Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Deuteronomy 32/אבן עזרא על דברים ל״ב
אהאזינו. כבר פירשתי בספרי כי מלת האזינו מגזרת אזן כאילו אמר הטו אזן:
1GIVE EAR. I have previously explained in my book1 (Weiser). that the word ha’azinu (give ear) is related to the word ozen (ear). Scripture, as it were, says incline your ear.2
בוכבר הודעתיך שהגאון אמר כי טעם השמים. המלאכים וטעם הארץ. אנשי הארץ. או עדות הגשם היורד מן השמים והארץ תתן יבולה והנכון בעיני כי העיקר בעבור היותם עומדים לעולם וכן שמעו הרים גם אבן יהושע ושם כתוב כי היא שמעה וכבר רמזתי לך על נשמת האדם שהיא אמצעות בין הגבוהי' לשפלי' והיא תדמה הכל על צורת היכלה. ואף כי להבין גם היושבת בהיכל. על כן תגביה השפלי' ותשפיל הגבוהים:
2I have previously informed you3 that the Gaon4 says that the meaning of heavens is the angels and the meaning of the earth is the people of the earth.5 On the other hand, its meaning might be that the rain that comes down from heaven and the fruit which the earth produces are called to bear witness.6. I believe that the correct interpretation is that Moses called heaven and earth to witness because they last forever.7 Similarly Hear, O ye mountains (Micah 6:2) and also Joshua’s stone.8 Scripture there writes that the stone heard. I have hinted to you that man’s soul is intermediary between the upper and lower worlds.9 The soul compares all things to its body.10 It certainly does so when speaking to other human beings.11 It therefore elevates the low and lowers the high.12 (Num. 13:29).” Also see I.E. on Ex. 19:20 (Vol. 2, pp. 388,389).
איערף. מגזרת יערף מזבחותם כטעם ירד:
1SHALL DROP. The word ya’arof (shall drop) is related to the word ya’arof (he will break down) in He will break down their altars (Hos. 10:2). The meaning of ya’arof (shall drop) is will come down.
בלקחי. מה שיקח אחד ממנו כטעם למוד וכן כי לקח טוב:
2MY DOCTRINE. Likchi (My doctrine) refers to that which one will take away13 means took. The noun lekech thus means a taking. from him.14 It means a lesson. Compare, lekech (doctrine) in For I give you a good doctrine (Prov. 4:2).
גכשעירם. הנכון בעיני שהם דקים:
3AS THE SMALL RAIN. I believe that se’irim (small rain) refers to light rain.15 (showers), which refers to a heavy rain.
דוכרביבים. מגזרת רב ושניהם שמות התאר והעד כי עשב חזק מדשא. וי״א כי שעירים מגזרת שער ואחרים אמרו מגזרת סערת ה' ואם הוא בשי״ן וכן וישתער עליו כמו ויסתער עליו גם יתכן שאין לו אח במקרא והנה הטעם כפול כדרך כל הנבואות לחזוק ועיקר הטעם שהתפלל משה שיהיו דבריו כטל וכמטר שלא ישובו ריקם כי אם הרוו את הארץ כי כן כתוב והטע' שיכנסו דבריו בלבו' השומעי' כמעשה הגשם על הארץ להולידה ולהצמיחה:
4AND AS THE SHOWERS. The word revivim (showers) is related to the word rav (numerous). They16 (small rain) and revivim (showers). are adjectives. The fact that esev (herb) is stronger than deshe (tender grass) is proof of this.17 (small rain) refers to light rain and revivim (showers) to a heavy rain, for Scripture speaks of se’irim falling on deshe and revivim on esev. Some say that se’irim (small rain) is related to sa’ar (hair).18 Others say that it is related to the word sa’arat (storm of)19 (small rain) means a rainstorm. in storm of God (Jer. 30:23) even though se’irim is spelled with a sin.20 (storm) with a samekh. Similarly, the phrase ve-yista’er alav (shall come against him like a whirlwind) (Dan. 11:40), which is spelled with a sin, means the same as ve-yista’er alav spelled with a samekh.21. It is also possible that the word se’irim has no brother in Scripture.22 Our verse repeats itself23…repeats And the showers… for emphasis, as is the style in all prophecies. The essence of our verse is that Moses prayed that his words be like dew and rain which, as it is written, do not return unfulfilled24 but water the earth.25 The meaning of the latter is that Moses’ words should enter the hearts of those who hear them in the same way that the rain affects the earth and fructifies it and causes it to produce plants.
אהבו גודל. שב אל השמים והארץ כמו שאמר השמים מספרים כבוד אל כאשר פירשתיו וכן יהללוהו שמים וארץ:
1ASCRIBE YE GREATNESS. This is addressed to the heavens and the earth, as Scripture states, The heavens declare the glory of God (Ps. 19:2), which is to be understood in accordance with my interpretation.26 Similarly Let the heavens and earth praise Him (Ps. 69:35).
אוהחל הצור תמים פעלו. להודיע כי כל מה שאירע לישראל בעבור מעשיהם הרעים היה:
1[THE ROCK, HIS WORK IS PERFECT.] Moses opens with this phrase to make it known that all that befell Israel did so because of their evil deeds.
בוטעם הצור. שהוא עומד תמיד כצור. ואל תתמה. כי כן יאמר הכתוב כארי' ישאג כי לא יוכל המדבר לדמות מעשי השם ית' כי אם אל מעשיו. כי הכל מעשיו. וכן צור לבבי כמו משען ותוקף ועמידה. וי״א מלשון צורה וכן וצורם לבלות שאול. ועיקר שאין לו עצם מקבל רק הוא צור קדמון והראשון נכון בעיני:
2The meaning of The Rock is that God, like a rock, is everlasting. Do not be amazed at this,27 for Scripture similarly states, The Lord…shall roar like a lion (Hos. 11:10).28 Scripture does this because one who speaks cannot compare God’s work to anything but His works, for everything is His work. Rock, in But God is the rock of my heart (Ps. 73:26), similarly means a support, might, and permanence. Others say that tzur (rock) is related to the word tzurah (image). Compare, tzuram (their form) in And their form shall be for the nether-world (Ps. 49:15). Its basic meaning is that God does not consist of matter,29. which can be molded into a form.30 On the contrary, He is Primary form.31 The first interpretation appears correct to me.
גתמים פעלו. כי כל מפעל פועל חסר בעבור הצטרכו לאשר הוא למעלה ממנו לבד מפעל השם הנכבד והכל (שנים) (בם' מ״ח גרס שונים) חוץ מיוצר הכל:
3HIS WORK IS PERFECT. All the works of an artisan are incomplete32 because the artisan needs the assistance of one greater than he.33 The work of God alone is perfect. Everything is a duality34 except for the creator of all.35
דכי כל דרכיו משפט. שלא ישתנו רק הם על משפט אחד וזו היא התהלה (התחלה) וכל הנבראים ישתנו מעשיהם כפי צרכיהם ומעשי השם (לכבודו) (בם' הנ״ל גרס לבדו) בגבורה כפי החכמה. ואין לטעון מעמידת השמש כי סודו ברור במלת וירח בעמק אילון כאשר פירשתי במקומו:
4FOR ALL HIS WAYS ARE JUSTICE. His ways do not change.36 On the contrary, they follow one law.37 This is the praise of God.38 (v. 3). All those who are created change their deeds in accordance with their needs.39 God’s works40. were done for His glory,41. with might42. and wisdom.43. Some editions read: God’s works alone were done in might in accordance with wisdom. The standing still of the sun (Josh. 10:12)44 is no argument to the contrary because, as I explained in its place,45 its secret is clear, from the clause And thou, Moon in the valley of Aijalon (Ibid.).46
האל אמונה ואין עול. הוא לבדו יש לו גבורת אמת כי כל גבורה בגבורים הוא מקרה מיד אחר. והטעם אחר שהוא אל אמונה לא יתכן שיעשה עול ויתכן להיות ואין עול בדרכיו. או מלת אל מושכת עצמה ואחרת עמה:
5A GOD OF FAITHFULNESS AND WITHOUT INIQUITY. God alone has true might,47. El means mighty. (See I.E. on Ex. 3:15). Hence I.E.’s comment on God’s might. for all the might of the mighty is an “accident;”48 that is, it depends on outside sources.49 The meaning of our clause is, it is not possible that God does iniquity because He is a God of faithfulness.50 (and without iniquity). The literal meaning of ve-en avel is, and no iniquity. According to this interpretation, and no iniquity means and God does no iniquity. It is possible that ve-en avel (and without iniquity) means and without iniquity in His ways.51 On the other hand, it is possible that the word El (God) is to be read as if written twice.52 is to be interpreted as if written, ve-en El avel.
וצדיק וישר הוא. בעבור שאמר שחת לו אמר כי צדקתו שחתו עם נפתל והנה הוא לבדו ישר ויושר הישר לתקן המעות על כן טעם לו בעבור שהיו לו בתחלה:
6JUST AND RIGHT IS HE. Since Scripture states shichet lo (is corruption His) (v. 5),53 literally means he destroyed. I.E. renders shichet lo as He destroyed that which belonged to Him, that is Israel. it says a perverse people corrupted God’s righteousness.54 Look, God alone is right.55 The rightness of the right is to fix that which is crooked.56 The word lo (v. 5) therefore refers to what He had at first.57 means He destroyed what was His, that is, Israel. According to I. E. the word lo, which usually means him, is to be interpreted as shelo (his).
אלא בניו. אלה שאמרו שאינם בניו וכן בנים לא אמון בם. והטעם שלא יודו שהוא בראם ואם יודו בפה לא יודו בלב והעד שלא יראו מהשם. ולמ״ד לו משרת עצמו ואחר עמו והוא למומם והטעם בעבור מומם שהוא דור עקש ופתלתל:
1NO; HIS CHILDREN’S IS THE BLEMISH. Lo banav (no, his children’s) means those who say that they are not his children. Scripture similarly states, Children in whom is no faithfulness (v. 20). Its meaning is that they do not admit that God created them. Although they might profess their belief verbally, they do not believe it in their hearts. The fact that they do not fear God58 is proof of their lack of belief. The lamed of lo (his) serves itself and another word along with it. It is to be prefixed to the word mumam (the blemish).59 is to be read le-mumam. The entire clause is to be interpreted as if written, lo banav le-mumam. The meaning of lemumam is, because of their blemish, their blemish consisting in being A generation crooked and perverse.60
בופתלתל. מתחזק ומתנצח בעקשותו וכן נפתולי אלהים. י״א כי טעם שחת לו כמו שחתו להם והטעם לנפש' ואל תתמה בעבור שהמלה לשון יחיד כי כן משפט הל' הלא תראה זכור ימות עולם בינו שנות דור ודור והנכון בעיני שהוא כן שחת לשם והטעם השחתת דרכי השם הנטועים והחקים שצוה כאילו אמר שחת לו דור עקש שהם לא בניו וזהו מומם והעד כי כן פירושו הבא אחריו והוא הלה' תגמלו זאת וכבר פירשתי טעם הה״א בספר מאזנים:
2AND PERVERSE. The meaning of u-fetaltol (and perverse) is he grows strong and triumphant in his crookedness.61 (a crooked and perverse) as crooked and triumphant. Hence his interpretation. Compare the word naftule (wrestlings)62 (perverse) and naftule (wrestlings) come from the same root, nun, peh, lamed. in with mighty wrestlings (Gen. 30:8). Some say that the meaning of shichet lo (is corruption His) is, they corrupted themselves; that is, they corrupted their souls. Do not wonder that the singular lo is employed,63 for this is the style of the language. Can you not see that Scripture reads, Remember (zekhor)64 is singular. the days of old, Consider (binu)65 is singular. the years of many generations (v. 7). I believe that shichet lo (is corruption His) means they corrupted God;66 is, they corrupted to him. that is, they corrupted the ways of God, which are implanted in man’s mind,67 as well as the statutes which He commanded. Scripture, as it were, says the crooked generation that is not His children corrupted Him.68 This is their blemish. The verse that follows, namely, Do you thus requite the Lord, is proof that this is its interpretation.69 I have explained the meaning of the heh70. The next verse opens with an interrogative heh. Hence I.E.’s comment. in the book entitled Moznayim.
אנבל. במעשיו:
1FOOLISH. In their deeds.
בולא חכם. בלב והנה כלו חסר במחשבה ובמעשה:
2AND UNWISE. In heart. Look, the entire people are totally deficient in thought and deed.
גאביך. בעבור שאמר שאינם בניו:
3THY FATHER. Scripture states this because it earlier stated that they are not His children.
דקנך. כטעם ה' קנני:
4THAT HATH GOTTEN THEE. Kanekha (gotten thee) is similar to kanani (made me)71 in The Lord made me (Prov. 8:22).
ההוא עשך. תקנך:
5HE…MADE THEE. Fully developed you.72. According to I.E. the word may have the meaning of fixing in final form. See I.E. on Gen. 2:4 (Vol. 1, p. 51). According to I.E. this probably means that God saw to it that you reached maturity.
וויכוננך. לקבל התיקון:
6AND ESTABLISHED THEE.73. I.E. renders this, and prepared you. For full development.74
אימות. עם ימי שתי לשונות וכן שנות עם שני:
1THE DAYS OF. Yemot (days of) and yeme (days of) are two forms.75 (day). The same is the case with shenot (years of) and shene (years of).76 (year).
בעולם.זמן שעבר:
2OF OLD. Olam (of old) means the time that has past.
גשאל אביך. בעבור שאמר זכור אם שכחת מה שספרו לך אבותיך שאל אותם:
3ASK THY FATHER. Scripture states this because it earlier77 said Remember. If you forgot what your fathers told you, ask them.
דויגדך. כמו ויגד לך. וכן כי ארץ הנגב נתתני. בני יצאוני:
4AND HE WILL DECLARE UNTO THEE. Ve-yaggedekha means and he will declare unto thee.78 means unto thee. The kha ending usually indicates the accusative (you or thee). Thus ve-yagaddekha would appear to mean, and He will declare you. Hence I.E. points out that here it means will declare to you. Compare, netattani (thou hast given to me)79 is usually the sign of the accusative. Compare channani (Gen. 33:11). Thus we would ordinarily render, netattani, you have given me. Hence I.E. points out that here it has the meaning of you have given to me. We thus see that at times accusative suffixes are not to be rendered literally. in for that thou hast given to me in the Southland80 (Josh. 15:19). And yetzauni (are gone forth of me) in My children are gone forth of me (Jer. 10:20).81 is to be rendered as gone forth of me, not gone forth me.
הזקניך. הטעם כפל כי כן דרך צחות:
5THINE ELDERS. Scripture repeats itself, for it is elegant to do so.82…repeats the idea of Ask thy father…
אבהנחל עליון גוים. אמרו המפרשים על דור הפלגה שנפצה כל הארץ כי אז גזר השם להיות ארץ שבעה גוים לישראל והוא שתספיק למספרם על כן למספר בני ישראל:
1WHEN THE MOST HIGH GAVE TO THE NATIONS THEIR INHERITANCE. The commentaries83 say that the reference is to “the generation of the dispersion”84 when all the earth became inhabited.85 God at that time decreed that the land of the seven nations should belong to Israel, as this land would be large enough for them. Scripture therefore reads, According to the number of the children of Israel.86
ביצב. י״א שהוא שם הפועל כמו הנה לא ידעתי דבר. וי״א שהוא פועל עתיד תחת פועל עבר כמו יעשו עגל בחורב. והנכון בעיני כי שאל אביך רמז למביני' וכן זקניך והטעם כמו אשר חלק ה' אלהיך כי לכל חלק למטה חלק למעלה:
2HE SET. Some say that yatzev (he set) is an infinitive.87 appears to be a third person imperfect, meaning he will set. The verbs be-hanchel (When…gave the nations their inheritance) and be-hafrido (When He separated) which precede yatzev are infinitives. Hence this opinion that yatzev too is an infinitive. Compare the word dabber (speak)88 in behold, I cannot speak (Jer. 1:6). Others say that yatzev (he set) is a verb in the imperfect,89 employed as a perfect.90 is here to be rendered he set. It is like the word ya’asu (they made)91 (they made) is an imperfect employed as a perfect. in They made a calf in Horeb (Ps. 106:19). I believe that Ask thy father alludes to those “who understand.”92 means one who knows and understands the past history of Israel (Weiser). The same applies to “thy elders.” The meaning of the portion93. of the Lord is His people94and according to the number… is similar to which the Lord thy God hath allotted95. Deut. 4:19 reads: which the Lord thy God hath allotted unto all the peoples under the whole heaven. (Deut. 4:19), for every portion96 below97 has a portion98 above.99
גוטעם למספר בני ישראל. כאשר אחז״ל כי צורת יעקב אבינו חקוקה בכסא הכבוד והוא סוד גדול והעד כי חלק ה' עמו וזו היא המעלה הגדולה שלא עשה כן לכל גוי על כן אמר הלה' תגמלו זאת עם נבל ולא חכם שנפל ממעלתו באולתו וזה טעם אביך קנך כי קנהו לכבודו וילמדהו כאשר יפרש כמעשה האב עם הבן:
3ACCORDING TO THE NUMBER OF THE CHILDREN OF ISRAEL. The rabbis, of blessed memory, say that the image of our father Jacob is engraved on the throne of glory.100. Hence I.E.’s comment. See Chullin 91b. Also see Bereshit Rabbah 68:18. The latter is a great secret.101 For the portion of the Lord is His people is proof of this.102 This is a very great status. God did not do this for any nation. Scripture therefore states, Do ye thus requite the Lord, O foolish people and unwise? (v. 6), that is, a people who have fallen from their status in their foolishness. Now, this God is your father, for he created you for His glory,103 and as Scripture goes on to explain,104 he taught you as a father teaches his son.
אחבל. כמו גורל כמו חבלים. כי בחבל ימודו הארץ:
1THE LOT. Chevel (lot) means a section.105 is a cord. Hence I.E.’s comment. Compare, chavalim (the lines) (Ps. 16:6). A section is so called because land is measured with a cord.106 refers to a portion of land measured by a line, to which one is assigned by lot.
אימצאהו בארץ מדבר. פי' אביך קנך:
1HE FOUND HIM. The reference is to thy father that hath gotten thee (v. 6).107 refers to thy father (God).
בוטעם ימצאהו. כי במדבר נכנם הכבוד עמם. ועוד כי היו במדבר כאיש תועה במדבר לא עבר בו איש כי כן כתוב ובמדבר תוהו:
2The meaning of He found him is that God’s glory entered into the desert with them. Furthermore, they were like a person wandering in the wilderness,108 a place where no man passes,109 for so Scripture states.110 The wilderness is a waste.
גילל. מקום יללת חיות כתנים ובנות יענה שישום השומע מקולם:
3A HOWLING. A place where animals such as jackals and ostriches howl, and whoever hears their voices is astonished.111 (a howling wilderness) as a place where one is astonished by the howling. He renders yeshimon, he will be astonished.
דיסובבנהו. על העננים:
4HE COMPASSED HIM ABOUT. The reference is to the clouds.112
היבוננהו. התורה:
5HE CARED FOR HIM. By giving him the Torah.
ויצרנהו. מן האויבים:
6HE KEPT HIM. From the enemies.
זכאישון עינו. כבר פירשתי אישון:
7AS THE APPLE OF HIS EYE. I have previously explained the meaning of ishon (apple).113
חוטעם עינו. כלשון בני אדם והטעם שישמרם מכל אויב ואורב:
8Scripture speaks as humans do when it says His eye.114 It means that God protected them from all enemies and all that lay in wait.115
אכנשר יעיר קנו. פועל יוצא והטעם שיוליכם ממקום אל מקום:
1AS AN EAGLE THAT STIRRETH UP HER NEST. Ya’ir (stirreth up) is a transitive verb.116 It means He leads them from place to place.117
בגוזליו. הם הקטנים וכן ותור וגוזל ומלת גוזל שם כלל עם שם כנוי האפרוחים כמו צפור:
2HER YOUNG. Gozalav means her young. The word gozal (a young pigeon) in and a turtle-dove, and a young pigeon (Gen. 15:9) is similar. The word gozal, along with the term efrochim (young birds), is a general term.118 It is similar to the term tzippor (bird).119
גירחף. בנסעם מגזרת מרחפת וכן הענן עליהם בנסעם:
3HOVERETH. When they journey.120 Yerachef (hovereth) is related to the word merachefet (hovered) (Gen. 1:2). The cloud acted similarly when Israel journeyed.121
דיפרש כנפיו יקחהו. יקח כל גוזל וגוזל עד שישאהו על אברתו כי אין בו כח לעוף וזה פירושו. רק פי' על כנפי נשרים דבק עם ואביא אתכם אלי והטעם שיצאו ביד רמה ובאו במהרה אל הר סיני כטעם מי אלה כעב תעופינה:
4SPREADETH ABROAD HER WINGS, TAKETH THEM.122 (literally, takes it). Hence I.E.’s comment. As an eagle takes each and every chick and bears it123 refers to each chick. on her wing, for the chick does not have the strength to fly. This is the meaning of our verse.124 However, the meaning of how I bore you on eagles’ wings (Ex. 19:4) is connected to and brought you unto Myself (Ibid.). It means that Israel went out with a high hand125 and came quickly to Mount Sinai.126 It is similar in meaning to Who are these that fly as a cloud (Is. 60:8).
אבדד ינחנו. השם לבדו כטעם על פי ה' יחנו ויסעו ואין עם השם שותף ויתכן להיות בדר על ישראל כמו הן עם לבדד ישכון:
1THE LORD ALONE DID LEAD THEM. Adonai badad (the Lord alone) means only the Lord.127 (alone) refers to God. Its meaning is128 similar to At the commandment of the Lord129 they encamped, and at the commandment of the Lord130 they journeyed (Num. 9:23). God had no associate. It is possible that the word badad (alone) refers to Israel.131 Compare, Lo, it is a people that shall dwell alone (Num. 23:9).
בואיז עמו אל נכר. עם ישראל והעד על זה הפי' יקניאהו בזרים:
2AND THERE WAS NO STRANGE GOD WITH HIM. With Israel.132 refers to Israel, not to God. They roused Him to jealousy with strange gods (v. 16) is proof that this interpretation is correct.133
אירכיבהו על במתי ארץ. ארץ כנען שהיא אמצעית כל הישוב וירכיבהו לשון צחות:
1HE MADE HIM RIDE ON THE HIGH PLACES OF THE EARTH. The land of Canaan, which is in the center of the inhabited world. He made him ride is metaphorical.
בבמותי. בוי״ו לא ישתנה מגזרת על במותימו תדרוך ואין כמוהו ואת (רשעים) (במ״ח גרס עשיר) במותיו:
2The reading of the word bamote (high places) does not change because of the vav.134 is silent, for the vowel is beneath the mem which precedes it. It is related to the word bamotemo135 serves as a cholam. (their high places) (Deut. 33:29). The word bemotav136 is connected to the word mavet (death). Its bet is a preposition. It has nothing to do with the word bamot, which means a high place. (with…his tomb) in the wicked137. I.E. apparently quoted from memory.…with…his tomb (Is. 53:9) is not related to our word.
גתנובות. כמו פרי מגזרת חיל כי ינוב:
3FRUITAGE. The word tenuvot (fruitage) means fruit. It is related to the word yanuv (increase) in If riches increase (Ps. 62:11).
דשדי. תאר השם על משקל חכם והיו״ד תחת ה״א כוי״ו שלו הייתי והעד יעלוז שדי שהוא לשון יחיד:
4FIELD. Sadai (field) is an adjective.138 (fruitage). The ending ai usually indicates a plural. Compare, nashai (my wives); benotai (my daughters); banai (my sons). Hence I.E.’s comments. It follows the paradigm of chakham (wise).139. The yod of sadai is in place of a heh.140 is spelled with a heh. Hence I.E.’s comment. It is similar to the vav of shalev141 is in place of a vav, for the root of shalev is shin, lamed, heh. (at ease) in I was at ease (Job 16:12). The clause ya’aloz sadai (let the field exult) (Ps. 96:12) wherein ya’aloz is in the singular proves this.142 is singular, not plural.
הוינקהו דבש מסלע. דרך משל כמו יעטפו ההרים עסים והטעם רוב הדבש והשמן. כי מארץ כנען יובלו כי כן כתוב:
5AND HE MADE HIM TO SUCK HONEY OUT OF THE CRAG. This is a metaphor. It is like That the mountains shall drop down sweet wine143 (Joel 4:18). The reference is to the abundance of honey and oil which, as is clearly stated in Scripture,144 were exported from the land of Canaan
ומחלמיש צור. רפה הלמ״ד כי הוא דבק והנה הוא הפך מצור החלמיש וכן חרבו' צורים עם צור חרבו:
6OUT OF THE FLINTY ROCK. The lamed in chalmish (flinty) has no dagesh145. Compare the word challamish (flint). because the word is in the construct. Me-chalmish tzur (out of the flinty rock) is the reverse of mi-tzur ha-challamish (out of the rock of flint) (Deut. 8:15).146 and challamish changes. However, the import of the phrase remains the same. The same is true of charvot tzurim (knives of flint) and tzur charbo (his sword of flint)147 (Ps. 89:44).
אחמאת בקר. רוב הבשר:
1CURD OF KINE. An abundance of meat.148 (curd) is not to be taken literally.
בוחלב צאן. לולי הקבלה היה זה הכתוב חוזק לדבר החלב שהזכרתי במקומו או טעם חלב כרים החלב השמן והטוב כמו כל חלב יצהר:
2AND MILK OF SHEEP, WITH FAT OF LAMBS. Were it not for tradition149 then this verse150 would serve to support my opinion regarding the fat151 which I mentioned in its place.152 On the other hand, fat in with fat of lambs means the fleshy and the good.153 Compare, All the best (chelev)154 of the oil (Num. 18:12).155
גבני בשן. שגדל בהר הבשן:
3OF THE BREED OF BASHAN. Who were raised in the mountain of the Bashan.
דחלב כליות חטה. דרך משל כי החלב על הכליות גם גרגיר החטה דומה לאחת הכליו':
4WITH THE KIDNEY-FAT OF WHEAT. This156 is metaphorical,157 for the fat lies on the kidneys.158 The kernel of wheat also159 looks like a kidney.
הודם ענב. היין והנה היא רבת דבש ושמן ובשר ולחם ויין וכל פרי וזהו תנובות שדי וי״א כי דבש דבש תמרים:
5AND OF THE BLOOD OF THE GRAPE. The wine. The Land of Israel thus contains an abundance of honey, oil, meat, bread, wine, and all sorts of fruit. This is the meaning of the fruitage of the field (v. 13). Some say that honey refers to date honey.160
וחמר. כמו יין וכן כרם חמר:
6FOAMING WINE. The word chamer (foaming wine) means wine. Compare, kerem chemed (a vineyard of foaming wine) (Is. 27:2).
זותי״ו תשתה לנכח והטעם כמדבר לחבירו כל כך הוא רב שתשת' חמר בכל עת. וי״א כי ענב לשון נקבה ואיננו כלום כי היה ראוי להיות התי״ו פתח עד שיצא לאחרים וי״א על לשון קהלה כי ישראל לשון זכר ולשון נקב' וזה קרוב מעט:
7[THOU DRANKEST FOAMING WINE.]161. The tav of the word tishteh (thou drinkest) is a second person162 means you will drink. The word tishteh can also mean she will drink. Hence I.E.’s comment. prefix. Our verse, as it were, speaks like a person who tells his friend the land has so much wine that you will drink it at all times. Some say that enav (grape) is in the feminine.163 is in the third person feminine. According to this interpretation our verse reads, the blood of the grape will give you wine to drink. However, what they say is worthless, for the tav164. should have been vocalized with a pattach165, not tishteh. Tishteh means she will drink; tashteh, she will cause you to drink. so that it would be a causative. Some say that tishteh166 to be a third person feminine, meaning she will drink. speaks of the community,167, she (Israel) will drink wine. for the word Israel is sometimes in the masculine and sometimes in the feminine. This interpretation is a bit closer to the correct meaning.
אוישמן ישורון. ישראל ויתכן להיות מגזרת ישר והטעם שמן זה שהיה ישר וי״א שהוא מגזרת אשורנו והראשון הוא הישר בעיני והעד שהוא לשון יחיד:
1BUT JESHURUN WAXED FAT. Jeshurun refers to Israel. It is possible that the name Jeshurun is related to the word yashar (upright). Its meaning is, the one who was upright became fat. Some say that the word Jeshurun is related to the word ashurennu168, vav, resh. (I behold him) (Num. 23:9).169 and means those who behold, the reference being to God’s salvation or God’s glory (Weiser). The first interpretation appears “upright” in my eyes. The fact that Jeshurun is in the singular170 (waxed fat), the verb governing Jeshurun is singular. is proof of this.171 (but Yeshurun waxed fat) means, and the one who was upright grew fat, for according to the second interpretation Jeshurun is a variant of yasharu which is a plural.
בויבעט. כמו למה תבעטו לפי טעם המקום:
2AND KICKED. The word va-yivat (and kicked) is similar to tivatu (kick ye) in Wherefore kick ye (I Sam. 2:29). Its meaning is to be ascertained from its context.172 means to kick.
גשמנת. ולא חשבו לאמר לנפשו:
3THOU DIDST WAX FAT. It did not enter their minds to take stock of themselves.173 (Krinsky). The first and last part of our verse is in the third person. The aforementioned is in the second person. Hence I.E.’s comment.
דעבית. כמו קטני עבה:
4THOU DIDST GROW THICK. The word avita (thou didst grow thick) is similar to the word avah (thicker) in My little finger is thicker (I Kings 12:10).
הכשית. י״א שהוא כמו כסה פניו בחלבו כי ימצא מהבנין הקל ואחרים אמרו שהוא כמו תעיתי כשה אובד וזה (ס״א לא) ימצא באחד מהפעלים והנכון בעיני שאין למלה הזאת אח וטעמה כמו בעטת:
5THOU DIDST BECOME GROSS. Some say that kasita174 and is spelled with a sin. (thou didst grow thick) is similar to kissah175 and is spelled with a samekh. (he hath covered) in he hath covered his face with his fatness (Job 15:27),176 means you covered; that is, you covered your face with fat. for the word is found in the kal conjugation.177 comes from the root kaf, samekh, heh, with the sin substituted for a samekh. Others say that kasita is similar to ke-seh (like…a sheep) in I have gone astray like a lost sheep (Ps. 119:176).178 of kasita is a preposition, the word itself comes from the word seh (sheep), and kasita means you became like a sheep. We do not find such a construction in any of the verbs.179 It appears to me the word kasita has no brother.180 is not found in Scripture. Its meaning is, you kicked.
וויטוש. מצות אלהיו:
6AND HE FORSOOK. The commandments of his God.
זוינבל. במחשבה ובפה. והנכון שחלל השם שלא הושיעו הוא סבב על כן כתוב צור ישועתו גם זה הפסוק על פי' הצור תמים פעלו:
7AND CONTEMNED. In mind and verbally. Its correct meaning is that Israel profaned the name of the Lord for not saving him. He caused this to be.181 Scripture therefore continues, the Rock of his salvation, which is to be understood as The Rock, His work is perfect (v. 4).182
איקנאהו. במחשבתם כמו לא יבצר מהם:
1THEY ROUSED HIM. In their thoughts.183 Compare, and now nothing will he withheld from them (Gen. 11:6).184
בבזרים. באלהים זרים:
2WITH STRANGE GODS. Be-zarim is to be interpreted as with strange gods.185 literally means with strange. The word gods is not in the text. Hence I.E.’s comments.
גבתועבות. הם אלילים:
3WITH ABOMINATIONS. The reference is to idols.
אלשדים. כמו לשעירים אשר הם זונים על כן פירש רבי יצחק בן שאול נ״ע לא שערום אבותיכם מגזרת לשעירים למ״ד לשדים מושכת עצמה ואחרת עמה. וכן הוא לשדים וללא אלוה. ולפי דעתי שאין צורך רק פירושו לשדים שאינם אלהים ונקראו שדים על טעם אמים משוד הדעת:
1DEMONS. Shedim (demons) has the same meaning as se’irim (satyrs) in the satyrs after whom they go astray (Lev. 17:7).186 as demons. He explains the word as meaning to fear. They are called se’irim because all who see them are terrified. Therefore Rabbi Isaac the son of Saul187 who rests in Eden says that the word se’arum (dreaded) in Which your fathers dreaded not188 is related to the word se’irim.189 means dreaded and se’irim means those who terrify. The lamed of la-shedim (unto demons) pertains to shedim and also to another word.190 of lashedim (unto demons) pertains to shedim and also to another word. La-shedim lo eloha (unto demons, no-gods) is to be read as if written la-shedim u-le-lo eloha (unto demons and unto no-gods).191 I believe that there is no need for this interpretation. On the contrary, the meaning of la-shedim lo eloha is clearly, unto demons who are no-gods. They are called shedim in the same way that the Emim are called Emim.192 They are called shedim because they destroy reason.193 means to rob.
באלהים לא ידעום. ואיך חשבו שהם אלהים ולא ידעו זה בראי' וזאת מלת ידעום ולא בהעתקה וזהו לא שערום אבותיכם:
2GODS THAT THEY KNEW NOT. How could Israel think that these gods were deities when they did not know these gods by proof.194 This is the meaning of they knew not. Neither did they know them by tradition. This is what Which your fathers dreaded not refers to.
גחדשים מקרוב באו. מימים מעטים אינם קדמונים אפי' אבותיכם ולא ידעום:
3NEW GODS THAT CAME UP OF LATE. A few days ago. They are not ancient. Even their fathers did not know them.
דשערום. פי' לא שערו מהם. מגזרת וישתער עליו כטעם תסמר שערת בשרי וקרוב הוא מגזרת סערה ואם הוא בסמ״ך וכמוהו בני יצאוני יצאו ממני חזקתני ותוכל חזקת ממני. והנה טעמו ולא פחדו מהם:
4DREADED. Se’arum means they were not in dread of them. Se’arum is related to the word ve-yista’er (shall come like a whirlwind) in shall come against him like a whirlwind (Dan. 11:40). It is similar in meaning to sa’ar in That made the hair (sa’arat)195 to the word sa’ar (hair). See Rashi, “Se’arum means they were not afraid of them, their hair (sa’aratam) did not stand up in fear of them. It is the nature of man’s hair to stand on end because of fear.” of my flesh to stand up (Job 4:15).196 means, and will frighten. Similarly, the meaning of se’arum is, were not afraid of them. However, it appears that se’arum is related to the word sa’arah (storm) even though the latter is spelled with a samekh.197 with a sin. Se’arum is similar to yetza’uni (are gone forth of me)198 in My children are gone forth of me (Jer. 10:20) and in chazaktani199 (Thou hast overcome me) in Thou hast overcome me, and hast prevailed (Jer. 20:7); that is, you are more powerful than me.200 and chazaktani are intransitive verbs with accusative suffixes. However, an intransitive verb cannot come with an accusative suffix. Thus these suffixes are not to be taken as accusatives. Yetza’uni is to be rendered, gone forth from me, and chazaktani is to be rendered, you are more powerful than me. The same is true with se’arum, which is an intransitive verb with an accusative. It literally means were in dread you. However, it is to be rendered as were in dread of you. Look, the meaning of se’arum is, they were not afraid of them.
אצור ילדך תשי. דבר הנביא ותמה איך שכחת אשר ילדך ועבדת חדשים גם זה צור ילדך כמו הביטו אל צור חוצבתם כאילו ממנו היה כי הכל בגבורת השם כמו רוקע הארץ מאתי והתימ' מתועי לב בעבור אני היום ילדתיך ושכחו זה הכתוב:
1OF THE ROCK THAT BEGOT THEE THOU WAST UNMINDFUL. These are the words of the prophet.201 He wonders: How did you forget the One who begot you? You served new gods. Also, this clause,202 the rock that begot thee, is similar to Look unto the rock whence ye were hewn (Is. 51:1). Israel, as it were, came from God, for everything comes from God’s might.203 Compare, That spread the earth by Myself (Is. 44:24). One must be amazed by those who err in their hearts204 because Scripture states, This day have I begotten thee (Ps. 2:7).205 They have forgotten this verse.206
בתשי כמו לא תנשה והנח הנעלם אחר התי״ו תחת הדגש שהוא אלף הבלוע והיו״ד תחת ה״א וכן אל תמחי ובאו שניהם מלעיל להפריש בין זכר לנקבה בפעלים שהאות האחרון ה״א נח והנכון בעיני כי היו״ד נוסף והוא על משפט אל תט מאמרי פי:
2[THOU WAST UNMINDFUL.] The word teshi (thou wast unmindful) is related to the word tinnasheh (you will forget)207. in [the clause] you shall not forget.208. There is no such phrase in the Bible. The reference might be to Is. 44:21, which reads lo tinnasheni (do not forget me). The missing silent letter following the tav209 beneath the tav. I.E. refers to the segol as a missing silent letter because certain vowels are pronounced as if followed by an unsounded letter. Kal imperfect prefixes are usually vocalized with a chirik. Hence I.E.’s comment. is in place of the omitted dagesh which compensates for the first root letter, 210, for the root of teshi is nun, shin, heh. When the nun is dropped it is usually compensated for with a dagesh. However, the shin of teshi does not have a dagesh. Hence I.E. points out that the nun is compensated by the change in vowels. and the yod is in place of the heh. Compare the word temchi (blot out)211 is vocalized with a segol rather than with a chirik, and the yod is in place of a heh. However, it should be noted that in temchi the segol does not take the place of any missing letter. See Filwarg. in Neither blot out their sin (Jer. 18:23). Both words212 and temchi. are accented penultimately in order to show a difference between the masculine and the feminine in verbs whose last letter is a silent heh.213 and temchi can be either masculine or feminine depending on where the word is accented. If penultimately accented, it is masculine; if ultimately accented, it is feminine. However, it appears to me that the yod214 and temchi. is superfluous.215 and temch. It follows the same rule as tet (decline)216 comes from the root nun, tet, heh. Words ending in a heh come in a shortened form. Thus tet is short for titteh. Similarly, tesh is short for tisheh, and temch for timcheh. Teshi is a variant of tesh, and temchi a variant of temch. does in neither decline (Prov. 4:5).
גמחוללך. כמו ילדך והנה אל שהוא גבור ותקיף כמו צור ויתכן היות גזרת מחוללך מחיל כמו הרה תקריב ללדת תחיל:
3THAT BORE THEE. Mecholelekha means that bore thee. Observe, God who is powerful and mighty as a rock [gave birth to you]. It is possible that the word mecholelekha is related to the word chil (pain), as in Like as a woman with child, that draweth near the time of her delivery, Is in pain (tachil) (Is. 26:17).
אגם כן כתוב וינאץ השקד. או הוא פועל עומד:
1AND SPURNED.217. Scripture similarly writes, veyanetz ha-shaked (And the almond-tree shall blossom) (Eccles. 12:5).218 is similar to ve-yanetz. According to I.E., veyanetz ha-shaked means and he will spurn desire (Filwarg). Thus va-yinatz means and he spumed [Israel]. On the other hand, it might be an intransitive verb.219
בבניו ובנותיו. אנשים ונשים כי גם (במ״ח הם) קטרו לע״ג:
2HIS SONS AND HIS DAUGHTERS. Men and women, for they too 220 sacrificed to the idols.
אויאמר. השם אל לבו או אל המלאכים:
1AND HE SAID. God in His heart or to the angels.
באסתירה. כדרך לשון בני אדם וכן אעלים עיני והטעם כאשר יבקשוני לא ימצאו עזר:
2I WILL HIDE MY FACE. Scripture speaks as people do.221 Similarly I will hide Mine eyes from you (Is. 1:15). It means222. that when they search for Me they will not find help.
גאראה מה אחריתם. י״א כי אני אסתיר פני מהם בעבור שאני רואה מה יעשו באחרונ' והנכון שהוא כמשמעו עד שארא' מה יעשו בצר להם:
3I WILL SEE WHAT THEIR END WILL BE. Some say that our verse is to be interpreted, I will hide My face from them because I see what they will ultimately do.223 means [because] I see what they will ultimately do. However, it is to be understood according to its literal meaning, that is, [so that] I will see what they will do when trouble comes upon them.224 means [so that] I see what they will do when trouble comes upon them.
דכי דור תהפוכת. דבק עם אסתירה פני:
4FOR THEY ARE A VERY FROWARD GENERATION. This is connected to I will hide My face.225
התהפוכת. שנהפכו לעבוד אלהים זולתי והם היו בני כי אני ילידתים והנה אין אמונה בהם והוא שם או תאר כי אין בהם איש אמונים כי מצאנו כי פסו אמונים כנגד חסיד גם שומר אמונים:
5FROWARD.226 (literally, reversed or overturned). They turned about and served gods besides Me. They were My children, for I gave birth to them. Look, there is no faithfulness in them. The word emun (faithfulness) is a noun. On the other hand, it might be an adjective227 meaning there is no faithful man among them, for we find for the faithful fail (Ps. 12:2)228 in which faithful is parallel to godly (Ibid.).229 We also find that keepeth faithfulness (emunim) (Is. 26:2).230 is a noun. We thus see that the word can be either a noun or an adjective.
אקנאוני. קל העי״ן להקל על הלשון:
1THEY HAVE ROUSED ME. The second root letter231 of kinuni. Kinuni is a pi’el, and pi’els have a dagesh in their middle root letters. Hence I.E.’s comment. has no dagesh in order to simplify enunciation.
בבלא אל. הטעם שאין לו כח להציל:
2WITH A NO-GOD. Its meaning is, a god that has no power to deliver.232 means powerful. Hence I.E.’s comment.
גבהבליהם. ולא בדבר אמת:
3WITH THEIR VANITIES. Rather than with something which truly exists.
דאקניאם. מהבנין הכבד הנוסף והוא יצא לשני פעולים:
4I WILL ROUSE THEM. Akni’em (I will rouse them) is a hifil. It describes two actions.233 is the causative form. It refers to what one does and to the object that one acts upon.
הבלא עם. שלא הם עמי והנה פי' איך יכניסם שיביא עליהם לבדם צרות משונות ויותר מהכל:
5WITH A NO-PEOPLE. A nation who are not My people. Scripture describes how God shall anger them.234 in place of yakhnisem (Vat. Ebr. 38). It means God shall punish Israel by doing things to them which will upset them. He will bring upon Israel, upon Israel alone, unique troubles which surpass the adversity that he brought upon all others.
וגוי נבל שהכסיל והנבל איננו יודע ועל כן יהרוג ולא יחמול:
6A VILE NATION. For a fool and a vile person lack understanding. He therefore kills and has no pity.
אקדחה. הקנאה או זאת שיעשו כי מצאנו זאת המלה יוצאת כמו כי אש קדחתם באפי ויתכן להיות קדחה כמו נקדחה כמו כל אלה חברו נחברו כל זה כנוי לחרון האף:
1KINDLED. Their provocation, or that which they did,235 for we find the word kadechah (kindled) to be transitive, as in For ye have kindled (kedachtem) a fire in My nostril (Jer. 17:4). It is possible that kadechah means is kindled.236 is intransitive. According to this interpretation our verse reads: For a fire is kindled in My soul. It is like the word chaveru237 (came as allies) (Gen. 14:3), the meaning of which is gathered. All of this238 refers to God’s burning anger.
בעד שאול תחתית. כטעם גפרי' ומלח שרפה כל ארצה:
2UNTO THE DEPTHS OF THE NETHER-WORLD. Its meaning is similar to that of and that the whole land thereof is brimstone, and salt, and a burning (Deut. 29:22).
גותאכל ארץ. ישראל:
3AND DEVOURETH. Israel.
דותלהט. מגזרת להט החרב:
4AND SETTETH ABLAZE. Va-telahet (and setteth ablaze)239 means and setteth ablaze. is related to the word lahat (flaming) in and the flaming sword (Gen. 3:24).
ההרים. הרי ישראל:
5THE MOUNTAINS. The mountains of Israel.
אאספה. י״א כמו אוסיף והנכון כמו אכלה מגזרת האף תספה ואם הוא מבנין אחר והטעם שלא תשאר רעה שלא תביאם. ודמה הדעות לחצים תבאנה פתאום ואין יכולת להשמר מהם:
1I WILL HEAP. Some say that the word aspeh (I will heap) means I will add. However, it really means I will consume.240 Compare, tispeh (sweep away) in Wilt Thou indeed sweep away (Gen. 18:23). The aforementioned is so, even though aspeh and tispeh differ in conjugation.241 is a hifil. Tispeh is a kal. It means242 (I will heap evils upon them). that there will be no evil that will not come upon them.243 (I will heap evils upon them) is, I will consume (use up) all evils upon them. Scripture244 compares the evils to arrows that suddenly appear and there is no way to guard oneself against them.245
אמזי רעב. כמו שרופי רעב מגזרת למזא לאתונא:
1THE WASTING OF HUNGER. Meze ra’av (the wasting of hunger) means burnt by hunger. Meze (wasting) is similar to le-meze (that they should heat) in that they should heat the furnace (Dan. 3:19).
בולחומי רשף. אכולי עוף כמו ובני רשף יגביהו עוף והנכון בעיני שהזכיר הארבעה השפטי' הרעים והם רעב וזהו מזי רעב. ולחומי רשף וקטב מרירי זה הדבר. ושן בהמות אשלח בם חיה. וחרב מחוץ תשכל חרב. והנה יהיה פירוש רשף כמו רשפיה רשפי אש. והטעם שיתחמם האויר:
2AND THE DEVOURING OF THE FIERY BOLT. Le-chume reshef (the devouring of the fiery bolt) means consumed246 to lechem (bread). by birds.247 Compare, As the birds (bene reshef)248 fly upward (Job 5:7).249 It appears to me that Scripture mentions the four evil punishments. They are: starvation, which is what The wasting of hunger refers to; and the devouring of the fiery bolt, And bitter destruction refers to the plague; And the teeth of beasts will I send upon them refers to the beast: and finally [there is] the sword, as in Without shall the sword bereave (v. 25). Reshef (the fiery bolt) is thus similar to reshfeha rishpe esh (The flashes thereof are flashes of fire) (Cant. 8:6).250 means heat. It means that the air will grow hot.251
גוקטב כמו הכרתה:
3AND …DESTRUCTION. Ketev means destruction.
דמרירי. מרירות באויר כמו כמרירי יום וכן כתוב מקטב ישוד צהרים כמו הדבר. ולחומי רשף כמו אכולי וכן רבים:
4BITTER. Meriri (bitter) refers to bitterness in the air. Compare, ke-meriri yom (like the bitterness of the day) (Job 3:5).252 Scripture similarly writes, Nor of the destruction (ketev) that wasteth at noonday (Ps. 91:6). The latter refers to the plague. The word u-lechume in u-lechume reshef (and the devouring of the fiery bolt) means devoured by. There are many such instances.253 (bread). See Prov. 23:1,6; Ps. 141:4.
העם חמת זוחלי עפר. לנשוך והחמה כנוי לנשיכה:
5WITH THE VENOM OF CRAWLING THINGS OF THE DUST. The reference is to being bitten. Venom254, literally, anger of. refers to being bitten.
ווטעם עפר כמו השרפי' ומלת זוחלי מיראה כי כל רואם ייראם כטעם האימים כי יש תואר השם וחבירו באליהוא בן ברכאל:
6[DUST.] This refers to fiery snakes.255 Zochale (crawling) is related to the word fear.256. They are called zochale because all who see them are afraid of them.257 (crawling things of the dust) literally means the scary of the dust. It is similar to the term emim.258 This is so because there are adjectives [without nouns].259 is short for nechashim zochale afar (scary snakes that crawl on the ground). Similarly, emim is short for anashim emim (scary people). Its counterpart260 (I was afraid). Translated according to I.E. is found in the speech of Elihu the son of Barachel (Job 32:6).
אגם בחור. דבק עם תשכל חרב:
1BOTH YOUNG MAN. This261 is connected to Without shall the sword bereave.262 Scripture reads gam (both)263 (so young man).
בוטעם גם. כמשפט הלשון כאשר פירשתי. והנה חבר הכל בחורי' וגם בתולות זקנים עם נערים:
2The word also is out of place here. in accordance with the rules of the Hebrew language, as I have previously explained.264 (also) to the first object.” Look, the Torah includes265 all: young men, virgins, old men, and youths.
אאפאיהם. יש אומרים שהם שלש מלות והנכון שאין לו ריע וטעמו כמו אשחיתם בעבור שיש אחריו אשביתה מאנוש זכרם והנה כולם ימותו ואילו הי' כדעת המדקדקים שהטעם אפיצם בכל פאה לא ידבק הטעם. ויש אומרים אחריבם באפי והנה טעמו אכריתם כמו אשביתם ויבא הטעם כפול וזה נכון לולי אל״ף אפיהם שהיה ראוי להיות אנפיהם והטעם אאנף בם והראשון נכון:
1I WOULD MAKE AN END OF THEM. Some say that the word afehem (I would make an end of them) is a combination of three words.266, i.e. (anger, where, they), I said in my anger I will make them, as it were, not existent. So Rashi, based on the Sifre. Actually, it has no neighbor.267 Its meaning is, I will destroy them, for Scripture states afterwards, I would make their memory cease from among men. Look, all of them will die.268. If the grammarians269 who say that afehem means I will scatter them to all the corners are right,270 to pe’ah (corner). then the idea expressed by the first part of the verse is not to be connected to that of the second.271 Some say that the meaning of afehem is, I will destroy them in my anger.272 to af (anger) from the root alef, nun, feh. According to this interpretation, afehem literally means I will place My anger on them. Behold, the meaning of afehem is,273 I will destroy them.274 as a compound of three words. Afehem is similar in meaning to ashbitah (I would make…cease). Scripture repeats itself.275 This interpretation276 to af. would be correct were it not for the alef of afehem,277 is spelled with an alef following the feh. If afehem was connected to the word af, then there is no way to explain the alef which follows the heh. for the word should have read anfehem,278 was connected to the word af, then it would be spelled with a nun (anfehem), for the root of af is alef, nun, peh. meaning I will be angry at them. The first interpretation279 as meaning I will destroy them. is correct.
בוטעם אמרתי. כלשון בני אדם אמרתי בלבי:
2[I THOUGHT.] The meaning of amarti (I thought) is, I said to Myself. The Torah speaks as people do.
אאגור. אפחד מגזרת ויגר מואב והמתרגם אמר מגזרת אגרה בקציר והנכון שהוא מלשון תגרה והכתוב דבר כדרך בני אדם להבין השומעים:
1I DREADED. Agur means I dreaded. It is related to the word va-yagar (was sore afraid) in And Moab was sore afraid (Num. 22:3). The Aramaic translation connects it to the word agerah (gathereth) in And gatherest…in the harvest (Prov. 6:8).280 Actually it is related to the word tigrah (fight).281 (were it not that I dreaded the enemy’s provocation) as were it not that I had to fight against the enemy’s anger. Scripture speaks as people do so that those who hear will understand.282
בינכרו. הפך יכירו כמו ויתנכר אליהם:
2SHOULD MISDEEM. Yenakkeru (misdeem)283. is the reverse of yakkiru284. (they shall recognize).285. When the word comes in the pi’el it means to estrange; when it comes in the hifil it means to recognize. Yenakkeru is similar286 to va-yitnakker287. (but made himself strange) in but made himself strange unto them (Gen. 42:7).
גפעל כל זאת. על השבטים:
3HATH WROUGHT ALL THIS. Upon the tribes.288
אכי גוי אובד עצות. הנכון שזה הגוי הם צרי ישראל ומלת אבד שם התאר והיא סמוכה על כן נפתח הבי״ת וידוע כי מלת אבד מהפעלי' העומדי' רק פי' עצות שב אל אבד כמו נובלת עליה וכן ותאבדו דרך שהוא סמוך אל דרך והנה השכיל המתרגם שאמר מאבדי עצה:
1FOR THEY ARE A NATION VOID OF COUNSEL. The reference is to the enemies of Israel. This is its correct interpretation.289 quotes Rabbi Judah as interpreting this verse as referring to Israel. Rabbi Nehemiah explains it as referring to Israel’s enemies. Hence I.E.’s comment. The word ovad (void) is an adjective.290 It is in the construct.291 (counsel). It is therefore vocalized with a pattach beneath the bet.292 in place of oved. It is known that the word ovad is an intransitive verb.293 (counsel). Ovad etzot (void of counsel) is not to be rendered, voids counsel. The correct interpretation of ovad etzot is that etzot (counsel) reverts to ovad (void).294 is to be rendered, void of counsel. It is similar to novelet aleha (whose leaf fadeth)295 is to be rendered, whose leaf fadeth, rather than fadeth its leaves, for novelet is an intransitive verb. (Is. 1:30). The same is true of ve-tovedu derekh (and ye perish in the way) (Ps. 2:12)296 (and ye perish in the way) is to be rendered, and you perish with regard to the way, not and you perish the way. wherein tovedu is connected to derekh. The Aramaic translator who rendered ovad etzot as me’abbede etzah (void of counsel) understood this.
אלו חכמו. אילו היו חכמי' שישכילו כי השם פעל כל זאת לישראל בעבור עונם אז יבינו לאחריתם כי כן יעשה השם בעבור עונם:
1IF THEY WERE WISE. If they were wise and understood that God did all of this to Israel because of all their sins, they would comprehend their eventual end, namely, that God would do so297 because of their sins.298
אאיכה ירדוף. הטעם לו חכמו ישראל שישכילו איך ירדוף אחד מהצרים אלף מישראל אין זה כי אם בעבור שעזבם צורם ויש אומרים איך היו ישראל בתחלה רודף אחד מהם אלף ועתה נחלשו:
1HOW SHOULD ONE CHASE. If Israel was wise299 they would understand how one of their enemies could pursue a thousand Israelites. This occurred only because their Rock has forsaken them. Others interpret our verse as how did Israel, who are now weak, at first pursue a thousand of their enemies.300
בכי צורם מכרם. כמו נתנם וכן ימכר ה' את סיסרא והטעם כאילו נתנם בשכר מעשיהם והנה היא מכירה ממש:
2EXCEPT THEIR ROCK HAD GIVEN THEM OVER. Mekharam means had given them over.301 The same applies to yimkor (will give over) in for the Lord will give Sisera over (Jud. 4:9). Its meaning is that God, as it were, gave them over as in payment302 for their deeds. It is thus a literal sale.303 in our verse.
גהסגירם. כטע' יסגור על איש או כמו ולנו הסגירו:
3HAD DELIVERED THEM UP. Hisgiram (had delivered them up) is similar to yisgor (shutteth up) in, He shutteth up a man (Job 12:14).304 On the other hand, it might be similar to hasgiro (deliver him up) in and our part shall be to deliver him up (I Sam. 23:20).
אכי לא כצורנו צורם. דברי משה פירוש כי גוי אובד עצות והטעם כי צורנו מכרנו ואין להם צור כצורנו ולא הם טובים ממנו וכן הוא אומר ולא אויבינו פלילים וגו' כמו ולא למדתי חכמה וגו' וי״א שהוא כן ואויבינו יודו כן לכן איננו דבק עם מגפן סדום:
1FOR THEIR ROCK IS NOT AS OUR ROCK. These are the words of Moses.305 Moses explains for they306 are a nation void of counsel (v. 28). It means that our Rock307 has handed us over, and the nations have no rock like our Rock, and they are no better than we308. are.309 means the nations do not realize that the God of Israel has delivered Israel into their hands and that their own gods had nothing to do with it. Scripture similarly states, and our enemies are not judges.310 (not) in the first half of the verse also applies to the second half of the verse. I.E. reads ve-oyevenu pelilim (even our enemies themselves being judges) as ve-oyevenu lo pelilim (and our enemies are not judges); i.e., they did not execute judgment upon us, God did. Compare, And I have not learned wisdom (Prov. 30:3).311 (no or not) is carried over to the second part of the verse. The verse should be read: And I have not learned wisdom and I have no knowledge of the Holy One. Others say that the meaning of Even our enemies themselves being judges is as follows: our enemies admit this.312 It is therefore not connected to313. For their vine is of the vine of Sodom (v. 32).314 does not follow.
אומשדמות. כפול וכן אשכלות מרורות:
1AND OF THE FIELDS OF GOMORRAH. Scripture repeats itself.315 The same is true of Their clusters are bitter.316
אחמת. והנה היין כסם חמת התנינים בחמה:
1THE VENOM OF. Look, the wine317 is like the venom of angry serpents.318
בוראש פתנים. כמו על חור פתן ואם הוא באל״ף הוא כחבריו בוי״ו:
2AND THE CRUEL POISON OF ASPS. Petanim (asps) is similar to the word paten (asp) in on the hole of the asp (Is. 11:8). Even though rosh (poison) is spelled with an alef, it has the same meaning as its counterparts which are spelled with a vav.319 in verse 32.
גאכזר. תקיף והאל״ף נוסף כאל״ף אצבע ואזרוע:
3CRUEL. Akhzar (cruel) means mighty.320 The alef is superfluous,321, and its alef is not a prefix or a particle. like the alef of etzba (finger)322. and ezro’a (arm).323.
אהלא הוא כמוס עמדי. דברי השם י״א על הגזרות והקרוב אלי שהוא יינם שהוא ראש פתנים הוא שמור עד שישתוהו ומלת כמוס מטעם המקום ידועה כי אין לה משפחה:
1IS NOT THIS LAID UP IN STORE WITH ME. These are the words of God. Some say the reference is to the decrees.324 It appears to me that the reference is to their wine, which is the poison of asps. It is laid in store325 until they drink it.326 The meaning of the word kamus (laid up in store) is to be ascertained from its context, for it has no family.327
בחתום באוצרותי. שלא תגע בו יד רק הוא שמור להם להנקם מהם:
2SEALED UP IN MY TREASURIES. So that no hand touches it. It is kept for them,328 for vengeance is to be exacted from them.
אלי נקם ושלם. שם כמו הלא את הקטר והטעם לי הנקם ולי השלם לשלם להם כמעשיהם:
1VENGEANCE IS MINE, AND RECOMPENSE. Shillem (recompense) is a noun.329. It is like the word kitter (offering)330 in The offering…did not (Jer. 44:21). It means331. that Vengeance is mine, and mine is the recompense to compensate them in accordance with their deeds.
בלעת תמוט רגלם. והטעם שיפלו ולא יוכלו לעמוד:
2AGAINST THE TIME WHEN THEIR FOOT SHALL SLIP. It means332. they will fall and be unable to stand.
גוטעם לעת. כמו וגם רשע ליום רעה והוא סוד גדול:
3The meaning of Against the time is similar to that of Yea, even the wicked for the day of evil (Prov. 16:4). It is a great secret.333
דכי קרוב. ואל יחשבו כי הנקמה תהיה בזרעם:
4FOR THE DAY OF THEIR CALAMITY IS AT HAND. Let them not think that the vengeance will be exacted from their children.334
הוחש עתידות למו. וחש כל אחד מהם מהעתידות כמו בנות צעדה או חש יום עתידות והראשון נכון ומלת חש מהשניים:
5AND THE THINGS THAT ARE TO COME UPON THEM SHALL MAKE HASTE. Ve-chash atidot lamo (and the things that are to come upon them shall make haste) means each one of the future events that are to come upon them shall make haste.335 is in the singular. atidot is a plural. Thus our clause reads, “The things that are to come upon them [it] makes haste.” According to I.E the singular in a combination of the singular and the plural refers to each thing included in the plural. It is like Its branches (banot)336 is a plural. run (tza’adah)337 is a singular. over the wall (Gen. 49:22).338 Or the meaning of ve-chash atidot lamo is, the day (yom)339 is a singular. when the future things that are to come upon them makes haste.340 (things about to come) is short for yom atidot (the day the things that are about to come). The first interpretation is correct. The word chash (make haste) comes from a root in which only two letters are present.341.
ווטעם עתידות. הרעות העתידות לבא עליהם:
6The meaning of the things that are to come is, the evil things that are about to come.
אכי ידין ה' עמו. יקח דין עמו מהם כמו שפטני אלהים וריבה ריבי:
1FOR THE LORD WILL JUDGE HIS PEOPLE. God will exact judgment from Israel’s enemies on behalf of His people. It is like Be Thou my judge, O God, and plead my cause (Ps. 43:1).342
ביתנחם. פירשתיו:
2AND REPENT HIMSELF. I have previously explained this.343
גאזלת יד. אזלת יד ישראל והטעם הכח והתי״ו תחת ה״א כי גם שתיהן סימני הנקבה וכן ושבת לנשיא:
3THEIR STAY IS GONE. The stay of Israel. Yad (stay) means the strength. The tav of azelat is in place of a heh,344 is a variant of azelah. The latter is the usual form of the third person perfect feminine. Azelat has the form of a construct. Hence I.E.’s comment. for both the heh and the tav are signs of the feminine. The word ve-shavat345 is a third person feminine perfect. (then it shall return) in then it shall return to the prince is similar (Ezek. 46:17).
דואפס עצור ועזוב. כאשר יהיו הנשבי' רבים ילקחו מהם ויעזובו מהם ועתה כמעט יאבד הכל:
4AND THERE IS NONE REMAINING, SHUT UP OR LEFT AT LARGE. When the captives are numerous, the captors take some of them and leave others, but in this case almost all are lost.346
אואמר. האויב:
1AND IT IS SAID.347 (and he shall say). Hence I.E.’s comment. And the enemy shall say.
בצור חסיו בו. כאשר פירשתי:
2THE ROCK IN WHOM THEY TRUSTED. This is to be understood in accordance with my previous interpretation.348
איאכלו. כדברי האויבים שחשבו כי העולות מאכל לשם וכן בלשון רבים כדבריהם ע״כ כתוב אני אני הוא לבדי אחד ואין אלהים עמדי:
1WHO DID EAT. Scripture employs the language of the enemies349 who thought that the burnt offerings serve as food for God. Scripture employs the plural as they do.350). The Torah therefore states, I, only I, am He, And there is no god with Me (v. 39).
ביין נסיכם. כמו ונסכו יין ויהיו שני שמות י״א יין מלכם כמו נסיכי מדין כי המלאך היה נותן יין העולה והראשון קרוב אלי:
2THE WINE OF THEIR DRINK-OFFERING. Yen nesikham351. (the wine of their drink-offering) is similar to venisko352. yayin (and the drink-offering thereof shall be of wine) (Lev. 23:13). They are two terms.353 and nesekh. Some say that yen nesikham (the wine of their drink-offering) means the wine of their king,354 means a prince or a king. for the kings used to donate the wine for the burnt offering. Compare, nesikhe midian (the princes of Midian) (Josh. 13:21).355. If it is not a scribal error, then I.E. quoted from memory and erred. The first interpretation appears correct to me.
גויעזרוכם. כמו ברכנוכ' ואם תאמרו שהוא אחד יסתירכם מהצרות הבאות:
3AND HELP YOU. Ve-yazrukhem (and help you) is similar to berakhnukhem (we bless you) (Ps. 119:26).356 If you357 say that the Lord alone is God358 then let Him359 (let Him) is in the singular. protect you from the coming troubles.360
אאני אני. פעמיים כמו אנכי אנכי או כי אני הוא ולא אשנה והוא הנכון כי אין עמו פועל אני הוא שהמתי את ישראל ואני אחיה אותם והנה הם לא נצולו ואין מציל אתכם מידי גם אתם מידי עד עשותי את המשפט בכם. ורבים אומרים כי מזה הכתוב נלמוד חיי העולם הבא והעד שאמר בתחל' אמית ואחר כך אחיה וכן ה' ממית ומחיה והעד ה' מוריד שאול ויעל ואחרים אמרו מפסוק ואך את דמכם לנפשותיכם גם וצדקה תהיה לנו כי היא חייך בעוה״ב ואורך ימיך בעולם הזה למען ייטב לך. ורבינו האי ז״ל אמר כי לא הוצרך הכתוב לפרש דבר העוה״ב כי היה ידוע בהעתק' ולפי דעתי שהתורה נתנה לכל לא לאחד לבדו ודבר העוה״ב לא יבינו א' מני אלף כי עמוק הוא ושכר העוה״ב תלוי בדבר הנשמה והנה הוא חלף עבודת הלב ועבודתו להתבונן מעשה השם כי הם הסולם לעלות בו אל מעלת דעת השם שהוא העיקר והנה גם התורה ביארה למשכיל דבר עץ החיים והנה יש כח לנצח הכרובים והאוכל מעץ החיים וחי לעולם כמלאכי השרת וכן במזמור לבני קרח שמעו זאת כל העמים והסוד אך אלהים יפדה נפשי מיד שאול כי יקחני סלה וכן אחר כבוד תקחני והנה עם שניהם לקיחה כאשר עם דבר חנוך ואליהו ואחר שאמר ויקר פדיון נפשם איך אמר יפדה נפשי והמשכיל יבין:
1I, EVEN I.361 The word I is written twice.362 Compare, I, even I363 (Is. 51:12). On the other hand, its364 meaning might be, I am He, and I do not change.365 The latter is the correct interpretation, for God has no co-worker.366. I am He that put Israel to death, and I will bring them back to life. Look, they were not saved.367 There is none that can deliver you out of My hand, even you out of My hand,368 until I execute My judgment upon you. Many say that we can derive the existence of life in the future world from this verse.369 91b; Peshachim 68a, and Sifre on this verse. They offer proof from the fact that Scripture first states, I kill and then, I make alive.370 refers to the same person. It similarly reads, The Lord killeth, and maketh alive (I Sam. 2:6). He bringeth down to the grave, and bringeth up (Ibid.) is proof.371 Others offer proof372 from: And surely your blood of your lives (nafshotekhem)373 may be rendered, your souls. will I require (Gen. 9:5).374 Also from And it shall be righteousness unto us (Deut. 6:25);375 implies a future world, for otherwise Scripture employs the present rather than the future tense. for that is thy life (Deut. 30:20) in the world to come,376 40a. and the length of thy days (Ibid.) in this world;377 40a. that it may go well with thee (Deut. 5:16).378 40a. Rabbi Hai Gaon, of blessed memory, says that Scripture had no need to state clearly that a future world exists because it was known by tradition. I believe that [Scripture does not speak of a future world] because the Torah was given to all. It was not given to an individual alone. The topic of the world to come is not comprehended by even one in a thousand, for it is very abstruse. The reward in the world to come is contingent on the nature of the soul.379 1, Strickman translation, p. 22). The reward380 is given for the service of the heart.381, Chapter 8, p. 100). The latter consists in comprehending the works of God,382, Chapter 10, p. 143. See also Chapter 7, p. 107, “The intelligent person will…study the scienees…he will isolate himself for the purpose of studying and meditating upon God’s law and observing the Lord’s precepts…God’s right hand of bliss will be eternally upon his soul when it separates from the body.” for they are the ladder whereon one ascends to the level of understanding the knowledge of God, which is what is most important. Observe, the Torah itself explains to the intelligent the topic of the tree of life.383 Behold, there is a power by which one can overcome the cherubim.384 The one who eats from the tree of life385 gains eternal life like the ministering angels. The psalm of the sons of Korah similarly reads, Hear this, all ye peoples…(Ps. 49:2).386 The secret387 is But God will redeem my soul from the power of the nether-world; For He shall receive (take) me. Selah (Ps. 49:16).388 Scripture similarly states, And afterward receive (take) me with glory (Ps. 73:24). Both verses employ the word “taking” as Scripture does in the account of Enoch389 and Elijah.390 Now, since Scripture states, But God will redeem my soul [from the power of the netherworld] (Ps. 49:16), how could it say, For too costly is the redemption of their soul (Ps. 49:9)?391 The intelligent will understand.392
אכי אשא אל שמים ידי. שבועה בדבר קיים ואשא כמו וירם ימינו ושמאלו אל השמים ומלת אשא כדרך בן אדם להבין את השומעים:
1FOR I LIFT UP MY HAND TO HEAVEN. An oath taken over something which is everlasting.393 For I lift is similar to when he lifted up his right hand and his left hand unto heaven and swore by Him that liveth for ever (Dan. 12:7). The term I lift up is an anthropomorphism394 so those who hear will understand.
בחי אנכי. כאשר אני חי כן אעשה זה:
2AS I LIVE FOR EVER. As I live so will I do this.
אאם שנותי. מפעלי הכפל כמו וחנותי לבני בטני מגזרת חץ שנון:
1IF I WHET. Shannoti (I whet) comes from a double root.395. Compare, channoti396. Both words are similarly conjugated. (I am loathsome) in And I am loathsome to the children of my tribe (Job 19:17). Shannoti is related397 to the word shanun (sharp) in and a sharp arrow (Prov. 25:18).
בותאחז במשפט ידי. החרב משפט גבור מלחמה:
2AND MY HAND TAKE HOLD ON JUDGMENT. The sword is the instrument by which the warrior executes judgment.398
גאשיב נקם. טעם אשיב כאשר עשו לישראל וכן אשלם:
3I WILL RENDER VENGEANCE TO MINE ADVERSARIES. The meaning of ashiv (I will render) is, I will do to Mine adversaries as they did to Israel. This is also the meaning of And will recompense (ashallem).
אמדם חלל. פירוש אשכיר:
1WITH THE BLOOD OF THE SLAIN. This explains I will make Mine arrows drunk.399 is the conclusion of will make Mine arrows drunk even though it does not directly follow it.
בוטעם ושביה. הפצועים:
2[THE CAPTIVES.] It means the wounded.400
גמראש. פירוש תאכל בשר. וטעם מראש. להתיז הראש:
3FROM THE…HEADS. This explains shall devour flesh. It means that the head shall be chopped off.401 concludes with And My sword shall devour flesh. In other words, And My sword shall devour flesh means my sword shall decapitate the enemy.
דפרעות. כמו בפרוע פרעות גם קדמונינו אמרו הנפרע:
4LONG-HAIRED. The word parot (long-haired) is similar to bi-fero’a pera’ot (When men let grow their hair) (Jud. 5:2).402. We do not have I.E.’s commentary on Judges so we do not know how I.E. rendered the verse quoted. However, Radak, who tends to follow I.E., renders it, to take revenge. The rabbis also employ the term ha-nifra (one who collects).403 2:2, mi she-para (He who punished). See Jastrow, para: to tear, destroy, loosen, and disarrange.
אהרנינו גוים עמו. אז ישבחוהו כאשר יקום השם דמם וי״א מגזרת ותעבור הרנה והטעם הכרוז והכריזו עליהם בכל מקום שיהיו:
1SING ALOUD, O YE NATIONS. Then, when God avenges Israel’s blood, the nations will praise Him.404 (v. 37). However, now that God has revealed His might, they will praise Him. It should be noted that I.E. renders our clause, “Sing aloud, O ye nations,” because of what He did for His people. Some say that the meaning of harninu (sing aloud) is similar to the word rinnah (cry) in And there went a cry (I Kings 22:36). It means the herald.405 Proclaim about them in every place where they are.406
בוכפר אדמתו עמו. י״א שהוא חסר וי״ו והטעם וכפר אדמתו ועמו ובדרש כי הארץ תכפר בעד כמו גם הוא נכון בטעם רק אינו מטעם המקום ועוד כי האדמה ל' נקבה והה״א העד הנאמן ותחתיו התי״ו והנה איננו וכפרה. ולפי דעתי שפירושו שהעם יכפר על האדמה כי כן מצאנו אבנים שחקו מים גם נמצא כפור בלא מלת על כמו וחטאת אותו וכפרתהו והטעם כי ישראל יעשו נקמה בגוים והם יכפרו על ארץ ישראל בעבור הדם ששופך בה כמו ולארץ לא יכופר והוא דבר בטעם המקום. או פירוש וכפר כמו וטהר וכמו וכפרתהו וכן אמר יחזקאל על סוף המלחמות וטהרו את הארץ והנה ישראל יטהרוה:
2AND DOTH MAKE EXPIATION FOR THE LAND OF HIS PEOPLE. Some say that a vav407. is missing.408 (his people). Our verse should be interpreted as if written ve-khipper admato ve-ammo (and doth make expiation for His land and for His people). According to the midrash409 111a. Rabbi Anan says: “Whoever is buried in the Land of Israel is considered to be buried beneath the altar.” the meaning of ve-khipper admato ammo (and doth make expiation for His land of His people) is that the land makes expiation for His people.410 does not refer to God but to admato (His land). This interpretation is true in itself.411 However, it is not the meaning of the verse.412 Furthermore, the word adamah (land) is a feminine.413 is a masculine. Hence it can not govern admato. The heh at its end414 is the absolute form of the word admato. is proof of this. The tav415. takes the place of the heh.416. Now, Scripture does not read vekhipperah (and doth make expiation).417 governed admato as the midrash says, then our verse would read, ve-khipperah admato. In my opinion the meaning of our clause is that the people will make expiation for the land,418 governs admato. Our verse should be interpreted as if written, ve-khipper ammo admato. for we find Scripture stating, avanim shachaku mayim (The waters wear the stones) (Job 14:19).419 (the waters wear the stones) literally reads, the stones wear the waters. This makes no sense. Hence we must rearrange the words in order to interpret the clause and interpret it as if written, mayim shachaku avanim. Similarly in our verse. The word kippur (expiate) is also found without the word al (for),420. This literally means and doth make expiation His land. This makes no sense. Our clause should read, ve-khipper al admato (and make expiation for his land). Hence I.E.’s comment. as in ve-khippartahu (and make atonement for it)421 is a combination of ve-khipparta oto (literally, and you shall make atonement it). Scripture should have read, ve-khipparta alav (and you shall make atonement for it). We thus see that Scripture sometimes leaves out the word al. It assumes that the reader will supply it. in, thus shalt thou purify it and make atonement for it (Ezek. 43:20). The meaning of ve-khipper admato ammo is that Israel will execute vengeance upon the nations and they will make atonement for the Land of Israel because of the blood that was shed in it. Compare, and no expiation can be made for the land [for the blood that is shed therein, but by the blood of him that shed it] (Num. 35:33). This interpretation is in keeping with the meaning of the context.422 On the other hand, the meaning of ve-khipper (and doth make expiation) is, and will purify, as in ve-khippartahu (and make atonement for it) (Ezek. 43:20). Ezekiel similarly said, regarding the end of the wars,423 Thus shall they cleanse the land (Ezek. 39:16). Israel will thus purify the land.424
אויבא משה. להורות כי אחר שהלך אל כל שבט ושבט וציום בבואו אל אהל מועד ושם נקהלו אליו כל בני ישראל אז דבר השירה הזאת:
1AND MOSES CAME. Our verse teaches that after Moses went to each one of the tribes and charged them,425 when he came to the tent of meeting and all of the children of Israel were gathered unto him, he spoke the words of this song.426
בהוא והושע בן נון. כמו אז ישיר משה ובני ישראל גם זאת להגדיל מעלת יהושע לעיני הכל. וקראו הכתוב הושע בשם שהיו כל ישראל יודעין אותו כי מי ידע שכנה שמו משה יהושע כי אם קריאי מועד לבדם ודרך הדרש ידועה:
2HE, AND HOSHEA THE SON OF NUN. This is similar to Then sang Moses and the children of Israel (Ex. 15:1).427 Also, this428 was done to exalt the status of Joshua in the eyes of all. Scripture refers to Joshua by the name of Hoshea because it was the name by which he was known to all of Israel, for who aside from the elect of the assembly knew that Moses referred to Hoshea by the name of Joshua. The approach of the midrash429. is known.430
אכי הוא חייכם. כטעם יראת ה' תוסיף ימים ועוד שתהיו בארץ טובה ולא בגלות:
1BECAUSE IT IS YOUR LIFE. Its meaning is similar to that of The fear of the Lord prolongeth days (Prov. 10:27). Furthermore, you shall be in a good land and not in exile.
אבעצם היום הזה. היום שאמר השירה:
1THAT SELFSAME DAY. The day that he delivered the song.431
אומות. לתקן עצמו כי הוא יקבור את עצמו כאשר אפרש וכבר רמזתי מה שאמר אחד מחכמי הדור במלת ויאסף:
1AND DIE. To prepare himself for death, for Moses, as I will explain, was to bury himself.432 I have hinted earlier what one of the wise men of the generation said regarding the word va-ye’asef (and was gathered) (Gen. 25:8).433
אאשר לא קדשתם. פירשתיו:
1BECAUSE YE SANCTIFIED ME NOT. I have previously explained this.434
אאל הארץ. פירושו ושמה:
1THE LAND. This explains thither.435 means into the land.