הָעֵגֶל (ספרי):

Breeding. The meaning is the same as “He nurtured,” norture, in Old French. Another interpretation: אֵמֻן denotes faithfulness, as Targum [Onkelos] translates. They declared at Sinai, “We shall do, and we shall listen,” and in a fleeting instant reneged on their pledge, and made the [golden] calf.

קנאוני. הִבְעִירוּ חֲמָתִי:

Incited Me to vengeance. They inflamed My wrath.

בלא אל. בְּדָבָר שֶׁאֵינוֹ אֱלוֹהַּ:

With a non-god. With something which is not a God.

בלא עם. בְּאֻמָּה שֶׁאֵין לָהּ שֵׁם, שֶׁנֶּאֱמַר (ישעיהו כ"ג) הֵן אֶרֶץ כַּשְׂדִים זֶה הָעָם לֹא הָיָה, בְּעֵשָׂו הוּא אוֹמֵר (עובדיה א') בָּזוּי אַתָּה מְאֹד:

With a non-people. With a nation with no reputation, as it is said, “Lo, the land of Kasdim — this people is a non-entity.” And concerning Eisav it says, “you are extremely despicable.”

בגוי נבל אכעיסם. אֵלּוּ הַמִּינִים, וְכֵן הוּא אוֹמֵר (תהילים י"ד) אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים (ספרי; יבמות ס"ג):

I shall anger them with a faithless nation. This refers to atheists. Similarly, it says, “The faithless says in his heart, ‘there is no God.”’

קדחה. בָּעֲרָה:

Shall blaze. Shall burn.

ותיקד. בָּכֶם עַד הַיְסוֹד:

That will burn. You down to the foundation.

ותאכל ארץ ויבלה. אַרְצְכֶם וִיבוּלָהּ (ספרי):

It shall consume the land and its produce. Your land and its produce.

ותלהט. יְרוּשָׁלַיִם הַמְיֻסֶּדֶת עַל הֶהָרִים, שֶׁנֶּאֱמַר (תהילים קכ"ה) יְרוּשָׁלַיִם הָרִים סָבִיב לָהּ:

And enflame. Jerusalem, which is founded on mountains, as it is said, “Jerusalem is surrounded by mountains.”

אספה עלימו רעות. אַחְבִּיר רָעָה עַל רָעָה, לְשׁוֹן "סְפוּ שָׁנָה עַל שָׁנָה" (ישעיהו כ"ט), "סְפוֹת הָרָוָה" (דברים כ"ט), "עֹלוֹתֵיכֶם סְפוּ עַל זִבְחֵיכֶם" (ירמיהו ז'). דָּ"אַ — אספה אֲכַלֶּה, כְּמוֹ "פֶּן תִּסָּפֶה" (בראשית י"ט):

I shall amass iniquity against them. I shall link evil with evil. This means the same as “Join year to year,” “To add the sated,” “Add your burnt-offerings to your peace-offerings.” Another interpretation of אַסְפֶּה, “I shall consume”, as in “Lest you be consumed.”

חצי אכלה בם. כָּל חִצַּי אַשְׁלִים בָּהֶם, וּקְלָלָה זוֹ לְפִי הַפֻּרְעָנוּת לִבְרָכָה הִיא — חִצַּי כָּלִים וְהֵם אֵינָם כָּלִים (ספרי; סוטה ט'):

I shall deplete my arrows against them. I shall completely expend all my arrows against them. This curse, in serving as a punishment, is actually a blessing — my arrows shall be depleted, but they shall not be depleted.

מזי רעב. אֻנְקְלוֹס תִּרְגֵּם "נְפִיחֵי כָפָן", וְאֵין לִי עֵד מוֹכִיחַ עָלָיו, וּמִשְּׁמוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן מִטּוּלוּשָׂא שָׁמַעְתִּי שְׂעִירֵי רָעָב — אָדָם כָּחוּשׁ מְגַדֵּל שֵׂעָר עַל בְּשָׂרוֹ:

Bloated with hunger. Onkelos renders “Bloated with hunger,” but I have no evidence supportive of this. In the name of R’ Moshe Hadarshan of Tolouse I have heard, “Hairy with hunger.” A lean man sprouts hair on his flesh.

מזי. לְשׁוֹן אֲרַמִּי שֵׂעָר — מִזַיָּא, "דַּהֲוָה מְהַפֵּךְ בְּמִזַיָּא" (מגילה י"ח):

Bloated In Aramaic, “hair” is מִזַּיָּא . ”He would tousle his hair.”

ולחמי רשף. הַשֵּׁדִים נִלְחֲמוּ בָהֶם, שֶׁנֶּאֱמַר "וּבְנֵי רֶשֶׁף יַגְבִּיהוּ עוּף" (איוב ה'), וְהֵם שֵׁדִים:

Embattled with demons. Demons battled them, as it is said, “But the sons of demons soar aloft,” referring to demons.

וקטב מרירי. וּכְרִיתוּת שֵׁד שֶׁשְּׁמוֹ מְרִירִי, קטב כְּרִיתָה, כְּמוֹ "אֱהִי קָטָבְךָ שְׁאוֹל" (הושע י"ג):

Slashed by Meriri. Slashed by a demon named Meriri. Slashed. Cut down, as, “I shall cut you down into the grave.”

ושן בהמת. מַעֲשֶׂה הָיָה וְהָיוּ הָרְחֵלִים נוֹשְׁכִין וּמְמִיתִין (ספרי):

Teeth of animals. There was an incident where sheep bites were fatal.

חמת זחלי עפר. אֶרֶס נְחָשִׁים הַמְהַלְּכִים עַל גְּחוֹנָם עַל הֶעָפָר כַּמַּיִם הַזּוֹחֲלִים עַל הָאָרֶץ; זְחִילָה לְשׁוֹן מְרוּצַת הַמַּיִם עַל הֶעָפָר וְכֵן כָּל מְרוּצַת דָּבָר הַמְשַׁפְשֵׁף עַל הֶעָפָר וְהוֹלֵךְ:

The venom of dust-crawlers. The venom of snakes which crawl on their bellies in the dust, like water rolling on the ground. זְחִילָה denotes the movement of water on the ground, and, as well, the movement of anything which progresses by sliding along the ground.

מחוץ תשכל חרב. מִחוּץ לָעִיר תְּשַׁכְּלֵם חֶרֶב גְּיָסוֹת.

From without, the sword shall decimate. Outside the city, the sword of armed legions shall decimate them.

ומחדרים אימה. כְּשֶׁבּוֹרֵחַ וְנִמְלָט חַדְרֵי לִבּוֹ נְקוּפִים עָלָיו מֵחֲמַת אֵימָה, וְהוּא מֵת וְהוֹלֵךְ בָּה (ספרי); דָּ"אַ, ומחדרים אימה — בַּבַּיִת תִּהְיֶה אֵימַת דֶּבֶר, כְּמָה שֶׁנֶּאֱמַר (ירמיהו ט') "כִּי עָלָה מָוֶת בְּחַלּוֹנֵינוּ", וְכֵן תִּרְגֵּם אֻנְקְלוֹס; דָּ"אַ, מחוץ תשכל חרב — עַל מַה שֶּׁעָשׂוּ בַחוּצוֹת, שֶׁנֶּאֱמַר "וּמִסְפַּר חוּצוֹת יְרוּשָׁלַיִם שַׂמְתֶּם מִזְבְּחוֹת לַבֹּשֶׁת" (שם י"א); ומחדרים אימה, עַל מַה שֶּׁעָשׂוּ בְחַדְרֵי חֲדָרִים, שֶׁנֶּאֱמַר "אֲשֶׁר זִקְנֵי בֵית יִשְׂרָאֵל עוֹשִׂים בַּחֹשֶׁךְ אִישׁ בְּחַדְרֵי מַשְׂכִּיתוֹ" (יחזקאל ח'):

From within the chambers, terror. If he should flee and escape the sword, the chambers of his heart pound with terror, continuing until he expires. Another interpretation of “From within the chambers, terror”: Indoors will be terror of the plague, as it is said, “For death has entered through our windows.” This is how Onkelos translates it. Another interpretation: “Because of the outdoors, the sword shall decimate” — because of their behavior out of doors, as it is said, “According to the number of outdoor areas in Jerusalem, you have set up altars to debasement.” “Because of the chambers, terror” — because of their behavior in the innermost chambers, as it is said, “What the elders of the house of Yisroel do in the dark, each one in his paneled chamber.”

אמרתי אפאיהם. אָמַרְתִּי בְלִבִּי אַפְאֶה אוֹתָם, וְיֵשׁ לְפָרֵשׁ אפאיהם אֲשִׁיתֵם פֵּאָה, לְהַשְׁלִיכָם מֵעָלַי הֶפְקֵר, וְדֻגְמָתוֹ מָצִינוּ בְעֶזְרָא (נחמיה ט') "וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה" — לְהֶפְקֵר, וְכֵן חִבְּרוֹ מְנַחֵם. וְיֵשׁ פּוֹתְרִים אוֹתוֹ כְּתַרְגּוּמוֹ "יָחוּל רוּגְזִי עֲלֵיהוֹן", וְלֹא יִתָּכֵן, שֶׁאִם כֵּן הָיָה לוֹ לִכְתֹּב אֲאַפְאֵיהֶם, אַחַת לְשִׁמּוּשׁ וְאַחַת לִיסוֹד, כְּמוֹ "אֲאַזֶּרְךָ" (ישעיהו מ"ה), "אֲאַמִּצְכֶם בְּמוֹ פִי" (איוב ט"ו), וְהָאָלֶ"ף הַתִּיכוֹנָה אֵינָהּ רְאוּיָה בוֹ כְלָל. וְאֻנְקְלוֹס תִּרְגֵּם אַחַר לְשׁוֹן הַבָּרַיְתָא הַשְּׁנוּיָה בְסִפְרֵי הַחוֹלֶקֶת תֵּבָה זוֹ לְשָׁלוֹשׁ תֵּבוֹת, אָמַרְתִּי אַף אֵי הֵם — אָמַרְתִּי בְאַפִּי אֶתְּנֵם כְּאִלּוּ אֵינָם שֶׁיֹּאמְרוּ רוֹאֵיהֶם עֲלֵיהֶם אַיֵּה הֵם:

I thought [lit. said], ‘I shall abandon them.’ I said privately, I shall abandon them. We may interpret אַפְאֵיהֶם as ‘I shall render them Pei’ah, discarding them into abandonment.’ We find an example of this in Ezra, “You delivered, to them, kingdoms and peoples, whom You dispersed as Pei’ah” — into abandonment. This is Menachem’s understanding. Now some interpret this according to Targum’s [Onkelos] translation, “I shall visit my fury upon them”; but this is untenable, for if so, it should have written אֲאַפְאֵיהֶם, one [aleph] as a prefix, and one from the root, as in “I girded you,” “I fortified you by my word.” Also, the middle aleph is totally inappropriate. Onkelos’s translation follows the text of the Beraysa quoted by Sifrei, which divides this word into three words — I thought ‘in fury where are they.’ I thought, in my fury, that I would render them non-entities, so that those who look for them would say, concerning them, ‘Where are they’?

לולי כעס אויב אגור. אִם לֹא שֶׁכַּעַס הָאוֹיֵב כָּנוּס עֲלֵיהֶם לְהַשְׁחִית, וְאִם יוּכַל לָהֶם וְיַשְׁחִיתֵם יִתְלֶה הַגְּדֻלָּה בּוֹ וּבֵאלֹהָיו וְלֹא יִתְלֶה הַגְּדֻלָּה בִּי, וְזֶהוּ שֶׁנֶּאֱמַר פן ינכרו צרימו — יְנַכְּרוּ הַדָּבָר לִתְלוֹת גְּבוּרָתָם בְּנָכְרִי שֶׁאֵין הַגְּדֻלָּה שֶׁלּוֹ — פן יאמרו ידנו רמה וגו':

Were it not for the enemy’s amassed rage. Were it not that the enemy’s rage is amassed against them for destruction, and if he were to overcome them and destroy them, he would attribute greatness to himself and his gods, but would not attribute greatness to Me. This is why it is said . . .

כי אוֹתוֹ גוי אבד עצות המה ואין בהם תבונה. שֶׁאִלּוּ הָיוּ חֲכָמִים ישכילו זאת איכה ירדף וגו':

Lest their oppressors estrange. They estrange the matter by attributing their power to a stranger who has no greatness. Lest they say, ‘Our armed might has prevailed,’ etc. For that Nation squanders counsel, they lack intelligence. For if they were wise, They would grasp this. How could [one] pursue, etc.

יבינו לאחריתם. יִתְּנוּ לֵב לְהִתְבּוֹנֵן לְסוֹף פֻּרְעֲנוּתָם שֶׁל יִשְׂרָאֵל:

They would contemplate their ending. They would apply themselves to contemplating the ending punishment of Yisroel.

איכה ירדף אחד. מִמֶּנּוּ אלף מִיִּשְׂרָאֵל:

How can one pursue. One of us [pursue] a thousand of Yisroel.

אם לא כי צורם מכרם וה' הסגירם. מְכָרָם וּמְסָרָם בְּיָדֵנוּ, דליב"ר בְּלַעַז:

Unless their Almighty [lit. rock] has dealt them away, and Adonoy has delivered them? Dealt them away and delivered them into our hands. Delivrer in Old French.

כי לא כצורנו צורם. כָּל זֶה הָיָה לָהֶם לָאוֹיְבִים לְהָבִין שֶׁהַשֵּׁם הִסְגִּירָם וְלֹא לָהֶם וְלֵאלֹהֵיהֶם הַנִּצָּחוֹן, שֶׁהֲרֵי עַד הֵנָּה לֹא יָכְלוּ כְּלוּם אֱלֹהֵיהֶם כְּנֶגֶד צוּרֵנוּ, כִּי לֹא כְסַלְעֵנוּ סַלְעָם; כָּל צוּר שֶׁבַּמִּקְרָא לְשׁוֹן סֶלַע:

For their mighty one is not like our Almighty. All this the enemies should have understood — that God delivered them, and the victory is neither theirs nor their gods’, for heretofore their gods were powerless against our Almighty, for their rock is not like our Rock. צוּר in Scripture always denotes a rock.

ואיבינו פלילים. וְעַכְשָׁו אוֹיְבֵינוּ שׁוֹפְטִים אוֹתָנוּ, הֲרֵי שֶׁצוּרֵנוּ מְכָרָנוּ לָהֶם:

Yet our enemies sit in judgement. Yet now our enemies judge us, since our Almighty has dealt us away to them.

כי מגפן סדם גפנם. מוּסָב לְמַעְלָה — אָמַרְתִּי בְּלִבִּי אַפְאֵיהֶם וְאַשְׁבִּית זִכְרָם לְפִי שֶׁמַּעֲשֵׂיהֶם מַעֲשֵׂי סְדוֹם וַעֲמוֹרָה:

For their grapevine is of the grapevine of Sedom. This relates to the the above text: I thought privately I shall abandon them and abolish their memory, because their behavior is the behavior of Sedom and Amorah.

שדמת. שְׂדֵה תְּבוּאָה, כְּמוֹ "וּשְׁדֵמוֹת לֹא עָשָׂה אֹכֶל" (חבקוק ג'), "בְּשַׁדְמוֹת קִדְרוֹן" (מלכים ב כ"ג):

Fields. Arable fields, as in “The fields have produced no food,” “In the fields of Kidron.”

ענבי רוש. עֵשֶׂב מַר:

Grapes of bitter herbs. Clusters galling to them.

אשכלת מררת למו. מַשְׁקֶה מַר רָאוּי לָהֶם, לְפִי מַעֲשֵׂיהֶם פֻּרְעֲנוּתָם, וְכֵן תִּרְגֵּם אֻנְקְלוֹס "וְתוּשְׁלָמַת עוֹבָדֵיהוֹן כִּמְרָרוּתְהוֹן":

Clusters galling to them. Galling beverages are appropriate for them — their punishment suits their behavior. Onkelos translates similarly, “The retribution for their behavior corresponds with their bitterness.”

חמת תנינם יינם. כְּתַרְגּוּמוֹ "הָא כְמָרַת תַּנִּינַיָּא כֹּס פּוּרְעֲנוּתְהוֹן", הִנֵּה כִמְרִירַת נְחָשִׁים כּוֹס מִשְׁתֵּה פֻּרְעֲנוּתָם:

Like caustic serpents’ venom is their wine. As Targum [Onkelos] renders, “Behold, like caustic serpents’ venom is the cup of their punishment.” Behold, like caustic snake venom is the drinking cup of their punishment.

וראש פתנים. כּוֹסָם שֶׁהוּא אכזר לַנָּשׁוּךְ, אוֹיֵב אַכְזָרִי יָבֹא וְיִפָּרַע מֵהֶם:

The gall of adders. Their cup, merciless to the bite victim. A merciless enemy shall come and punish them.

הלא הוא כמס עמדי. כְּתַרְגּוּמוֹ, כִּסְבוּרִים הֵם שֶׁשָּׁכַחְתִּי מַעֲשֵׂיהֶם, כֻּלָּם גְּנוּזִים וּשְׁמוּרִים לְפָנַי:

Is this not sequestered with Me? As Targum [Onkelos] translates. They think I have forgotten their actions — they are all hidden away and guarded before Me.

הלא הוא. פְּרִי גַפְנָם וּתְבוּאַת שַׁדְמוֹתָם — כמס עמדי:

Is this not. The fruit of their grapevine, and the produce of their fields are sequestered with Me.

לי נקם ושלם. עִמִּי נָכוֹן וּמְזֻמָּן פֻּרְעֲנוּת נָקָם, וִישַׁלֵּם לָהֶם כְּמַעֲשֵׂיהֶם, הַנָּקָם יְשַׁלֵּם לָהֶם גְּמוּלָם. וְיֵשׁ מְפָרְשִׁים ושלם שֵׁם דָּבָר, כְּמוֹ וְשִׁלּוּם וְהוּא מִגִּזְרַת "וְהַדִּבֵּר אֵין בָּהֶם" (ירמיהו ה') — כְּמוֹ וְהַדִּבּוּר. וְאֵימָתַי אֲשַׁלֵּם לָהֶם?

Vengeance is with Me, and shall administer retribution. With Me, ready and available, is the punishment by vengeance, and it shall administer retribution to them in accordance with their behavior. The vengeance shall administer retribution to them. Some interpret וְשִׁלֵּם as a noun, like וְשִׁלּוּם, “and retribution.” This is similar to “The word is not theirs,” like וְהַדִּבּוּר, “and the word.” When will I administer retribution to them?

לעת תמוט רגלם. כְּשֶׁתִּתֹּם זְכוּת אֲבוֹתָם שֶׁהֵן סְמוּכִים עָלָיו:

At the time that they shall stumble. At the termination of the merit of their forefathers, upon which they lean for support.

כי קרוב יום אידם. מִשֶּׁאֶרְצֶה לְהָבִיא עֲלֵיהֶם יוֹם אֵידָם קָרוֹב וּמְזֻמָּן לְפָנַי לְהָבִיא עַל יְדֵי שְׁלוּחִים הַרְבֵּה:

For the day of their calamity is close by. As soon as I desire to inflict upon them the day of their calamity, it is close by and available to Me, to be inflicted through many emissaries.

וחש עתדת למו. וּמַהֵר יָבוֹאוּ הָעֲתִידוֹת לָהֶם:

Destiny speeds towards them. Quickly, destiny will be upon them.

וחש. כְּמוֹ "יְמַהֵר יָחִישָׁה" (ישעיהו ה'); עַד כָּאן הֵעִיד עֲלֵיהֶם מֹשֶׁה דִבְרֵי תּוֹכֵחָה לִהְיוֹת הַשִּׁירָה הַזֹּאת לְעֵד, כְּשֶׁתָּבֹא עֲלֵיהֶם הַפֻּרְעָנוּת יֵדְעוּ שֶׁאֲנִי הוֹדַעְתִּים מֵרֹאשׁ, מִכָּאן וָאֵילָךְ הֵעִיד עֲלֵיהֶם דִּבְרֵי תַנְחוּמִין שֶׁיָּבוֹאוּ עֲלֵיהֶם כִּכְלוֹת הַפֻּרְעָנוּת, כְּכֹל אֲשֶׁר אָמַר לְמַעְלָה, "וְהָיָה כִי יָבֹאוּ עָלֶיךָ וְגוֹ' הַבְּרָכָה וְהַקְּלָלָה וְגוֹ' וְשָׁב ה' אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְגוֹ'":

Speeds. Like “Let Him hurry, quicken.” Until this point, Moshe established testimony, for them, with words of reproach, wherein this song would serve witness. When they will be afflicted with punishment, they will know that I informed them beforehand. From this point onward, he established testimony with words of solace, which will transpire when the punishment ends, in accordance with all that was said above, “It will come to pass that, when all of these things will happen to you, etc., the blessing and the curse, etc., Adonoy, your God, will return your exiles, etc.”

כי ידין ה' עמו. כְּשֶׁיִּשְׁפֹּט אוֹתוֹ בְּיִסּוּרִין הַלָּלוּ הָאֲמוּרוֹת עֲלֵיהֶם, כְּמוֹ "כִּי בָם יָדִין עַמִּים" (איוב ל"ו) — יְיַסֵּר עַמִּים. כִּי זֶה אֵינוֹ מְשַׁמֵּשׁ בִּלְשׁוֹן דְּהָא, לָתֵת טַעַם לַדְּבָרִים שֶׁל מַעְלָה, אֶלָּא לְשׁוֹן תְּחִלַּת דִּבּוּר, כְּמוֹ (ויקרא כ"ה) "כִּי תָבֹאוּ אֶל הָאָרֶץ", כְּשֶׁיָּבֹאוּ עֲלֵיהֶם מִשְׁפָּטִים הַלָּלוּ וְיִתְנַחֵם הַקָּבָּ"ה עַל עֲבָדָיו לָשׁוּב וּלְרַחֵם עֲלֵיהֶם:

When Adonoy administers justice against His people. When He punishes them with the afflictions described above, as in “For through them He shall administer justice to the nations,” (Shall afflict the nations). כִּי here is not understood as “because,” providing the reason for the preceding statement. Rather, it is introductory, as in, “When you arrive in the land.” ‘When these punishments will be visited upon them, then the Holy One, Blessed is He, will reconsider, concerning His servants, and revert to have compassion for them.’

יתנחם. לְשׁוֹן הִפּוּךְ הַמַּחֲשָׁבָה לְהֵיטִיב אוֹ לְהָרַע:

Will reconsider. This denotes a change of heart, whether benevolently or destructively.

כי יראה כי אזלת יד. כְּשֶׁיִּרְאֶה כִּי יַד הָאוֹיֵב הוֹלֶכֶת וְחוֹזֶקֶת מְאֹד עֲלֵיהֶם, ואפס בָּהֶם עצור ועזוב:

When He sees the power [lit. hand] surging. When He sees that the power of the enemy is surging to the utmost against them, and that there is no one, among them, structured or fortified.

עצור. נוֹשַׁע עַל יְדֵי עוֹצֵר וּמוֹשֵׁל שֶׁיַּעֲצֹר בָּהֶם:

Structured. Saved by an organizer and ruler who structures them.

עזוב. עַל יְדֵי עוֹזֵב; עוֹצֵר הוּא הַמּוֹשֵׁל הָעוֹצֵר בָּעָם שֶׁלֹּא יֵלְכוּ מְפֻזָּרִים בְּצֵאתָם לַצָּבָא עַל הָאוֹיֵב, בְּלַעַז מיינטינ"דור; עצור, הוּא הַנּוֹשָׁע בְּמַעֲצוֹר הַמּוֹשֵׁל; עזוב, מְחֻזָּק, כְּמוֹ (נחום ג') "וַיַּעַזְבוּ יְרוּשָׁלַיִם עַד הַחוֹמָה"; "אֵיךְ לֹא עֻזְּבָה עִיר תְּהִלָּה" (ירמיהו מ"ט), אינפורצדו"ר:

Fortified. By someone who furnishes support. The organizer is the ruler who structures the people, so that they do not proceed haphazardly when advancing to battle the enemy. In Old French, meintenant. Structured. This refers to someone saved by the ruler’s structure. Fortified. Strengthened, as in “They fortified Jerusalem until the wall,” “How is it that the adored city was not fortified.” Enforcied.

ואמר. הַקָּבָּ"ה עֲלֵיהֶם אי אלהימו שֶׁעָבְדוּ:

He shall say. The Holy One, Blessed is He, concerning them, ‘Where is their god whom they worshipped’?

צור חסיו בו. הַסֶּלַע שֶׁהָיוּ מִתְכַּסִּין בּוֹ מִפְּנֵי הַחַמָּה וְהַצִּנָּה, כְּלוֹמַר שֶׁהָיוּ בְטוּחִין בּוֹ לְהָגֵן עֲלֵיהֶם מִן הָרָעָה:

The rock on which they relied for shelter. The rock mass with which they shielded themselves from the sun and the cold; as if to say, they placed their faith in it, to protect them from harm.

אשר חלב זבחימו. הָיוּ אוֹתָן אֱלֹהוֹת אוֹכְלִים, שֶׁהָיוּ מַקְרִיבִים לִפְנֵיהֶם, וְשׁוֹתִין יין נסיכם:

They [ate] the fat of their sacrifices. Those gods would eat [the offerings] which they brought before them, and drink their libation wine.

יהי עליכם סתרה. אוֹתוֹ הַצּוּר יִהְיֶה לָכֶם מַחֲסֶה וּמִסְתּוֹר:

Let them serve as your shield. That rock — let it serve as your shelter and shield.

ראו עתה. הָבִינוּ מִן הַפֻּרְעָנוּת שֶׁהֵבִיא עֲלֵיכֶם וְאֵין לָכֶם מוֹשִׁיעַ, וּמִן הַתְּשׁוּעָה שֶׁאוֹשִׁיעֲכֶם וְאֵין מוֹחֶה בְיָדִי:

Now observe! Learn from the punishment which I visited upon you, when no one could save you, and from the deliverance which I shall grant you, when no one will thwart Me.

אני אני הוא. אֲנִי לְהַשְׁפִּיל וַאֲנִי לְהָרִים:

For it is I! I am the One! It is I who humbles, and I who elevates.

ואין אלהים עמדי. עוֹמֵד כְּנֶגְדִּי לִמְחוֹת:

And no god matches Me. Stands against me to thwart.

עמדי. דֻּגְמָתִי וְכָמוֹנִי:

Matches Me. Is comparable or similar to Me.

ואין מידי מציל. הַפּוֹשְׁעִים בִּי:

And no one can rescue from My grasp. Those who defy Me.

כי אשא אל שמים ידי. כִּי בַחֲרוֹן אַפִּי אֶשָּׂא יָדִי אֶל עַצְמִי בִּשְׁבוּעָה:

For I shall lift My hand heavenward. For, in My fury, I shall lift My Hand to Myself in an oath.

ואמרתי חי אנכי. לְשׁוֹן שְׁבוּעָה הוּא, אֲנִי נִשְׁבָּע חי אנכי:

And I shall say, ‘I live.’ This denotes an oath — [As in “‘As I live,’ says Adonoy, ‘if I do not [do to you] as you have spoken in My ears.”’ Here, too] I swear [as true as] I live [forever].

אם שנותי ברק חרבי. אִם אֲשַׁנֵּן אֶת לַהַב חַרְבִּי לְמַעַן הֱיוֹת לָהּ בָּרָק, שפלנ"דור:

If I whet My saber to a gleam. If I whet the blade of My saber, like, “So that it may have a gleam.” Plandur.

ותאחז במשפט ידי. לְהַנִּיחַ מִדַּת רַחֲמִים מֵאוֹיְבַי שֶׁהֵרֵעוּ לָכֶם "אֲשֶׁר אֲנִי קָצַפְתִּי מְעָט וְהֵמָּה עָזְרוּ לְרָעָה" (זכריה א טו), וְתֹאחֵז יָדִי אֶת מִדַּת הַמִּשְׁפָּט לְהַחֲזִיק בָּהּ וְלִנְקֹם נָקָם:

And hold judgement in My grasp. Discarding the attribute of compassion for my enemies who were destructive to you — ”Where I was a little angry, and they abetted destructively.” Another interpretation. I hold judgment in My grasp, to embrace it and exact vengeance.

אשיב נקם וגו'. לָמְדוּ רַבּוֹתֵינוּ בָּאַגָּדָה מִתּוֹךְ לְשׁוֹן הַמִּקְרָא שֶׁאָמַר ותאחז במשפט ידי — לֹא כְמִדַּת בָּשָׂר וָדָם מִדַּת הַקָּבָּ"ה, מִדַּת בָּשָׂר וָדָם זוֹרֵק חֵץ וְאֵינוֹ יָכוֹל לַהֲשִׁיבוֹ, וְהַקָּבָּ"ה זוֹרֵק חִצָּיו וְיֵשׁ בְּיָדוֹ לַהֲשִׁיבָם כְּאִלּוּ אוֹחֲזָן בְּיָדוֹ, שֶׁהֲרֵי בָרָק הוּא חִצּוֹ שֶׁנֶּאֱמַר כָּאן ברק חרבי ותאחז במשפט ידי, וְהַמִּשְׁפָּט הַזֶּה לְשׁוֹן פֻּרְעָנוּת הוּא, בְלַעַז יושטיצ"א:

I shall wreak vengeance, etc. In the Aggadic commentary, the Rabbis derive from the language of the text, which states “And I hold judgement in My grasp”: Unlike the practice of mortals is the practice of the Holy One, Blessed is He. In the practice of mortals, one who lets fly an arrow can no longer retrieve it; But the Holy One, Blessed is He, lets fly His arrows with the power to retrieve them, as if He retained them in His grasp, for the gleam represents His arrow, as it is said here, “My saber to a gleam, and I hold judgement in My grasp.” ”Judgment” here denotes retribution, in Old French, justice.

ידי. מְקוֹם שְׁכִינָתִי, כְּמוֹ "אִישׁ עַל יָדוֹ" (במדבר ב'), וְהָיָה בְיָדִי לְהִפָּרַע מִכֶּם, אֲבָל אָמַרְתִּי שֶׁחַי אָנֹכִי לְעוֹלָם, אֵינִי מְמַהֵר לִפָּרַע לְפִי שֶׁיֵּשׁ לִי שָׁהוּת בַּדָּבָר, אֲנִי חַי לְעוֹלָם וּבְדוֹרוֹת אַחֲרוֹנִים אֲנִי נִפְרָע מֵהֶם וְהַיְכֹלֶת בְּיָדִי לִפָּרַע מִן הַמֵּתִים וּמִן הַחַיִּים; מֶלֶךְ בָּשָׂר וָדָם שֶׁהוּא הוֹלֵךְ לָמוּת מְמַהֵר נִקְמָתוֹ לְהִפָּרַע בְּחַיָּיו כִּי שֶׁמָּא יָמוּת הוּא אוֹ אוֹיְבוֹ וְנִמְצָא שֶׁלֹּא רָאָה נִקְמָתוֹ מִמֶּנּוּ אֲבָל אֲנִי חַי לְעוֹלָם, וְאִם יָמוּתוּ הֵם וְאֵינִי נִפְרָע בְּחַיֵּיהֶם, אֶפָּרַע בְּמוֹתָם:

My hand. The place of My Presence, like “Everyone in his place.” I had the power to punish them, but I said, ‘I shall live forever.’ I do not rush to punish, as I have ample time for the matter, for I shall live forever. During the last generations I can punish them, and it is within My power to punish the living and the dead. A mortal king, who must die, hurries to avenge and punish while he lives — for he or his enemy may die, and he may thus never realize his vengeance against him. I, however, shall live forever. If they die without my punishing them during their lifetime, I shall punish them after death.

אשכיר חצי מדם. הָאוֹיֵב:

I shall make my arrows drunk with blood of the enemy.

וחרבי תאכל בְּשָׂרָם:

My saber shall consume flesh their flesh.

מדם חלל ושביה. זֹאת תִּהְיֶה לָהֶם מֵעֲוֹן דַּם חַלְלֵי יִשְׂרָאֵל וְשִׁבְיָה שֶׁשָּׁבוּ מֵהֶם:

For the blood of the slaughtered and the captives. This will befall them because of their guilt over the blood of slaughtered Israelites, and the captives which they took from them.

מראש פרעות אויב. מִפֶּשַׁע תְּחִלַּת פִּרְצוֹת הָאוֹיֵב, כִּי כְּשֶׁהַקָּבָּ"ה נִפְרָע מִן הָאֻמּוֹת פּוֹקֵד עֲלֵיהֶם עֲוֹנָם וַעֲוֹנוֹת אֲבוֹתֵיהֶם מֵרֵאשִׁית פִּרְצָה שֶׁפָּרְצוּ בְיִשְׂרָאֵל:

For the original savagery of the enemy. For the iniquity of the original devastation by the enemy. For, when the Holy One, Blessed is He, punishes the nations, He invokes against them their sins, and the sins of their forefathers, from the original devastation which they perpetrated against Yisroel.

הרנינו גוים עמו. לְאוֹתוֹ הַזְּמַן יְשַׁבְּחוּ הָאֻמּוֹת אֶת יִשְׂרָאֵל, רְאוּ מַה שִּׁבְחָהּ שֶׁל אֻמָּה זוֹ, שֶׁדָּבְקוּ בְּהַקָּבָּ"ה בְּכָל הַתְּלָאוֹת שֶׁעָבְרוּ עֲלֵיהֶם וְלֹא עֲזָבוּהוּ, יוֹדְעִים הָיוּ בְּטוּבוֹ וּבְשִׁבְחוֹ:

Let the nations extol His people. At that time, the nations will praise Yisroel. ‘Look at how praiseworthy this nation is. They remained wedded to the Holy One, Blessed is He, through all the privation which overtook them. They did not forsake Him, knowing His goodness and virtue.’

כי דם עבדיו יקום. שְׁפִיכוּת דְּמֵיהֶם, כְּמַשְׁמָעוֹ:

For He shall avenge the blood of His servants. The shedding of their blood, as the words indicate.

ונקם ישיב לצריו. עַל הַגָּזֵל וְעַל הֶחָמָס, כָּעִנְיָן שֶׁנֶּאֱמַר (יואל ד') "מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה תִּהְיֶה מֵחֲמַס בְּנֵי יְהוּדָה", וְאוֹמֵר (עובדיה י') "מֵחֲמַס אָחִיךָ יַעֲקֹב וְגוֹ'" (עי' ספרי):

And wreak vengeance on His enemies. For theft and plunder, as it is said, “Egypt shall be laid waste, and Edom shall become a desert wasteland, for plundering the sons of Yehudah.” And it says, “For plundering your brother Yaakov, etc.’

וכפר אדמתו עמו. וִיפַיֵּס אַדְמָתוֹ וְעַמּוֹ עַל הַצָּרוֹת שֶׁעָבְרוּ עֲלֵיהֶם וְשֶׁעָשָׂה לָהֶם הָאוֹיֵב:

And reconcile His land, His people. He will pacify His land and His people for all the suffering which overtook them, and which the enemy perpetrated against them.

וכפר. לְשׁוֹן רִצּוּי וּפִיּוּס, כְּמוֹ (בראשית לב, כא) "אֲכַפְּרָה פָנָיו" — אַנְחִינֵיהּ לְרוּגְזֵיהּ:

And reconcile. This denotes conciliation and pacification, like, “I may pacify his anger,” “I may calm his rage.”

וכפר אדמתו וּמַה הִיא אַדְמָתוֹ? עמו. כְּשֶׁעַמּוֹ מִתְנַחֲמִים אַרְצוֹ מִתְנַחֶמֶת, וְכֵן הוּא אוֹמֵר "רָצִיתָ ה' אַרְצֶךָ", בַּמֶּה רָצִיתָ אַרְצֶךָ? "שַׁבְתָּ שְׁבִית יַעֲקֹב" (תהילים פ"ה).

And reconcile His land. What is His land? His people. When His people are consoled, His land is consoled. Similarly, it says, “Adonoy, You pacified Your land.” How did You pacify Your land? “You brought back Yaakov’s exiles.”

בְּפָנִים אֲחֵרִים הִיא נִדְרֶשֶׁת בְּסִפְרֵי וְנֶחְלְקוּ בָהּ רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה דוֹרֵשׁ כֻּלָּהּ כְּנֶגֶד יִשְׂרָאֵל, וְרַבִּי נְחֶמְיָה דוֹרֵשׁ אֶת כֻּלָּה כְּנֶגֶד הָאֻמּוֹת, רַבִּי יְהוּדָה דוֹרְשָׁהּ כְּלַפֵּי יִשְׂרָאֵל — (כו) אמרתי אפאיהם כְּמוֹ שֶׁפֵּרַשְׁתִּי, עַד (כז) ולא ה' פעל כל זאת. (כח) כי גוי אבד עצות המה. אָבְדוּ תוֹרָתִי שֶׁהִיא לָהֶם עֵצָה נְכוֹנָה, ואין בהם תבונה לְהִתְבּוֹנֵן (ל) איכה ירדף אחד מִן הָאֻמּוֹת אלף מֵהֶם, אם לא כי צורם מכרם. (לא) כי לא כצורנו צורם הַכֹּל כְּמוֹ שֶׁפֵּרַשְׁתִּי עַד תַּכְלִית. וְרַ' נְחֶמְיָה דוֹרְשָׁהּ כְּלַפֵּי הָאֻמּוֹת, כי גוי אבד עצות המה, כְּמוֹ שֶׁפֵּרַשְׁתִּי תְחִלָּה עַד ואיבינו פלילים:

With a different viewpoint this is expounded in Sifrei, R’ Yehudah and R’ Nechemiah disagreeing over it. R’ Yehudah expounds it entirely in reference to Yisroel, while R’ Nechemiah expounds it entirely in reference to the nations. R’ Yehudah expounds it entirely in reference to Yisroel: “I thought, ‘I shall abandon them”’ [v. 26] as I interpreted, until, “Adonoy did not effect all this” [v. 27]. “For they are a nation which squanders counsel”[v. 28] — they squandered my Torah, which provided them with astute counsel. “They lack the intelligence” [v. 29] to grasp — how one, from the nations, can pursue a thousand of them. “Unless their Almighty dealt them away” [v. 30]. “For their mighty one is not like our Almighty” [v. 31] — everything as I have explained, until the end. But R’ Nechemiah expounds it in reference to the nations. “For those nations squander counsel” [v. 28] as I explained previously, until, “Yet our enemies sit in judgement” [V. 31].

(לב) כי מגפן סדם גפנם. שֶׁל אֻמּוֹת:

For their grapevine is of the grapevine of Sedom. The nations’ grapevine.

ומשדמת עמרה וגו'. וְלֹא יָשִׂימוּ לִבָּם לִתְלוֹת הַגְּדֻלָּה בִּי:

And from the fields of Amorah, etc. But they pay no heed, and do not ascribe the greatness to Me.

ענבמו ענבי רוש. הוּא שֶׁאָמַר לולי כעס אויב אגור עַל יִשְׂרָאֵל לְהַרְעִילָם וּלְהַמְרִירָם, לְפִיכָךְ אשכלת מררת למו לְהַלְעִיט אוֹתָם עַל מַה שֶּׁעָשׂוּ לְבָנַי:

Their grapes are grapes of bitter herbs. This follows what is said, “Were it not for the enemy’s amassed rage” [v. 27] — against Yisroel, to poison and embitter them. Therefore, let them have bitter clusters, to gorge them for their action against my children.

(לג) חמת תנינם יינם. מוּכָן לְהַשְׁקוֹתָם עַל מַה שֶּׁעוֹשִׂין לָהֶם:

Their wine is like caustic serpents’ venom. Ready for them to drink because of their actions against them.

(לד) כמס עמדי. אוֹתוֹ הַכּוֹס, שֶׁנֶּאֱמַר (תהילים ע"ה) "כִּי כוֹס בְּיַד ה' וְגוֹ'":

Sequestered with me. That cup of which it is said, “For there is a cup in the hand of Adonoy, etc.”

(לה) לעת תמוט רגלם. כָּעִנְיָן שֶׁנֶּאֱמַר "תִּרְמְסֶנָּה רֶגֶל" (ישעיהו כ"ו):

At the time that they shall stumble. As it is said, “The foot shall trample it.”

(לו) כי ידין ה' עמו. בְּלָשוֹן זֶה מְשַׁמֵּשׁ כי ידין בִּלְשוֹן דְּהָא, וְאֵין יָדִין לְשוֹן יִסּוּרִין אֶלָּא כּמוֹ כִּי יָרִיב אֶת רִיבָם מִיַּד עוֹשְׁקֵיהֶם. כי יראה כי אזלת יד וגו':

For Adonoy shall administer justice for His people. In this usage, כִּי is understood as “for.” And “administer justice” does not denote imposing suffering, but is understood, rather, as “For He shall represent them in their struggle from the clutches of those who dispossess them, when He sees the power surging, etc.”

(לז) ואמר אי אלהימו. הָאוֹיֵב יֹאמַר אֵי אֱלֹהֵימוֹ שֶׁל יִשְׂרָאֵל? כְּמוֹ שֶׁאָמַר טִיטוּס הָרָשָׁע כְּשֶׁגִּדֵּר אֶת הַפָּרֹכֶת (גיטין נ"ו), כָּעִנְיָן שֶׁנֶּאֱמַר (מיכה ז'): וְתֵרֶא אֹיַבְתִּי וּתְכַסֶּהָ בוּשָׁה הָאוֹמְרָה אֵלַי אַיּוֹ ה' אֱלֹהָיִךְ":

He shall say, ‘Where is their God’? The enemy shall say, ‘Where is the God of Yisroel’? as the villain Titus said when he slashed the Paroches (curtain), as it is said, “When my enemy sees, mortification will blanket her for saying to me, ‘Where is Adonoy your God”’?

(לט) ראו עתה כי אני וגו'. אָז יְגַלֶּה הַקָּבָּ"ה יְשׁוּעָתוֹ וְיֹאמַר ראו עתה כי אני אני הוא, מֵאִתִּי בָּאת עֲלֵיהֶם הָרָעָה וּמֵאִתִּי תָבֹא עֲלֵיהֶם הַטּוֹבָה:

Now observe! For it is I, etc. The Holy One, may He be blessed, will then unveil His salvation, and say, ‘Now observe! For it is I! I am the One! It is from Me that your ruin emanated, and from Me that your benefaction will come.’

ואין מידי מציל. שֶׁיַּצִּיל אֶתְכֶם מִן הָרָעָה אֲשֶר אָבִיא עֲלֵיכֶם:

And no one can rescue from My grasp. Can rescue you from the ruin which I shall visit upon you.

(מ) כי אשא אל שמים ידי. כְּמוֹ כִּי נָשָׂאתִי — תָּמִיד אֲנִי מַשְׁרֶה מְקוֹם שְׁכִינָתִי בַשָּׁמַיִם, כְּתַרְגּוּמוֹ, אֲפִלּוּ חַלָּש לְמַעְלָה וְגִבּוֹר לְמַטָּה אֵימַת עֶלְיוֹן עַל הַתַּחְתּוֹן וְכָל שֶׁכֵּן שֶׁגִּבּוֹר לְמַעְלָה וְחַלָּשׁ מִלְּמַטָּה:

For I shall lift My hand heavenward. Like “I have raised.” I always rest my Presence in heaven, as rendered by Targum [Onkelos]. Even with a weakling on high against the powerful below, the awesomeness of the higher one overcomes the lower; certainly, when the powerful is on high, and the weakling is below.

(מא) אם שנותי ברק חרבי. הַרְבֵּה אִם יֵשׁ שֶׁאֵינָם תְּלוּיִן, כְּשֶׁאֲשַׁנֵּן ברק חרבי ותאחז במשפט ידי, כֻּלּוֹ כְּמוֹ שֶׁפֵּרַשְׁתִּי לְמַעְלָה:

When I whet My saber to a gleam. In many places אִם is not conditional — ‘When I whet My saber to a gleam, and hold judgement in My grasp,’ everything as I explained above.

הוא והושע בן נון. שַׁבָּת שֶׁל דְּיוֹזְגִי הָיְתָה, נִטְּלָה רְשׁוּת מִזֶּה וְנִתְּנָה לָזֶה, הֶעֱמִיד לוֹ מֹשֶׁה מְתֻרְגְּמָן לִיהוֹשֻׁעַ שֶׁיְּהֵא דוֹרֵשׁ בְּחַיָּיו, כְּדֵי שֶׁלֹּא יֹאמְרוּ יִשְׂרָאֵל בְּחַיֵּי רַבְּךָ לֹא הָיָה לְךָ לְהָרִים רֹאשׁ; וְלָמָּה קוֹרְאֵהוּ כָּאן הוֹשֵׁעַ? לוֹמַר שֶׁלֹּא זָחָה דַעְתּוֹ עָלָיו שֶׁאַעַ"פִּ שֶׁנִּתְּנָה לוֹ גְּדֻלָּה הִשְׁפִּיל עַצְמוֹ כַּאֲשֶׁר מִתְּחִלָּתוֹ (עי' ספרי):

He and Hoshe’a, the son of Nun. It was a Shabbos of shared quality, when leadership was removed from one and conferred upon the other. Moshe arranged for a public crier for Yehoshua, to enable him to expound during his lifetime, so that the Israelites would not say, ‘During your master’s lifetime you were unable to lift your head!’ And why is he entitled here “Hoshe’a”? To teach that he was not conceited, for, although leadership was conferred upon him, he was as unassuming as originally.

שימו לבבכם. צָרִיךְ אָדָם שֶׁיִּהְיוּ עֵינָיו וְלִבּוֹ וְאָזְנָיו מְכֻוָּנִים לְדִבְרֵי תוֹרָה, וְכֵן הוּא אוֹמֵר "בֶּן אָדָם רְאֵה בְעֵינֶיךָ וּבְאָזְנֶיךָ שְׁמַע וְשִׂים לִבְּךָ" (יחזקאל מ'); וַהֲרֵי דְבָרִים קַל וָחֹמֶר וּמַה תַּבְנִית הַבַּיִת שֶׁהוּא נִרְאֶה לָעֵינַיִם וְנִמְדָד בְּקָנֶה צָרִיךְ אָדָם שֶׁיִּהְיוּ עֵינָיו וְאָזְנָיו וְלִבּוֹ מְכֻוָּנִין, לְהָבִין דִּבְרֵי תוֹרָה שֶׁהֵן כַּהֲרָרִין תְּלוּיִין בִּשְׂעָרָה עַל אַחַת כַּמָּה וְכַמָּה (ספרי):

Focus your thoughts. A person is required to concentrate his sight, thought, and hearing on the word of Torah. Similarly, it says, “Son of man; view with your eyes, listen with your ears, and focus your mind.” It may be inferred from the following: Take architectural design, which is subject to visual inspection, and may be measured with the yardstick; yet a man must concentrate his sight, hearing, and thought to grasp it. Then to comprehend the word of Torah, which is comparable to a mountain balanced on a hair, most certainly so.

כי לא דבר רק הוא מכם. לֹא לְחִנָּם אַתֶּם יְגֵעִים בָּהּ, כִּי הַרְבֵּה שָׂכָר תָּלוּי בָּהּ, כי הוא חייכם; דָּ"אַ — אֵין לְךָ דָבָר רֵיקָן בַּתּוֹרָה שֶׁאִם תִּדְרְשֶׁנּוּ שֶׁאֵין בּוֹ מַתַּן שָׂכָר, תֵּדַע לְךָ שֶׁכֵּן אָמְרוּ חֲכָמִים "וַאֲחוֹת לוֹטָן תִּמְנָע" (בראשית ל"ו) "וְתִמְנַע הָיְתָה פִילֶגֶשׁ וְגוֹ'", לְפִי שֶׁאָמְרָה אֵינִי כְדַאי לִהְיוֹת לוֹ אִשָּׁה הַלְוַאי וְאֶהְיֶה פִילַגְשׁוֹ, וְכָל כָּךְ לָמָּה? לְהוֹדִיעַ שִׁבְחוֹ שֶׁל אַבְרָהָם שֶׁהָיוּ שִׁלְטוֹנִים וּמְלָכִים מִתְאַוִּים לִדַּבֵּק בְּזַרְעוֹ (ספרי):

For it is not a futile thing for you. It is not futile for you to weary yourselves with it, for enormous recompense is contingent on it — for it is your very lives. Another explanation: There is nothing in the Torah so empty that, if expounded, would not yield recompense. The proof is from the following comment by the Rabbis: “Lotan’s sister was Timna.” “Timna was the concubine, etc.” Because she said, ‘I am unworthy of being his wife — would that I may become his concubine.’ Why to that extent? This informs us of Avrohom’s eminence, as potentates and kings longed to unite themselves with his descendants.

וידבר ה' אל משה בעצם היום הזה. בִּשְׁלוֹשָׁה מְקוֹמוֹת נֶאֱמַר בְּעֶצֶם הַיּוֹם הַזֶּה, נֶאֱמַר בְּנֹחַ "בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ וְגוֹ'" (בראשית ז') — בְּמַרְאִית אוֹרוֹ שֶׁל יוֹם, לְפִי שֶׁהָיוּ בְנֵי דוֹרוֹ אוֹמְרִים בְּכָךְ וְכָךְ אִם אָנוּ מַרְגִּישִׁין בּוֹ, אֵין אָנוּ מַנִּיחִין אוֹתוֹ לִכָּנֵס בַּתֵּבָה, וְלֹא עוֹד אֶלָּא אָנוּ נוֹטְלִין כַּשִּׁילִין וְקַרְדֻּמּוֹת וּמְבַקְּעִין אֶת הַתֵּבָה, אָמַר הַקָּבָּ"ה הֲרֵינִי מַכְנִיסוֹ בַּחֲצִי הַיּוֹם וְכָל מִי שֶׁיֵּשׁ בְּיָדוֹ כֹחַ לִמְחוֹת יָבֹא וְיִמְחֶה; בְּמִצְרַיִם נֶאֱמַר "בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא ה'" (שמות י"ב), לְפִי שֶׁהָיוּ מִצְרִיִּים אוֹמְרִים בְּכָךְ וְכָךְ אִם אָנוּ מַרְגִּישִׁין בָּהֶם, אֵין אָנוּ מַנִּיחִין אוֹתָם לָצֵאת, וְלֹא עוֹד אֶלָּא אָנוּ נוֹטְלִין סְיָפוֹת וּכְלֵי זַיִן וְהוֹרְגִין בָּהֶם, אָמַר הַקָּבָּ"ה הֲרֵינִי מוֹצִיאָן בַּחֲצִי הַיּוֹם וְכָל מִי שֶׁיֵּשׁ בּוֹ כֹחַ לִמְחוֹת יָבֹא וְיִמְחֶה; אַף כָּאן בְּמִיתָתוֹ שֶׁל מֹשֶׁה נֶאֱמַר "בְּעֶצֶם הַיּוֹם הַזֶּה", לְפִי שֶׁהָיוּ יִשְׂרָאֵל אוֹמְרִים בְּכָךְ וְכָךְ אִם אָנוּ מַרְגִּישִׁין בּוֹ — אֵין אָנוּ מַנִּיחִין אוֹתוֹ, אָדָם שֶׁהוֹצִיאָנוּ מִמִּצְרַיִם וְקָרַע לָנוּ אֶת הַיָּם וְהוֹרִיד לָנוּ אֶת הַמָּן וְהֵגִיז לָנוּ אֶת הַשְּׂלָו וְהֶעֱלָה לָנוּ אֶת הַבְּאֵר וְנָתַן לָנוּ אֶת הַתּוֹרָה, אֵין אָנוּ מַנִּיחִין אוֹתוֹ, אָמַר הַקָּבָּ"ה הֲרֵינִי מַכְנִיסוֹ בַחֲצִי הַיּוֹם וְכוּ' (ספרי):

Adonoy spoke to Moshe at the very height of that day. In three places, it is said, “At the very height of that day.” It is said concerning Noach, “At the very height of that day, Noach entered, etc.” — when the light of day was in full view. Since his contemporaries said, ‘By so-and-so, if we sense him leaving, we won’t permit him to enter the ark, and furthermore, we will get sledgehammers and axes, and smash the ark’! The Holy One, Blessed is He, said, ‘I will bring him in at mid-day. Let anyone powerful enough to obstruct come and do so!’ — Concerning Egypt, it is said, “At the very height of that day, Adonoy delivered.” Since the Egyptians said, ‘By so-and so, if we sense them leaving, we won’t permit them to go. And furthermore, we will get swords and other weapons and kill them. The Holy One, Blessed is He, said, ‘I will deliver them at mid-day. Let anyone powerful enough to obstruct come and do so.’ Here too, concerning Moshe’s death, it is said, “At the very height of this day.” Since the Israelites said, ‘By so-and so, if we sense him leaving, we won’t let go of him. The man who took us out of Egypt, split the sea for us, brought down the manna for us, swept the quail over to us, brought up the well-spring for us, and gave us the Torah! We won’t let go of him!’ The Holy One, Blessed is He, said, ‘I will gather him up at mid-day, etc.’

כאשר מת אהרן אחיך. בְּאוֹתָהּ מִיתָה שֶׁרָאִיתָ וְחָמַדְתָּ אוֹתָהּ, שֶׁהִפְשִׁיט מֹשֶׁה אֶת אַהֲרֹן בֶּגֶד רִאשׁוֹן וְהִלְבִּישׁוֹ לְאֶלְעָזָר וְכֵן שֵׁנִי וְכֵן שְׁלִישִׁי וְרָאָה בְּנוֹ בִּכְבוֹדוֹ, אָמַר לוֹ מֹשֶׁה, אַהֲרֹן אָחִי עֲלֵה לַמִּטָּה וְעָלָה, פְּשֹׁט יָדְךָ וּפָשַׁט, פְּשֹׁט רַגְלְךָ וּפָשַׁט, עֲצֹם עֵינֶיךָ וְעָצַם, קְמֹץ פִּיךָ וְקָמַץ, וְהָלַךְ לוֹ. אָמַר מֹשֶׁה — אַשְׁרֵי מִי שֶׁמֵּת בְּמִיתָה זוֹ (ספרי):

Just as your brother Aharon died. With the very death you witnessed and longed for. For Moshe removed Aharon’s first garment, and attired Elazar in it; he did so with the second, and with the third, so that he [Aharon] witnessed his son inheriting his glory. Moshe said to him, ‘My brother Aharon, recline on the bed’ — he reclined. ‘Extend your arms’ — he extended them. ‘Extend your legs’ — he extended them. ‘Close your eyes’ — and he closed them. Close your mouth, He closed it, and passed on. Moshe said, ‘Fortunate is one who dies such a death.’

על אשר מעלתם בי. גְּרַמְתֶּם לִמְעֹל בִּי:

Because you were unfaithful to me. You were the cause of unfaithfulness to Me. [A different text: Because you rebelled against My word — you were the cause of rebellion against My word.]

על אשר לא קדשתם אותי. גְּרַמְתֶּם לִי שֶׁלֹּא אֶתְקַדֵּשׁ, אָמַרְתִּי לָכֶם "וְדִבַּרְתֶּם אֶל הַסֶּלַע" (במדבר כ') וְהֵם הִכּוּהוּ וְהֻצְרְכוּ לְהַכּוֹתוֹ פַעֲמַיִם, וְאִלּוּ דִּבְּרוּ עִמּוֹ וְנָתַן מֵימָיו בְּלֹא הַכָּאָה, הָיָה מִתְקַדֵּשׁ שֵׁם שָׁמַיִם, שֶׁהָיוּ יִשְׂרָאֵל אוֹמְרִים וּמַה הַסֶּלַע שֶׁאֵינוֹ לְשָׂכָר וְלֹא לְפֻרְעָנוּת, אִם זָכָה אֵין לוֹ מַתַּן שָׂכָר וְאִם חָטָא אֵינוֹ לוֹקֶה, כָּךְ מְקַיֵּם מִצְוַת בּוֹרְאוֹ, אָנוּ לֹא כָּל שֶׁכֵּן:

That you did not sanctify Me. Because of you, I was not sanctified, for I commanded you, “Speak to the rock.” But they struck it, then needed to strike it twice. If they had spoken to it, and it had produced its water without having been struck, the Name of Heaven would have been sanctified. For the Israelites would have said, ‘If the rock, which is not subject to reward or punishment — if meritorious, it gains no reward, and if sinful, it suffers no punishment — and so carefully fulfills its Creator’s command, then most certainly we.’

כי מנגד. מֵרָחוֹק:

For from afar. At a distance.

תראה וגו'. אִם לֹא תִרְאֶנָּה עַכְשָׁו, לֹא תִרְאֶנָּה עוֹד בְּחַיֶּיךָ, עַל כֵּן אֲנִי אוֹמֵר לְךָ עֲלֵה וּרְאֵה:

You will see, etc. For if you will not see it now, you will never see it again in your lifetime.

ושמה לא תבוא. וְיָדַעְתִּי כִּי חֲבִיבָה הִיא לְךָ, עַל כֵּן אֲנִי אוֹמֵר לְךָ עֲלֵה וּרְאֵה:

But you will not come there. I know that it is precious to you. This is why I say to you, “Go up and see!”