ON HIGH ABOVE ALL THE NATIONS OF THE EARTH. This is a general blessing. It states that there will be no nation in the world like you.¹. 38 reads, there will be no human being in the world like you.

footnotes: ¹ Vat. Ebr

[AND…SHALL COME.] The meaning of And…shall come is that they shall come by themselves.²

footnotes: ² In pursuit of the blessings. That is, you will not tire yourself in pursuit of what the blessings have to offer.

AND OVERTAKE THEE. Even though you do not pursue them. It means that you will not tire yourself.

IN THE CITY. This is a blessing regarding an increase³ in merchandise.⁴

footnotes: ³ According to I.E. the term blessing mean an increase of good things. See I.E. on Gen. 2:3 (Vol. 1, p. 50). ⁴ All sort of goods are produced and are found in the city.

IN THE FIELD. In seeding and planting.

THE FRUIT OF THY BODY. Sons. The word beten⁵ (body) is a euphemism.⁶

footnotes: ⁵ Literally, belly. ⁶ For the sexual organ, which is found near the belly. See I.E. on Gen. 15:4 (Vol. 1, p. 170) and Ex. 1:5 (Vol. 2, p. 7).

THE INCREASE OF…AND THE YOUNG. I have previously explained the meaning of these two phrases.⁷. See I.E. on Deut. 7:13.

footnotes: ⁷ Shegar alafekha and ashterot tzonekha

THY BASKET. The place of bread. Thy basket precedes and thy kneading trough but should come after it.⁸ On the other hand, thy basket may refer to the place where the flour is placed.⁹.

footnotes: ⁸ For the dough has to be kneaded before it is made into bread. ⁹ Hence Thy basket precedes and thy kneading trough

WHEN THOU GOEST OUT. To celebrate festivals,¹⁰ to engage in business,¹¹ and to take spoil,¹² or in all your daily comings and goings.¹³ Its meaning is, you shall be successful in all that you do. The reverse is written [in the curses].¹⁴, etc., is the reverse of our verse.

footnotes: ¹⁰ The three pilgrimage festivals. ¹¹ When you travel a great distance on business. ¹² When you go out to war. ¹³ In your mundane affairs. ¹⁴ Verse 19, which states, Cursed shalt thou be when thou comest in

[THAT RISE UP AGAINST THEE.] Since Scripture earlier stated that God will set Israel on high above the nations (v. 1), it now goes on to say that should the nations revolt against Israel [the Lord will cause thine enemies] that rise up against thee [to be smitten before thee].

AND…SEVEN. This means many.¹⁵ The number seven is employed because of the continuous cycle of seven days of the week.¹⁶ It¹⁷ has a set number of days because is contingent on the bodies which are on high.¹⁸

footnotes: ¹⁵ Seven is not to be taken literally. ¹⁶ It is the maximum number of days in the week. Scripture did not use a month because there are not the same number of days in each month. ¹⁷ The week. ¹⁸ Each day of the week is connected to one of the seven moving heavenly bodies, namely, the sun, the moon, and the five visible planets.

IN THY BARNS. Ba-asamekha (in thy bams) is in your storehouses. Its meaning is determined by its context.

FOR A HOLY PEOPLE. Holy by observing God’s commandments.

The meaning of yekimekha is, will establish thee.

SHALT KEEP. In your heart.

AND WALK. Practice.

AND…WILL MAKE THEE OVERABUNDANT. The meaning of and will make thee overabundant¹⁹. I.E. takes this to mean will cause you to be left over. is, if evil comes to the world, if hunger or blight comes, you will be set aside for good.

footnotes: ¹⁹ Hebrew, ve-hotirekha

HIS…TREASURE. Which is potentially ready in heaven to go out.²⁰ Compare, the treasuries of the snow (Job 38:22).²¹ Scripture speaks of rain after stating will make thee overabundant,²² for the withholding of rain is the cause of famine.

footnotes: ²⁰ Hence rain is referred to as a treasure. ²¹ The reference is to heaven. ²² The meaning of which, according to I.E., is, will allow to survive.

AND THOU SHALT LEND UNTO MANY NATIONS. For they shall suffer famine. However, no time shall come where you shall borrow. The sum of the matter is, you will always be on top.²³

footnotes: ²³ Literally, the head.

IF THOU SHALT HEARKEN. In your heart to observe and to do. The sum of the matter is, do not turn aside from God to serve idols, for the root of all sins is to deny God.²⁴ The reverse of the aforementioned is to affirm that the Lord is one and to hearken and to observe, for the most important aspect of hearkening is observing.

footnotes: ²⁴ Literally, the root. If you worship another god you are in effect denying the Lord.

CURSING. Diminution.²⁵

footnotes: ²⁵ Of that which you require and that which is good. According to I.E. a blessing refers to an increase and a curse to a diminution. See I.E. on Gen. 2:3 (Vol. 1, p. 50) and Gen. 3:14 (Vol. 1, p. 71) and the notes thereto.

DISCOMFITURE. A state wherein one can not finish what he has started.

REBUKE. A state in which one cannot enjoy what he has worked for, but is concerned for it²⁶ after he has toiled.

footnotes: ²⁶ Lest it be stolen or the like.

CONSUMPTION. Some say that shachefet (consumption) refers to various types of illnesses.

WITH FEVER. Each day. Kaddachat (fever) is related to kadechah (kindled) in For a fire is kindled (Deut. 32:22). The words mehumah (discomfiture), migeret (rebuke), shachefet (consumption), kaddachat (fever) and dalleket (inflammation) are adjectives.

Dalleket refers to a fever which comes every third or fourth day.

AND WITH FIERY HEAT. The word charchur (fiery heat) is related to the word charah (bum) in and the bottom thereof may burn (Ezek. 24:11).

AND WITH DROUGHT. The word cherev (drought) is related to the word chorev (dry).²⁷ is a sword.

footnotes: ²⁷ The usual meaning of cherev

AND WITH BLASTING. Shiddafon (blasting) means bloating. Compare, shedufot kadim (blasted with the east wind)²⁸ as bloated by the east wind. (Gen. 41:23). Others say the reverse is true. Its meaning is then thin.²⁹

footnotes: ²⁸ This interpretation renders shedufot kadim ²⁹ Withered, shriveled.

AND WITH MILDEW. Yerakon (mildew) is to be rendered according to its meaning in Arabic.³⁰ Some say that these³¹ (blasting) and yerakon (mildew). refer to diseases of the seed.³² U-vashiddafon (blasting) is similar to shidufot (blasted) in blasted with the east wind (Gen. 41:23). I have smitten you with blasting (shiddafon)³³ here refers to a disease of the seed, for Amos goes on to speak of gardens, vineyards, and olive trees. See Amos 4:9. and mildew (Amos 4:9) is proof. Therefore Scripture afterwards reads, and thy heaven that is over thy head shall be brass. We find the same in the Torah portion If Ye Walk in My Statutes (Lev. 26:3).³⁴

footnotes: ³⁰ It is a disease in which the skin develops a greenish color. ³¹ Shiddafon ³² Unlike the illnesses mentioned up to this point which attack people, these attack plants. ³³ Shiddafon ³⁴ Scripture first speaks of illnesses that strike people and then of plagues that fall upon the plants.

BRASS. Like brass. The same applies to iron.³⁵

footnotes: ³⁵ It is to be interpreted, like iron.

POWDER AND DUST. Because of the great dryness and the power of the winds.³⁶

footnotes: ³⁶ The drought and the winds will turn the soil to dust and powder.

UNTIL THOU BE DESTROYED. Hishamedakh (thou be destroyed) is irregular.³⁷ rather than with a sheva beneath the mem and a kamatz beneath the kaf; i.e., compare the word hishamedkha in verse 20. Compare, hibbare’akh³⁸ (in the day that thou wast created) (Ezek. 28:15).³⁹ (thou be destroyed) and hibbare’akh are similarly vocalized. Some editions read, be-yom hibbare’akh (from the day that thou wast created) (Ezek. 28:15).

footnotes: ³⁷ It should have been vocalized with a segol ³⁸ Its vocalization is also irregular. ³⁹ Hishamedakh

A HORROR. Some of the letters of za’avah (horror) are reversed.⁴⁰ is a variant of zeva’ah. Compare, keves (lamb) and kesev (lamb).⁴¹

footnotes: ⁴⁰ Za’avah ⁴¹ There too some of the letters reverse their positions.

AND THERE SHALL BE NONE TO FRIGHTEN THEM AWAY. To frighten away the birds and beasts.

[THE BOIL OF EGYPT.] Those who remain will be struck with the boil of Egypt.

AND WITH THE EMERODS. They appear in the hidden places.⁴² Scripture therefore reads u-vafolim⁴³. The keri reads u-vatchorim. (and with the emerods). The latter is related to the world ofel (hill) in And when he came to the hill (II Kings 5:24).⁴⁴ because they are hill-like; i.e., they consist of swellings. According to Weiser its meaning is, hemorrhoids are called ofalim because hills are used for hiding and hemorrhoids appear in hidden places.

footnotes: ⁴² They are swellings that appear in hidden places. ⁴³ This is the ketib ⁴⁴ Hemorrhoids are called ofalim

AND WITH THE SCAB.⁴⁵. The same is true in Arabic.⁴⁶.

footnotes: ⁴⁵ Hebrew, garav ⁴⁶ The Arabic word for scab is jarabu

AND WITH THE ITCH.⁴⁷. Some say that he will need a potsherd⁴⁸. He will need a potsherd (cheres) to scratch himself to relieve his itching. as Job did.⁴⁹ This is so⁵⁰ because one employs a potsherd for relief if struck by this illness. even though the word cheres (itch) is spelled with a samekh.⁵¹. Others say u-ve-chares (and with the itch) means: and with a blow from the sun.⁵² is the sun. See Jud. 14:18. Hence this interpretation renders u-ver-chares, and with sunstroke. However, the correct interpretation is that cheres (itch) refers to the name of a disease like the ones mentioned previously. The word has no neighbor.⁵³

footnotes: ⁴⁷ Hebrew, cheres ⁴⁸ Hebrew, cheres ⁴⁹ Job used a potsherd to relief his itching. See Job 2:8. ⁵⁰ The disease is called cheres ⁵¹ While the word for potsherd is spelled with a sin ⁵² One of the meanings of the word cheres ⁵³ It is not found elsewhere in Scripture. Hence we do not know what sort of disease it refers to.

MADNESS…] Madness, blindness, and astonishment are afflictions of the heart.⁵⁴

footnotes: ⁵⁴ They afflict the mind.

AND THOU SHALT GROPE. In blindness.⁵⁵

footnotes: ⁵⁵ Its meaning is, and thou shalt grope in blindness.

PROSPEROUS. Tatzli’ach (prosperous) is a transitive verb.⁵⁶

footnotes: ⁵⁶ The verb can also be intransitive. Hence I.E.’s comment.

OPPRESSED AND ROBBED. By the enemy, and there shall be none to save thee. Scripture commences to explain in what manner Israel shall be oppressed.

SHALL LIE WITH HER. Yishgalennah (lie with her) is a euphemism for sexual intercourse. The same applies to the word shegal (the queen) (Ps. 45:10). It refers to a woman prepared for bed.⁵⁷

footnotes: ⁵⁷ For sexual intercourse. See I.E. on Ps. 45:10.

USE THE FRUIT THEREFOF. Techallennu (use the fruit thereof) is related to the word chalil (flute).⁵⁸. 38. The printed editions read chalilah. See I.E. on Deut. 28:6: “They were in the habit of dancing [to the tune of flutes] in the vineyards.” Hence the term techallennu.

footnotes: ⁵⁸ So Vat. Ebr

AND FAIL WITH LONGING. The word kalot (fail with longing) is similar to the word kaletah (pineth) in My soul yearneth, yea, even pineth (Ps. 84:3) and to va-tekhal (failed with longing) in va-tekhal david (and caused David to fail with longing)⁵⁹ (II Sam. 13:39). The latter is not lacking the word “soul” as the one lacking in knowledge says,⁶⁰ is to be rendered, And David’s soul failed with longing. It should be noted that this interpretation was offered by Rashi, Radak, and the Targum. for the word vatekhal is transitive. The subject⁶¹, i.e., the one who caused David to fail in longing. is omitted,⁶² as it is in “whom she bore”⁶³ (Num. 26:59).⁶⁴

footnotes: ⁵⁹ Translated according to I.E. ⁶⁰ The “one lacking in knowledge” says, va-tekhal david ⁶¹ Of va-tekhal ⁶² According to I.E our text is to be interpreted, and caused David to fail in longing. See Radak on II Sam. 13:29. Radak quotes an interpretation which renders the verse, And the wife of David caused him to fail in longing. This apparently is the way I.E. interprets our verse (Krinsky). ⁶³ Translated according to I.E. ⁶⁴ Scripture omits the person who did the bearing.

AND CRUSHED. Powerfully so.

MAD. This explains with madness (v. 28.). He will see his body covered with boils (v. 35).⁶⁵

footnotes: ⁶⁵ And this will drive him mad.

IN THE KNEES, AND IN THE LEGS. For when the boils are upon the knees and the legs, [it is hard to remove them].

WHEREOF THOU CANST NOT BE HEALED. Because they are on the surface of the body.⁶⁶

footnotes: ⁶⁶ According to I.E. a physician is permitted to heal only external wounds and not internal ones. Hence I.E. explains that Scripture here states that Israel will be struck by wounds that a physician will not be able to heal even though they are on the surface and may be dealt with by a physician (Krinsky).

AND THERE SHALT THOU SERVE. And it shall not avail you but you shall become an astonishment. That is, all who see you shall be astonished.⁶⁷

footnotes: ⁶⁷ All who see Israel will be shocked at what happened to them. Rashi interprets similarly.

A PROVERB. In the ear.⁶⁸

footnotes: ⁶⁸ You will serve as an example illustrating a point.

AND A BYWORD. In the mouth.⁶⁹ Sheninah (byword) is related to the word ve-shinnantam (and thou shalt teach them diligently) (Deut. 6:7).

footnotes: ⁶⁹ People will speak about you.

SHALL LEAD THEE. Because of your sins. However, before this, a year of hunger shall come upon you when you are still in your land.⁷⁰

footnotes: ⁷⁰ In other words, verse 38 which follows does not speak of the exile but rather of what will precede the exile.

SHALL CONSUME THEM. Yachselennu (shall consume them) means shall destroy them. Yachselennu comes from chasil, which is the name of a type of grasshopper.⁷¹ means shall be “grasshoppered.”

footnotes: ⁷¹ Thus yachselennu

PLANT. You shall toil in planting and in the vineyards.

BUT THOU SHALT NEITHER DRINK OF THE WINE. At the time of the harvest.

NOR GATHER THE GRAPES. Te’egor (gather the grapes) means you will gather. It is a verb. Te’egor is similar to agerah (gathereth) in And gathereth her food in the harvest (Prov. 6:8).

BUT THOU SHALT NOT ANNOINT THYSELF WITH THE OIL. As is the practice.⁷² Compare, neither did I anoint myself at all (Dan. 10:3). This is the reverse of And let thy head lack no oil (Eccles. 9:8).⁷³

footnotes: ⁷² It was the practice of people to anoint themselves. ⁷³ Eccles. 9:8 records the normal practice. Dan. 10:3 records the abnormal practice.

SHALL DROP OFF. Yishal (drop off) is a nifal.⁷⁴.

footnotes: ⁷⁴ From the root nun, shin, lamed

SHALL…POSSESS. Yeyaresh (shall possess) is a pi’el. Yeyaresh is similar to le-horish (to drive out) in to drive out nations (Num. 4:38).⁷⁵

footnotes: ⁷⁵ In other words, it means to drive out or to destroy. The word might be confused with a similar word meaning to inherit. Hence I.E.’s comment.

THE LOCUST. Tzelatzal (locust) is a quadriliteral. It has no neighbor.⁷⁶ Its meaning is according to its place.⁷⁷

footnotes: ⁷⁶ The word does not appear again in Scripture. ⁷⁷ Its meaning can be ascertained from its context.

HIGHER AND HIGHER. The word is repeated to indicate a height over which no one else towers. On the other hand it may indicate permanency.⁷⁸ Lower and lower is similar. Its meaning is very low.

footnotes: ⁷⁸ The stranger shall be permanently over you.

HE SHALL BE THE HEAD. As in And the borrower is servant to the lender (Prov. 22:7).

FOR A SIGN. From God, so that you remember that you rebelled against Him. It will not only be a sign in you but also in your offspring, as in Our fathers have sinned, and are not (Lam. 5:7).⁷⁹. I have previously explained this.⁸⁰

footnotes: ⁷⁹ The verse concludes, And we have borne their iniquities ⁸⁰ See I.E. on Lev. 26:39.

BY REASON OF THE ABUNDANCE OF ALL THINGS. Which you desired,⁸¹ or all your needs.⁸²

footnotes: ⁸¹ You had everything that you desired. ⁸² You had everything that you needed.

SWOOPETH DOWN. Yideh (swoopeth down) means flies. Compare, va-yede (he did swoop down) in Yea, He did swoop down upon the wings of the wind (Ps. 18:11).

AND THOU SHALT EAT THE FRUIT OF THINE OWN BODY. During the siege.

SHALL STRAITEN THEE. Each one of your enemies.⁸³ (shall straiten) is in the singular. Oyevekha (thine enemies) is in the plural. According to I.E. when a verb in the singular governs a noun in the plural, the verb refers to each one within the plural. Or the word oyevekha is so vocalized⁸⁴ rather than oyivkha. because it comes at the end of a verse.⁸⁵ is really a singular. Our text should thus be rendered, wherewith thine enemy shall straiten thee.

footnotes: ⁸³ Yatzik ⁸⁴ The word reads oyevekha ⁸⁵ In other words, oyevekha

WHOM HE HATH REMAINING. This refers to the enemy.⁸⁶ literally means he will leave over. According to this interpretation the verse reads, which the enemy will leave alive. Or it means which he will leave over by hiding them.⁸⁷ refers to the man mentioned in the opening of the verse. Our verse should be interpreted, which he will save by hiding them. All of this will he due to the siege.

footnotes: ⁸⁶ Yotir ⁸⁷ According to this interpretation yotir

IN ALL THY GATES. In any place.⁸⁸ means in any place in your country.

footnotes: ⁸⁸ In all thy gates

AND AGAINST HER AFTERBIRTH. Shilyah (afterbirth) refers to the place where the child dwells while in the mother’s belly.⁸⁹

footnotes: ⁸⁹ It refers to the placenta.

FROM BETWEEN HER FEET. This is a euphemism.⁹⁰ Compare, and he had neither dressed his feet (II Sam. 19:25).⁹¹ is, he did not shave his pubic hair. Also see Talmud, Yevamot 103a.

footnotes: ⁹⁰ For the vagina. ⁹¹ Feet refers to the genital area. According to Rashi on II Sam. 19:25, the meaning of and he had neither dressed his feet

THY PLAGUES. Makkotekha (thy plagues) is a compound of a singular⁹² and the plural.⁹³ is a plural. We would thus expect a yod to follow the tav and the tav to be vocalized with a segol in makkotekha. However, the tav in makkotekha is vocalized with a sheva, and makkotekha has no yod in it. The latter is the spelling and vocalization of the singular. Compare, the word edoti (my testimony)⁹⁴ is a plural. Thus the word should read edotai, for “i” is a singular suffix. Thus edoti is a compound of a plural with a singular pronominal suffix. in And My testimony that I shall teach them (Ps. 132:12).

footnotes: ⁹² Suffix. ⁹³ A noun in the plural. Makkot ⁹⁴ Edot

The meaning of ve-hifla (will make wonderful) is, it will be an extraordinary thing, for nothing like it was ever seen or heard of.

OF LONG CONTINUANCE.⁹⁵. Literally, and faithful. They will not be removed.⁹⁶

footnotes: ⁹⁵ Hebrew, ve-ne’emanim ⁹⁶ In other words, “faithful” means they will do what they are supposed to do.

WILL THE LORD BRING UPON. Yalem (will bring) is related to the word he’elah (brought up)⁹⁷, and means bring up. (Jer. 16:15) even though it⁹⁸ is vocalized with a sheva. He’elah is vocalized with a chataf segol. Since both words are in the hifil we would expect them to be vocalized similarly. Hence I.E.’s comment. is vocalized with a sheva. Others say that yalem means will bring.⁹⁹ It is an Aramaic word.¹⁰⁰ in Aramaic means to enter. See Dan. 2:16.

footnotes: ⁹⁷ It comes from the root ayin, lamed, heh ⁹⁸ Yalem ⁹⁹ Rather than bring up. There is not much difference in practical meaning between the two interpretations. They only differ as to the etymology of the word. ¹⁰⁰ The word al

AS THE LORD REJOICED. You should not think that this will harm God or that God will mourn.¹⁰¹ Its meaning is similar to¹⁰² If thou he righteous, what givest thou to him (Job 35:7).

footnotes: ¹⁰¹ For what happened to you. ¹⁰² The import of our verse is similar to Job 35:7.

AND YE SHALL BE PLUCKED. Ve-nissachtem (and ye shall be plucked) is a nifal. It is lacking a nun.¹⁰³ is dropped. Thus the word reads nissachtem rather than ninsachtem. It is related to the word yissach (will pluck) in The Lord will pluck up (Prov. 15:25).

footnotes: ¹⁰³ The root nun

SHALL HANG. The word telu’im (shall hang) has an alef in place of the stem heh.¹⁰⁴ comes from the root tav, lamed, heh. However, telu’im is spelled with an alef. Hence I.E.’s comment.

footnotes: ¹⁰⁴ Telu’im

AND…YE SHALL SELL YOURSELVES. Ve-hitmakkartem (and ye shall sell yourselves) does not mean and you will be sold.¹⁰⁵, not in the nifal. (Cf. nimkartem in Is. 50:1.) Furthermore, Scripture goes on to say, and no man shall buy you. It means you, both men and women, will seek to sell yourselves and no man shall buy you. Observe, this covenant was made by the command of God in the plains of Moab.¹⁰⁶

footnotes: ¹⁰⁵ By others, for the word is in the hitpa’el ¹⁰⁶ I.E.’s paraphrase of verse 69.