GIVE 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

footnotes: ¹ The Moznayim ² I.e., pay attention.

I 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).

footnotes: ³ See I.E. on Deut. 3:24. However, I.E. does not there mention Rabbi Saadiah Gaon by name. ⁴ Rabbi Saadiah Gaon. ⁵ Rabbi Saadiah Gaon renders our verse: Give ear, O inhabitants of heaven, and I will speak, And let the people of the earth hear the words of my mouth. ⁶ See Rashi: “If Israel will act worthily, the witnesses will come and give them their reward…the ground will give its increase, the heavens will bestow its dew.” Rashi’s interpretation is based on the Sifre ⁷ In other words, heaven and earth do not refer to angels and people, or rain and the produce of the earth. ⁸ See Josh. 24:27: And Joshua said…‘Behold, this stone shall be a witness…for it hath heard all the words of the Lord…’ ⁹ Man’s soul comes from the middle world. See I.E. on Ex. 19:20 (Vol. 2, p. 338). For the upper, middle, and lower worlds, see I.E. on Ex. 3:15 (Vol. 2, pp. 86-90). ¹⁰ Literally, its palace. The body serves as a “palace” for the soul. The mind explains reality by employing figures of speech based on the body. For example, the earth opened her mouth, etc. ¹¹ Literally, other inhabitants of the palace. ¹² See I.E. on Gen. 1:26 (Vol. 1, p. 45). “Now a human being cannot speak of things above or below without employing human terminology. Hence Scripture uses such terms as the mouth of the earth (Num. 16:30), the hand of the Jordan

SHALL 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.

MY 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).

footnotes: ¹³ The word lakach ¹⁴ Learn from Moses.

AS THE SMALL RAIN. I believe that se’irim (small rain) refers to light rain.¹⁵ (showers), which refers to a heavy rain.

footnotes: ¹⁵ For it stands in contrast to revivim

AND 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.

footnotes: ¹⁶ Se’irim ¹⁷ That se’irim ¹⁸ It refers to raindrops as thin as hair. ¹⁹ In this case, se’irim ²⁰ And sa’arah ²¹ The word for storm is usually spelled with a samekh ²² Its meaning is to be ascertained from its context. ²³ My speech…repeats My doctrine…; As the small rain ²⁴ See Is. 55:11. ²⁵ Is. 55:10

ASCRIBE 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).

footnotes: ²⁶ Those who study astronomy realize how great God is. It is in the latter sense that the heavens declare God’s glory. See I.E. on Ps. 19:2.

[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.

The 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.

footnotes: ²⁷ That Scripture compares God to a rock. ²⁸ We thus see that Scripture compares God to mundane objects. ²⁹ Hebrew, etzem ³⁰ According to medieval philosophy everything on earth consists of matter and form. ³¹ He does not consist of matter. According to this interpretation our clause should be rendered, The Primary form, for all His ways are justice.

HIS 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

footnotes: ³² A human being’s work is not perfect. ³³ The work of an artisan or an author can always be improved upon. Furthermore, most artisans need assistance. Hence what they alone produce can never be perfect. ³⁴ Matter and form. Some versions read, everything is in flux. ³⁵ God does not consist of matter and form.

FOR 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

footnotes: ³⁶ The laws of nature are unchangeable. ³⁷ They are eternal. ³⁸ That God’s works are unchangeable. This is what Moses means by ascribe ye greatness unto our God ³⁹ People change their behavior in accordance with their needs. However, God is unchangeable. ⁴⁰ The working of the universe. See Chapter 12 of the Yesod Mora ⁴¹ The world reflects God’s glory. See Ps. 19:1, The heavens declare the glory of God ⁴² Some editions read: God’s works alone were done in might. Creation was a mighty act. Compare the blessing recited upon hearing thunder: “Whose might and power fill the world.” Also see Ps. 29:1, Ascribe unto the Lord glory and strength ⁴³ Hence they are unchanging. See Job 12:13, With Him is wisdom and might ⁴⁴ Which appears to have entailed a suspension of the laws of nature. ⁴⁵ I.E.’s commentary on the Book of Joshua is no longer extant. ⁴⁶ See Ralbag on Josh. 10:12. Ralbag was bothered by the issue raised by I.E. According to Ralbag the meaning of Josh. 10:12 is, may Israel defeat its enemies while the sun is still over Gibeon and the moon over the valley of Aijalon. Perhaps I.E. interpreted similarly.

A 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.

footnotes: ⁴⁷ The term used for God in our clause is El ⁴⁸ Accident in Aristotelian philosophy refers to a quality which is not part of the essence of a being. For example, color is said to be an accident, for the color of an object is not part of its essence. ⁴⁹ No king or ruler is autonomous. His power is dependent on the will of his underlings. ⁵⁰ Our verse reads ve-en avel ⁵¹ In other words, and no iniquity is short for, and no iniquity in his ways. ⁵² Our clause is to be read: A God of faithfulness, not a God of iniquity. According to this interpretation, ve-en avel

JUST 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).

footnotes: ⁵³ Shichet ⁵⁴ Israel corrupted God’s righteous ways by sinning.. ⁵⁵ God destroyed the perverse. Hence his act of destruction was not unjust. ⁵⁶ By punishing the wicked. Hence what God did to Israel was not unjust. ⁵⁷ In other words, shichet lo

NO; 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

footnotes: ⁵⁸ For Scripture declares them to be a crooked and perverse generation. ⁵⁹ Mumam ⁶⁰ According to this opinion our verse should be interpreted: God destroyed what originally belonged to Him, that is, those who, because of their blemish (which consists in their being a generation perverse and crooked), say that they are not His children.

AND 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.

footnotes: ⁶¹ I.E. renders ikkesh u-fetaltol ⁶² Petaltol ⁶³ Whereas the rest of the verse refers to Israel in the plural. ⁶⁴ Zekhor ⁶⁵ Binu ⁶⁶ The literal meaning of shichet lo ⁶⁷ Those laws of the Torah which are based on reason. See I.E. on Ex. 20:1 (Vol. 2, p. 407). ⁶⁸ His ways. ⁶⁹ For the verse speaks of harming God, as it were. ⁷⁰ The rules of the interrogative heh

FOOLISH. In their deeds.

AND UNWISE. In heart. Look, the entire people are totally deficient in thought and deed.

THY FATHER. Scripture states this because it earlier stated that they are not His children.

THAT HATH GOTTEN THEE. Kanekha (gotten thee) is similar to kanani (made me)⁷¹ in The Lord made me (Prov. 8:22).

footnotes: ⁷¹ Or gotten me.

HE…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.

footnotes: ⁷² Hebrew, tikken

AND ESTABLISHED THEE.⁷³. I.E. renders this, and prepared you. For full development.⁷⁴

footnotes: ⁷³ Hebrew, va-yekhoneka ⁷⁴ God nurtured Israel so that they would reach the stage of maturity. I.E. renders our verse: Is not He your father that acquired you. He saw to it that you developed and prepared you for development.

THE 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).

footnotes: ⁷⁵ Two forms in the plural construct of the word yom ⁷⁶ Two forms in the plural construct of the word shanah

OF OLD. Olam (of old) means the time that has past.

ASK THY FATHER. Scripture states this because it earlier⁷⁷ said Remember. If you forgot what your fathers told you, ask them.

footnotes: ⁷⁷ At the opening of the verse.

AND 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.

footnotes: ⁷⁸ The suffix kha ⁷⁹ The suffix ni ⁸⁰ Translated according to I.E. ⁸¹ Here too an accusative ending is not to be rendered as an accusative, for yetzauni

THINE ELDERS. Scripture repeats itself, for it is elegant to do so.⁸²…repeats the idea of Ask thy father…

footnotes: ⁸² Thine elders

WHEN 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

footnotes: ⁸³ See Rashi and Rashbam. ⁸⁴ The generation that was involved in building the tower of Babel. See Gen. 11:1-9. ⁸⁵ Gen. 11:8,9. ⁸⁶ God set aside the land of the seven nations for the Jews because it was suitable for Israel’s population.

HE 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

footnotes: ⁸⁷ Yatzev ⁸⁸ Which appears to be an imperative but which in reality is an infinitive. ⁸⁹ Meaning he will set. ⁹⁰ In other words, yatzev ⁹¹ Ya’asu ⁹² Thy father ⁹³ Hebrew, chelek ⁹⁴ I.E. here comments on verse 9, and then goes back to verse 8 because there is a relationship between for the portion… ⁹⁵ Or apportioned. Hebrew, chalak ⁹⁶ Nation and city. ⁹⁷ On earth. ⁹⁸ A star or a constellation which determines its destiny. ⁹⁹ However, Israel is the portion of the Lord, not that of any star. See I.E. on Deut. 4:19.

ACCORDING 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.

footnotes: ¹⁰⁰ Our verse opens For the portion of the Lord is His people ¹⁰¹ It means that Israel is God’s portion and that Israel’s destiny is guided by God, not by the stars and constellations (Weiser). ¹⁰² The children of Israel are under the direct providence of God. ¹⁰³ I.E.’s paraphrase of the last part of verse 5. ¹⁰⁴ In verse 10.

THE 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.

footnotes: ¹⁰⁵ The literal meaning of chevel ¹⁰⁶ Thus chevel

HE FOUND HIM. The reference is to thy father that hath gotten thee (v. 6).¹⁰⁷ refers to thy father (God).

footnotes: ¹⁰⁷ He

The 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.

footnotes: ¹⁰⁸ Some versions omit “they were like a person wandering.” See Netter and Krinsky. ¹⁰⁹ I.E.’s interpretation of a howling wilderness. ¹¹⁰ Jer. 2:6.

A 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.

footnotes: ¹¹¹ I.E. renders yelel yeshimon

HE COMPASSED HIM ABOUT. The reference is to the clouds.¹¹²

footnotes: ¹¹² Clouds of glory which surrounded the camp of Israel (Krinsky).

HE CARED FOR HIM. By giving him the Torah.

HE KEPT HIM. From the enemies.

AS THE APPLE OF HIS EYE. I have previously explained the meaning of ishon (apple).¹¹³

footnotes: ¹¹³ It is not clear where.

Scripture 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

footnotes: ¹¹⁴ For God has no eye. ¹¹⁵ To ambush them.

AS 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

footnotes: ¹¹⁶ The verb can also be taken as intransitive and the verse interpreted as stating, as an eagle stirs itself [to guard] its nest. Hence I.E.’s comment. ¹¹⁷ Just as an eagle leads its eaglets.

HER 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

footnotes: ¹¹⁸ It refers to all kinds of baby birds. ¹¹⁹ Which is a general term for birds.

HOVERETH. When they journey.¹²⁰ Yerachef (hovereth) is related to the word merachefet (hovered) (Gen. 1:2). The cloud acted similarly when Israel journeyed.¹²¹

footnotes: ¹²⁰ When the baby birds journey, the mother bird hovers over them. ¹²¹ It hovered over Israel.

SPREADETH 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).

footnotes: ¹²² Hebrew, yissa’ehu ¹²³ Yissa’ehu ¹²⁴ Our verse speaks of weakness. The baby bird personifies Israel’s weakness and God’s care for it. ¹²⁵ They rode on eagles’ wings. ¹²⁶ In contrast to our verse, being carried on eagles’ wings in Ex. 19:4 does not connote weakness.

THE 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).

footnotes: ¹²⁷ In other words, the word badad ¹²⁸ That the Lord alone did lead them. ¹²⁹ Alone. ¹³⁰ Alone. ¹³¹ In this case we should render our clause: the Lord did lead them (Israel) alone; that is, He never led any other people.

AND 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

footnotes: ¹³² Him ¹³³ For verse 16 compares Israel’s future sins with their past faithfulness.

HE 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.

The 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.

footnotes: ¹³⁴ The vav ¹³⁵ Here the vav ¹³⁶ Be-motav ¹³⁷ Is. 53:9 reads, And they made his grave with the wicked, And with the rich his tomb

FRUITAGE. The word tenuvot (fruitage) means fruit. It is related to the word yanuv (increase) in If riches increase (Ps. 62:11).

FIELD. 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.

footnotes: ¹³⁸ Modifying tenuvot ¹³⁹ Both words are vocalized kametz, kametz ¹⁴⁰ The Hebrew word for field is sadeh. Sadeh ¹⁴¹ The vav of shalev ¹⁴² That sadai

AND 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

footnotes: ¹⁴³ Which is not to be taken literally. ¹⁴⁴ See Ezek. 27:17.

OUT 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).

footnotes: ¹⁴⁵ Even though it follows a pattach ¹⁴⁶ The order of tzur ¹⁴⁷ Translated according to I.E.

CURD OF KINE. An abundance of meat.¹⁴⁸ (curd) is not to be taken literally.

footnotes: ¹⁴⁸ According to I.E. the term chemah

AND 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

footnotes: ¹⁴⁹ The Rabbinic tradition which states that the fat of any animal which is fit to be offered on the altar may not be eaten. ¹⁵⁰ Which speaks of the “fat of lambs” as food. ¹⁵¹ According to I.E., following the plain meaning of the text the Biblical law prohibiting the eating of fat only applies to animals actually offered on the altar. Our verse, which speaks of the fat of lambs, seems to support this contention. ¹⁵² See I.E. on Lev. 7:20. ¹⁵³ In other words, fat is not to be taken literally. ¹⁵⁴ Literally, the fat. ¹⁵⁵ Here too fat is not to be taken literally.

OF THE BREED OF BASHAN. Who were raised in the mountain of the Bashan.

WITH 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.

footnotes: ¹⁵⁶ Kidney-fat. ¹⁵⁷ Wheat does not have kidneys. Hence I.E’s comment. ¹⁵⁸ Hence the term kidney-fat is used as a metaphor for something which is very fat. ¹⁵⁹ Another reason for the term kidney-fat.

AND 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

footnotes: ¹⁶⁰ See I.E. on Lev. 2:11.

FOAMING WINE. The word chamer (foaming wine) means wine. Compare, kerem chemed (a vineyard of foaming wine) (Is. 27:2).

[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.

footnotes: ¹⁶¹ Hebrew, tishteh chemer ¹⁶² A second person masculine prefix. In other words, tishteh ¹⁶³ And tishteh ¹⁶⁴ Of tishteh ¹⁶⁵ The word should have read tashteh ¹⁶⁶ This interpretation takes tishteh ¹⁶⁷ Israel. Thus tishteh chemer

BUT 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.

footnotes: ¹⁶⁸ From the root shin ¹⁶⁹ In this case Jeshurun is a variant of yasharu ¹⁷⁰ Va-yishman ¹⁷¹ That va-yishman yeshurun

AND 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.

footnotes: ¹⁷² It means to act disrespectfully. In Rabbinic literature ba’at

THOU 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.

footnotes: ¹⁷³ Each one of the Israelites did not say to himself, Thou didst wax fat, thou didst grow thick, thou didst become gross

THOU 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).

THOU 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.

footnotes: ¹⁷⁴ Which is in the kal ¹⁷⁵ Which is in the pi’el ¹⁷⁶ According to this interpretation kasita ¹⁷⁷ Elsewhere in Scripture. See Prov. 12:23; Ps.32:l. According to this interpretation kasita ¹⁷⁸ In this case the kaf ¹⁷⁹ A verb formed by combining a preposition and a noun. ¹⁸⁰ Has no cognate in Scripture, for the root kaf, sin, heh

AND HE FORSOOK. The commandments of his God.

AND 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

footnotes: ¹⁸¹ Israel, by sinning, “caused” God not to save him (Krinsky). ¹⁸² See I.E.’s comments on verse 4.

THEY ROUSED HIM. In their thoughts.¹⁸³ Compare, and now nothing will he withheld from them (Gen. 11:6).¹⁸⁴

footnotes: ¹⁸³ By believing in foreign gods. ¹⁸⁴ God punished the builders of the tower of Babel for their intentions. He similarly punished Israel for believing in foreign gods.

WITH 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.

footnotes: ¹⁸⁵ Be-zarim

WITH ABOMINATIONS. The reference is to idols.

DEMONS. 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.

footnotes: ¹⁸⁶ See I.E. on Lev. 17:7. There he defines se’irim ¹⁸⁷ An eleventh-century Sephardic poet, grammarian, and Bible commentator. ¹⁸⁸ Our verse. ¹⁸⁹ For the word se’arum ¹⁹⁰ This line is to be interpreted as follows: Some say that the lamed ¹⁹¹ In this opinion there is no need for Scripture to explain that the demons are not gods. ¹⁹² According to I.E. the Emim are so called because they inspire fear. See Deut. 2:10. ¹⁹³ By the fear which they inspire. The word shadad

GODS 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.

footnotes: ¹⁹⁴ Israel had no evidence that these gods exist.

NEW GODS THAT CAME UP OF LATE. A few days ago. They are not ancient. Even their fathers did not know them.

DREADED. 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.

footnotes: ¹⁹⁵ This interpretation apparently connects the word se’arum ¹⁹⁶ In other words, ve-yista’er ¹⁹⁷ And lo se’arum ¹⁹⁸ Literally, gone me. ¹⁹⁹ Literally, stronger I. ²⁰⁰ Yetza’uni

OF 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

footnotes: ²⁰¹ Moses. ²⁰² Like verse 4. ²⁰³ Hence Scripture speaks of God as begetting Israel. ²⁰⁴ The Christians. ²⁰⁵ They take the verse in its most literal sense and apply it to biological conception. ²⁰⁶ Where begot is obviously not linked to biological conception.

[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).

footnotes: ²⁰⁷ From the root nun, shin, heh ²⁰⁸ Hebrew, lo tinnasheh ²⁰⁹ The reference is to the segol ²¹⁰ The nun ²¹¹ Here too the tav ²¹² Teshi ²¹³ Teshi ²¹⁴ Of teshi ²¹⁵ The basic words being tesh ²¹⁶ Tet

THAT 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).

AND 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

footnotes: ²¹⁷ Hebrew, va-yinatz ²¹⁸ In other words, va-yinatz ²¹⁹ Va-yinatz meaning, and was angry (Filwarg).

HIS SONS AND HIS DAUGHTERS. Men and women, for they too ²²⁰ sacrificed to the idols.

footnotes: ²²⁰ The women.

AND HE SAID. God in His heart or to the angels.

I 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.

footnotes: ²²¹ For God has no face. ²²² The meaning of I will hide My face

I 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.

footnotes: ²²³ That they will worship idols. According to this interpretation, I will see what their end shall be ²²⁴ According to this interpretation, I will see what their end shall be

FOR THEY ARE A VERY FROWARD GENERATION. This is connected to I will hide My face.²²⁵

footnotes: ²²⁵ Our verse is to be interpreted: I will hide My face from them because they are a very froward (i.e., perverse) generation.

FROWARD.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.

footnotes: ²²⁶ Hebrew, tahpukhot ²²⁷ With the noun which it is modifying missing. ²²⁸ Faithful is an adjective and is short for the faithful man. ²²⁹ Godly means a godly man. Similarly, faithful means a faithful man. ²³⁰ Here emunim

THEY 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.

footnotes: ²³¹ The nun

WITH A NO-GOD. Its meaning is, a god that has no power to deliver.²³² means powerful. Hence I.E.’s comment.

footnotes: ²³² The word for god employed in our verse is el. El

WITH THEIR VANITIES. Rather than with something which truly exists.

I 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.

footnotes: ²³³ Hifil

WITH 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.

footnotes: ²³⁴ Reading yakhisem

A VILE NATION. For a fool and a vile person lack understanding. He therefore kills and has no pity.

KINDLED. 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.

footnotes: ²³⁵ Kindled a fire in my nostril. According to this interpretation our verse reads: For a fire it kindled in My soul. ²³⁶ In this case, kadechah ²³⁷ Which is intransitive. ²³⁸ The fire and what it does.

UNTO 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).

AND DEVOURETH. Israel.

AND 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).

footnotes: ²³⁹ In other words, va-telahet

THE MOUNTAINS. The mountains of Israel.

I 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

footnotes: ²⁴⁰ So too Rashi in one interpretation. ²⁴¹ Aspeh ²⁴² The meaning of aspeh alemo ra’ot ²⁴³ According to I.E. the meaning of aspeh alemo ra’ot ²⁴⁴ In the second half of the verse. ²⁴⁵ In other words, arrows is not to be taken literally. It is a metaphor for evils.

THE 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).

AND 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

footnotes: ²⁴⁶ Or eaten. I.E. connects the word lechume ²⁴⁷ Filwarg. ²⁴⁸ Birds. See I.E. on Job 5:7. ²⁴⁹ That is, foul air (translated according to I.E). ²⁵⁰ In other words, reshef ²⁵¹ And people will thus die. I.E. believed that very hot air induces the plague.

AND …DESTRUCTION. Ketev means destruction.

BITTER. 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.

footnotes: ²⁵² Translated according to I.E. ²⁵³ In which a verb is formed from the noun lechem

WITH THE VENOM OF CRAWLING THINGS OF THE DUST. The reference is to being bitten. Venom²⁵⁴, literally, anger of. refers to being bitten.

footnotes: ²⁵⁴ Hebrew, chamat

[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).

footnotes: ²⁵⁵ Who crawl in the dust. ²⁵⁶ Zachal ²⁵⁷ According to I.E., zochale afar ²⁵⁸ See I.E. on verse 17. ²⁵⁹ In other words, zochale ²⁶⁰ Zachalti

BOTH YOUNG MAN. This²⁶¹ is connected to Without shall the sword bereave.²⁶² Scripture reads gam (both)²⁶³ (so young man).

footnotes: ²⁶¹ Both young men. ²⁶² Rather than to what immediately comes before it. ²⁶³ Our clause reads gam bachur

The 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.

footnotes: ²⁶⁴ See I.E. on Ex. 4:10 (Vol. 2, p. 99), “It is the custom of the Hebrews when they want to compare two or three things to add the word gam ²⁶⁵ Among those whom the sword will slay.

I 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.

footnotes: ²⁶⁶ Af ey hem ²⁶⁷ The word is not found elsewhere in Scripture. Its meaning can only be ascertained from its context. ²⁶⁸ I.E.’s elaboration of afehem ²⁶⁹ Menachem ben Saruk. See Rashi. ²⁷⁰ This opinion connects afehem ²⁷¹ For the first part speaks of Israel’s being scattered and the second of Israel being destroyed. ²⁷² This interpretation connects afehem ²⁷³ As noted above. ²⁷⁴ This interpretation unlike the first does not explain afehem ²⁷⁵ The second half of the verse repeats the idea of the first half. ²⁷⁶ The interpretation that connects afehem ²⁷⁷ Afehem ²⁷⁸ If afehem ²⁷⁹ Which interprets afehem

[I THOUGHT.] The meaning of amarti (I thought) is, I said to Myself. The Torah speaks as people do.

I 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

footnotes: ²⁸⁰ Onkelos renders our clause, were it not that the wrath of the enemy was gathered [against Israel to destroy them]. See Rashi. ²⁸¹ I.E. renders lule ka’as oyev agur ²⁸² In other words, our verse is not to be taken literally.

SHOULD 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).

footnotes: ²⁸³ A pi’el ²⁸⁴ A hifil ²⁸⁵ Both words come from the root nun, kaf, resh ²⁸⁶ In meaning. ²⁸⁷ A hitpa’el

HATH WROUGHT ALL THIS. Upon the tribes.²⁸⁸

footnotes: ²⁸⁸ Of Israel.

FOR 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.

footnotes: ²⁸⁹ The Sifre ²⁹⁰ Describing nation. ²⁹¹ It is connected to the word etzot ²⁹² Rather than a tzereh, ovad ²⁹³ Hence it does not act upon the word etzot ²⁹⁴ In other words, ovad etzot ²⁹⁵ Novelet aleha ²⁹⁶ According to I.E., ve-tovedu derekh

IF 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

footnotes: ²⁹⁷ To them, at their later end. ²⁹⁸ In other words, if they were wise they would know that God would ultimately punish them.

HOW 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

footnotes: ²⁹⁹ This is either an alternative interpretation (Krinsky) or we should read: If the enemies of Israel were wise. ³⁰⁰ See first note on verse 28.

EXCEPT 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.

footnotes: ³⁰¹ The word literally means sold them. Hence I.E.’s comment. ³⁰² Punishment. ³⁰³ Hence the use of the word mekharam

HAD 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).

footnotes: ³⁰⁴ In this case our verse reads, except their Rock has shut them up.

FOR 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.

footnotes: ³⁰⁵ From verse 20 up to this verse God is the speaker. Hence I.E. points out that Moses is now the speaker. ³⁰⁶ Israel’s enemies. ³⁰⁷ God. ³⁰⁸ I.E.’s interpretation of our enemies themselves being judges ³⁰⁹ In other words, for they are a nation void of counsel ³¹⁰ For the word lo ³¹¹ The verse continues, and I have knowledge of the Holy One. According to I.E. the latter should be read, and I do not have knowledge of the Holy One, for the word lo ³¹² That their rock is not like our Rock. ³¹³ Unlike the first interpretation. According to the first interpretation our verse reads, and our enemies are not our judges. This leads into, For their vine is of the vine of Sodom ³¹⁴ For the end of our verse (v. 31) says something positive about Israel’s enemies, and For their vine is of the vine of Sodom

AND OF THE FIELDS OF GOMORRAH. Scripture repeats itself.³¹⁵ The same is true of Their clusters are bitter.³¹⁶

footnotes: ³¹⁵ The second part of the line repeats the first half. ³¹⁶ It repeats that which precedes it.

THE VENOM OF. Look, the wine³¹⁷ is like the venom of angry serpents.³¹⁸

footnotes: ³¹⁷ Spoken of in the previous verse. ³¹⁸ The venom of the bite. See I.E. on verse 23.

AND 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.

footnotes: ³¹⁹ Such as the word rosh

CRUEL. 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.

footnotes: ³²⁰ One who is mighty and does not display pity (Krinsky). ³²¹ Its root is kaf, zayin, bet ³²² The root of which is tzadai, bet, ayin ³²³ The root of which is zayin, resh, ayin

IS 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

footnotes: ³²⁴ Which Israel’s enemies have decreed against Israel. In other words, God has not forgotten what Israel’s enemies did to them but has, as it were, stored the account in His record books. ³²⁵ In God’s storehouses. ³²⁶ Until God decides that it is time to make Israel’s enemies drink of it. ³²⁷ No similar words are found in Scripture.

SEALED UP IN MY TREASURIES. So that no hand touches it. It is kept for them,³²⁸ for vengeance is to be exacted from them.

footnotes: ³²⁸ The enemies of Israel.

VENGEANCE 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.

footnotes: ³²⁹ Although it is vocalized like a verb. Compare, dibber ³³⁰ It is similarly vocalized. ³³¹ The meaning of Vengeance is mine, and recompense

AGAINST THE TIME WHEN THEIR FOOT SHALL SLIP. It means³³². they will fall and be unable to stand.

footnotes: ³³² The meaning of when their foot shall slip

The 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

footnotes: ³³³ The day set aside to punish Israel’s enemies (Weiser).

FOR THE DAY OF THEIR CALAMITY IS AT HAND. Let them not think that the vengeance will be exacted from their children.³³⁴

footnotes: ³³⁴ It will be exacted from them and not from their children.

AND 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.

footnotes: ³³⁵ Chash ³³⁶ Banot ³³⁷ Tza’adah ³³⁸ Which, because of the combination of the singular and the plural is to be rendered, each one of its branches runs over the wall. See I.E. on Gen. 49:22 (Vol. 1, p. 442). ³³⁹ Yom ³⁴⁰ In other words, atidot ³⁴¹ Its root is chet, vav, shin

The meaning of the things that are to come is, the evil things that are about to come.

FOR 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

footnotes: ³⁴² The meaning of which is, act on my behalf and exact punishment from my enemies. See I.E. on Ps. 43:1.

AND REPENT HIMSELF. I have previously explained this.³⁴³

footnotes: ³⁴³ See I.E. on Gen. 6:6 (Vol. 1, p. 96). “The Torah spoke in the language of men, for we know that God is not a man that he should repent. The term is used because if a human being acted in the way God did…it would be said of him that he repented.”

THEIR 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).

footnotes: ³⁴⁴ Azelat ³⁴⁵ Shavat

AND 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

footnotes: ³⁴⁶ So many have been killed that there are few captives and few that have been left.

AND IT IS SAID.³⁴⁷ (and he shall say). Hence I.E.’s comment. And the enemy shall say.

footnotes: ³⁴⁷ Hebrew, ve-amar

THE ROCK IN WHOM THEY TRUSTED. This is to be understood in accordance with my previous interpretation.³⁴⁸

footnotes: ³⁴⁸ God is referred to as a Rock because he is everlasting. See I.E. on verse 4.

WHO 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).

footnotes: ³⁴⁹ Of Israel. ³⁵⁰ The nations speak of Israel’s gods (yokhelu, yishtu, yakumu

THE 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.

footnotes: ³⁵¹ The absolute form of which is nasikh ³⁵² The absolute form of which is nesekh ³⁵³ There are two words from the same root for drink offering, nasikh ³⁵⁴ For nasikh ³⁵⁵ There is an error in the quote. Joshua reads neshikhe sihon

AND 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

footnotes: ³⁵⁶ In that a verb is joined with a pronoun and is similarly vocalized. ³⁵⁷ Israel. ³⁵⁸ The previous clauses speak of gods. Our clause speaks of one God (Let Him rise up and help you). Hence I.E.’s paraphrase. ³⁵⁹ Yehi ³⁶⁰ Israel’s enemies say to Israel, if the Lord alone is God then let Him protect you.

I, 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

footnotes: ³⁶¹ Literally, I, I am He. ³⁶² For emphasis. ³⁶³ Literally, I, I. ³⁶⁴ The meaning of I, I am He. ³⁶⁵ I, I am always He. I do not change. ³⁶⁶ To whom one can attribute certain acts of God. This clause paraphrases And there is no god with Me ³⁶⁷ The Israelites whom God put to death. ³⁶⁸ If it is not a scribal error then I.E. is repeating himself for purposes of emphasis. ³⁶⁹ See Talmud Sanhedrin ³⁷⁰ According to this interpretation, I kill and I make alive ³⁷¹ That Scripture speaks of one and the same person. ³⁷² Of the existence of life after death. ³⁷³ Nafshotekhem ³⁷⁴ This verse proves that man has a soul. ³⁷⁵ According to this interpretation it shall be ³⁷⁶ The Talmudic interpretation of the clause quoted. See Kiddushin ³⁷⁷ The Talmudic interpretation of the clause quoted. See Kiddushin ³⁷⁸ According to the rabbis this verse alludes to life in the word to come. See Kiddushin ³⁷⁹ According to I.E. one cannot understand the nature of the soul unless he has mastered the sciences. “[A]…person who did not study psychology will not understand the five ways in which a human being’s soul is similar to its creator. One cannot know the latter if one has not studied the very intricate sciences dealing with the heavens and the earth” (Yesod Mora ³⁸⁰ Given in the future world. ³⁸¹ Observing the commandments with one’s heart, for they develop the soul. “Pay attention and note that all precepts written in the Torah, transmitted by tradition, or enacted by the Rabbis, aim at perfecting the heart” (Yesod Mora ³⁸² The reference appears to be to the sciences. “Man’s soul is unique. When given by God, it is like a tablet set before a scribe. When God’s writing, which consists of the categorical knowledge of the things made out of the four elements, the knowledge of the spheres, the throne of glory, the secret of the chariot, and the knowledge of the Most High, is inscribed on this tablet the soul cleaves to God the Glorious while it is yet in man and also afterward when its power is removed from the body.” (Yesod Mora ³⁸³ The tree of life alludes to eternal life. See I.E. on Gen. 3:24 (Vol. 1, p. 78). Also see previous note. ³⁸⁴ Which prevent man from reaching the tree of life. See Gen. 3:24. According to I.E. the cherubim symbolize the distractions (e.g., lust, materialism) which prevent man from developing His soul. ³⁸⁵ The person who acquires wisdom and develops his soul. ³⁸⁶ And goes on to speak of the future world. ³⁸⁷ To this psalm. ³⁸⁸ In other words, this psalm teaches that there is a future world. I.E. makes this same point in his commentary on Psalms. ³⁸⁹ See Gen. 5:24. ³⁹⁰ II Kings 2:2-10. ³⁹¹ This verse implies that there is no future world. ³⁹² That Ps. 49:9 applies to physical death and Ps. 49:16 to deliverance from spiritual extinction (Weiser). See I.E. on Ps. 49:16.

FOR 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.

footnotes: ³⁹³ I lift my hand to heaven means I take an oath. See Nahmanides, “Whoever takes an oath, raises his hand and touches the object by which he swears” (Chevel translation). ³⁹⁴ For God has no hand.

AS I LIVE FOR EVER. As I live so will I do this.

IF 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).

footnotes: ³⁹⁵ Its root is shin, nun, nun ³⁹⁶ From the root chet, nun, nun ³⁹⁷ Has a similar meaning.

AND MY HAND TAKE HOLD ON JUDGMENT. The sword is the instrument by which the warrior executes judgment.³⁹⁸

footnotes: ³⁹⁸ The meaning of our clause is, I will execute judgment with the sword which is in my hand.

I 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).

WITH 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.

footnotes: ³⁹⁹ With the blood of the slain

[THE CAPTIVES.] It means the wounded.⁴⁰⁰

footnotes: ⁴⁰⁰ The blood of the wounded captives.

FROM 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.

footnotes: ⁴⁰¹ From the…heads of the enemy

LONG-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.

footnotes: ⁴⁰² These words come from the same root, peh, resh, ayin ⁴⁰³ Or takes vengeance. Compare Bava Metziah

SING 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

footnotes: ⁴⁰⁴ When Israel suffered, the nations said, Where are their gods, The rock in whom they trusted ⁴⁰⁵ According to I.E., I Kings 22:36 should be rendered, and there went a herald (proclaiming). See Radak. ⁴⁰⁶ That God avenges the blessed of His servants. According to I.E. our clause should be rendered: “Proclaim, O you nations,” concerning His people.

AND 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

footnotes: ⁴⁰⁷ A connective vav ⁴⁰⁸ From the word ammo ⁴⁰⁹ Ketuvot ⁴¹⁰ According to this interpretation ve-khipper ⁴¹¹ The Land of Israel will atone for Israel’s sins. See I.E. on Gen. 23:19 (Vol. 1, p. 232): “Scripture tells of the purchase of the field of Machpelah to teach us of the superiority of the Land of Israel over all the countries, both for the living and the dead.” ⁴¹² The verse serves as a means by which to transmit the idea. See I.E. on Gen. 1:26 (Vol. 1, p. 47). ⁴¹³ Ve-khipper ⁴¹⁴ At the end of the word adamah. Adamah ⁴¹⁵ In admato ⁴¹⁶ Of adamah ⁴¹⁷ A feminine. If ve-khipper ⁴¹⁸ In other words, ve-khipper ⁴¹⁹ Avanim shachaku mayim ⁴²⁰ Our verse reads, ve-khipper admato ⁴²¹ Ve-khippartahu ⁴²² Which speaks of executing justice upon the nations. ⁴²³ Waged by Gog against Israel. ⁴²⁴ From the impurities of the nations (Krinsky). Or purify it by avenging the innocent blood shed by the heathens (Cohen).

AND 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

footnotes: ⁴²⁵ See Deut. 31:1. ⁴²⁶ In other words, and Moses came means and Moses came to the tent of meeting where all of Israel were gathered. This took place after he had visited each tribe separately and told them that he was about to die.

HE, 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

footnotes: ⁴²⁷ See I.E. on Ex. 15:1 (Vol. 2, p. 291): “Moses composed this song by himself. He then taught it to all of Israel, each of whom then sang.” Similarly here, Joshua repeated the words of Moses. ⁴²⁸ Like the laying of Moses’ hands upon Joshua. See Num. 27:18 and I.E.’s comment on verse 20 (Vol. 4, p. 228). ⁴²⁹ The Sifre ⁴³⁰ See Rashi: “Why does Scripture refer to him as Hoshea? To teach us that Joshua did not become arrogant, for although greatness was given to him, he remained humble.”

BECAUSE 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.

THAT SELFSAME DAY. The day that he delivered the song.⁴³¹

footnotes: ⁴³¹ Deut. 32:1-43.

AND 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

footnotes: ⁴³² See Deut. 34:6. ⁴³³ See I.E. on Gen. 25:8 (Vol. 1, p. 246).

BECAUSE YE SANCTIFIED ME NOT. I have previously explained this.⁴³⁴

footnotes: ⁴³⁴ See I.E. on Num. 20:8 (Vol. 4, pp. 159-163).

THE LAND. This explains thither.⁴³⁵ means into the land.

footnotes: ⁴³⁵ Thither