THOU SHALT NOT UTTER A FALSE REPORT. One should not invent fantasies in order to spread lies.

[PUT NOT THY HAND WITH THE WICKED.] Its meaning is, do not join a wicked person¹ in testifying falsely to harm the innocent. A poor person might do this because of his poverty.²

footnotes: ¹ Two witnesses are required in Jewish law. ² According to I.E. most of the laws from Ex. 22:24 to 23:13 deal with the poor. Hence his comment. See I.E. on Ex. 22:26.

THOU SHALT NOT FOLLOW A MULTITUDE TO DO EVIL. If you see many people testifying concerning something that you know nothing of, do not say to yourself all of these people cannot be lying.³ Saadiah Gaon says that there are two commandments in this verse. One is a negative commandment,⁴. the other a positive commandment.⁵ The Gaon says that⁶ we are obligated to follow the majority,⁷. Saadiah, like the Talmud (San. 2a), interprets this to mean you shall follow the majority; that is, legal questions are decided by the majority opinion of the court. for Saadiah thought that the word le-hattot (to pervert) has the same meaning as li-netot (to turn).⁸ as you shall follow the majority. It should be noted that both li-netot and le-hattot come from the same root, nun, tet, heh. However, this is not the case. Le-hattot is a pi’el.⁹ is a kal. There is an obvious error in I.E. Le-hattot is a hifil. The error was probably made by a scribe, or it is a slip of the pen. It is similar to the word matteh (perverteth) in Cursed be he that perverteth the justice due to the stranger, fatherless, and widow (Deut. 27:19). This form¹⁰ form of nun, tet, heh. is also found without the word justice following it. See u-matteh¹¹ is a participle. Le-hattot is an infinitive. Both words are in the hifil. ger (and pervert the stranger)¹² (Mal. 3:5). Our rabbis of blessed memory derived the law that the halakha follows the majority opinion from this verse.¹³ They transmitted the truth to us, for after Scripture states, Thou shalt not follow a multitude to do evil, we learn that we are commanded to follow a multitude that wants to do good.¹⁴ does not follow the plain meaning of the text. It was merely a device by which to pass on the law.

footnotes: ³ Hence I will back up their testimony. ⁴ Thou shalt not follow a multitude to do evil ⁵ You shall follow the majority. ⁶ This verse teaches. ⁷ Our verse ends with the words achare rabbim le-hattot ⁸ Or follow. Hence Saadiah interpreted achare rabbim le-hattot ⁹ Whereas li-netot ¹⁰ The hifil ¹¹ U-matteh ¹² Translated literally. And pervert the stranger is short for: and pervert the justice due the stranger. See Weiser. ¹³ See note 5. ¹⁴ Thus the law which the sages transmitted is correct. However, their interpretation of achare rabbim le-hattot

NEITHER SHALT THOU BEAR WITNESS. This commandment falls upon all of Israel. How much more so is a judge, before whom a dispute comes, obligated to help his neighbor.¹⁵

footnotes: ¹⁵ By seeing to it that he gets a fair trial.

NEITHER SHALT THOU FAVOR A POOR MAN. This too is connected [to If thou lend money to any of My people even to the poor],¹⁶ as you might think that you are doing good in helping the poor.¹⁷ Scripture elsewhere states, nor favor the person of the mighty (Lev. 19:15).¹⁸

footnotes: ¹⁶ Ex. 22:24. See note 2. ¹⁷ By being partial to him in judgment. ¹⁸ Thus it is prohibited to favor either the rich or the poor.

THINE ENEMY’S OX. Oyivkha (thine enemy’s) is spelled with a chirik beneath the yod.¹⁹ beneath the second stem letter usually changes to a segol when a word is combined with a pronominal suffix. Since oyivkha is a combination of the word oyev plus the pronominal suffix kha, we would expect Scripture to read oyevkha rather then oyivkha.Oyivkha is a verb,²⁰ is not an adjective. It is a transitive participle meaning your hater, i.e., the one who actively hates you. for the word ve-ayavti ²¹ (then I will be an enemy) (v. 22) is a transitive verb.²²) is also transitive. Its meaning is, even though you know that he is your enemy.²³ The same is true of the word sona’akha (him that hateth thee) (v. 5).²⁴ Scripture uses the term oyivkha²⁵ because it is proper usage.²⁶ This is also the case with sona’akha.²⁷ is the proper vocalization of the word sone and the pronominal suffix kha. It is possible that this section²⁸ was written because if the ox and the ass belong to a poor person, then the reward for returning them is very great. One observes God’s law and one also acts kindly with the poor.

footnotes: ¹⁹ And is thus irregular. For the tzere ²⁰ Oyivkha ²¹ Literally, then I will hate. ²² Thus its participial form (oyev ²³ You must return his lost ox or ass. ²⁴ It too is a participle. ²⁵ An irregular form. See note 17. ²⁶ To use this form (Weiser). ²⁷ For sona’akha ²⁸ Verse 4. In the Hebrew Bible, verse 4 forms a section.

THOU SHALT FORBEAR. Ve-chadalta (thou shalt forbear) is similar to chadal (forbear) (II Chron. 25:16), the meaning of which is, forbear from doing this thing.²⁹ (forbear) implies forbear from doing this thing. II Chronicles reads, forbear; why shouldest thou be smitten? I.E. says this should be interpreted as forbear from doing this thing; why shouldest thou be smitten? Ve-shamarta (and thou shalt observe) (Deut. 17:10) is similar.³⁰ (and thou shalt observe) is followed by la’asot (to do). According to I.E. this shows that even in cases where ve-shamarta is not explicitly followed by la’asot (to do), the latter is implied. The meaning of ve-chadalta ma’azov lo (thou shalt forbear to pass by him) is, forbear from leaving the matter³¹ to him alone. On the contrary, assist him in opening the knots³² and leave the burden as it is,³³ and it will fall down on both sides of the donkey.³⁴ (thou shalt surely release it with him). The beast will then rise.³⁵ Some say³⁶ that its meaning³⁷ (thou shalt surely release) (see Krinsky and Filwarg). is similar to va-ya’azevu (and they restored) in and they restored Jerusalem (Neh. 3:8), its meaning being, thou shalt surely load the burden. However, this is far-fetched.

footnotes: ²⁹ In other words, chadal ³⁰ Ve-shamarta ³¹ Of unloading the beast. ³² Of the burden that is upon the beast. ³³ On the beast. ³⁴ I.E.’s interpretation of azov ta’azov immo ³⁵ By itself. ³⁶ See Rashi. ³⁷ The meaning of azov ta’azov

THOU SHALT NOT WREST THE JUDGMENT OF THY POOR. This is directed to judges.³⁸ Thou shalt eat it³⁹), that is, the first-born of a cow or sheep. See Ex. 13.before the Lord thy God (Deut. 15:20) similarly refers to the one who is fit to eat it.⁴⁰, for an Israelite is prohibited from eating a firstling. Scripture, as it were, separates the kohen from the Israelites and addresses him.⁴¹ is directed to the kohen even though the passage in which it is found is directed to all of Israel. The person who says⁴² that the reference⁴³ is to the first-born of the flock⁴⁴ speaks nonsense.

footnotes: ³⁸ Even though it appears that only Israel is being addressed. ³⁹ The reference is to the firstlings (bekhorim ⁴⁰ Namely, a kohen ⁴¹ The point is that Thou shalt eat it before the Lord thy God ⁴² The reference is to Anan, who is considered to be the founder of the Karaites (Krinsky). ⁴³ In Deut. 15:20. ⁴⁴ That is, that Deut. 15:20 does not refer to firstlings. It refers to the first animal of the flock or herd to be born that season. Such an animal may be eaten by an Israelite. See I.E. on Deut. 12:17.

KEEP THEE FAR FROM A FALSE MATTER. This⁴⁵ is directed to judges. They are not to judge falsely.⁴⁶ means do not judge falsely. Justice, justice shalt thou follow (Deut. 16:20) is similar.⁴⁷

footnotes: ⁴⁵ Like the previous verse. ⁴⁶ In other words, Keep thee far from a false matter ⁴⁷ It too is directed to the judge. However, in Deuteronomy, I.E. explains that this verse is directed to the complainants.

AND THE INNOCENT AND RIGHTEOUS SLAY THOU NOT. Those who are innocent and righteous in this case. If you know, that the defendant is wicked in some other matter do not say, because he committed some other horrible act, let me kill him and remove him from society.⁴⁸ I will exact punishment from him and he will not escape My hand.⁴⁹

footnotes: ⁴⁸ So that he does not cause any harm in the future. ⁴⁹ Hence there is no reason for you to legally murder him.

AND THOU SHALT TAKE NO GIFT. This verse is also mentioned because the wealthy give bribes to the judges to divert justice from the poor.⁵⁰

footnotes: ⁵⁰ In other words, this law like so many of the earlier ones takes Ex. 22:24 as its point of departure. See note 2.

AND PERVERTETH THE WORDS OF THE RIGHTEOUS. Saadiah Gaon says that the word tzaddikim (righteous) modifies divre (words of).⁵¹ is an adjective modifying divre. However, this is not possible, for divre is in the construct.⁵². Hence divre tzaddikim must be rendered as words of the righteous, as a noun cannot be in the construct with an adjective.

footnotes: ⁵¹ In other words, tzaddikim ⁵² With tzaddikim

[RIGHTEOUS.] Righteous refers to righteous in the matter before the judges, not righteous with regard to the observance of the commandments.

AND SIX YEARS. This too⁵³ is mentioned because of that the poor of thy people may eat (v. 11).⁵⁴

footnotes: ⁵³ Like many of the previous laws. ⁵⁴ In other words, it too takes its point of departure from Ex. 22:24.

BUT THE SEVENTH YEAR THOU SHALT LET IT REST. This is the year that the Lord’s release is proclaimed. One is then prohibited from exacting a debt from his needy neighbor.⁵⁵

footnotes: ⁵⁵ See Deut. 15:2. Hence this law too takes its point of departure from Ex. 22:24.

AND LIE FALLOW. U-netashta (and lie fallow)⁵⁶ means it shall not be sown. And we would forego (ve-nittosh)⁵⁷ and ve-netashta come from the same root nun, tet, shin. the seventh year (Neh. 10:32) is similar.⁵⁸

footnotes: ⁵⁶ Literally, and thou shalt leave it. Hence I.E.’s comment. ⁵⁷ Ve-nittosh ⁵⁸ It means we will not sow in the seventh year.

SIX DAYS. Scripture also mentions that the son of thy handmaid, and the stranger, who is in your gate, who is poor, and [who] hires himself out to you, may be refreshed.⁵⁹

footnotes: ⁵⁹ Hence this law too takes its point of departure from Ex. 22:24.

AND IN ALL THINGS THAT I HAVE SAID UNTO YOU TAKE YE HEED. Scripture now mentions idolatry. And in all things that I have said unto you refers to God’s commandments and ordinances. Observe them, not the ordinances of other gods. Scripture says, and make no mention of the name of other gods ; that is, do not mention their names in any oath or cause their adherents to swear by their names. The precise meaning of neither let it be heard out of thy mouth is: you shall not cause others to swear by their names; that is, do not tell an idolater, “Swear to me by your god.”

[THREE TIMES.] The meaning of regalim⁶⁰ means a foot. Hence I.E.’s comment. is times. You shall serve only Me. You shall serve Me three times a year by coming before Me like a servant who comes before his master to bring him a gift. Scripture therefore afterwards reads, el⁶¹. This is probably a scribal error, as verse 17 reads el.pene ha-adon Adonai (v. 17),⁶² (to the face of) has the same meaning as li-fene (before the face of, i.e., in front of or before). the meaning of which is, before the Lord⁶³ (master). In other words, Scripture employs the term Lord or Master because we must come before Him as a servant comes before his master. God (v. 17). And none shall appear before Me empty (v. 15) is similar.⁶⁴ Scripture mentions this because pagans go to worship their vanities on specific days.⁶⁵, 3:45,46. Scripture therefore reads, thou shalt keep a feast unto Me, the meaning of which is, only unto Me.

footnotes: ⁶⁰ The word regel ⁶¹ The I.E. texts have et ⁶² Literally, to the face of the Lord God. Hence I.E. notes that the word el pene ⁶³ Hebrew, adon ⁶⁴ Servants bring gifts to their masters. ⁶⁵ In other words, according to I.E., the purpose of the pilgrimage festivals is to keep Israel from worshipping idols. Maimonides offers a similar explanation. See Guide of the Perplexed

[THOU SHALT KEEP A FEAST.] The word tachog (thou shalt keep a feast) means thou shalt sacrifice. It is similar to the word chag (sacrifice) in tie the sacrifice with ropes (Ps. 118:27).⁶⁶

footnotes: ⁶⁶ Translated according to I.E.

TIMES. The word regalim comes from the same root as regel (foot), for most of the people come on foot.⁶⁷

footnotes: ⁶⁷ When they make their annual pilgrimage to the house of God.

THE FEAST OF UNLEAVENED BREAD. Scripture starts with the festival of unleavened bread⁶⁸ because it falls in the first month of the year.⁶⁹ Now Scripture states, seven days thou shalt eat unleavened bread. This is similar to Thou shalt keep the feast of tabernacles seven days (Deut. 16:13). It is thus an obligation.⁷⁰ 120a. However, I.E. spoke only from the point of view of the plain meaning of the text. However, Six days thou shalt do thy work (v. 12) differs.⁷¹ For Scripture immediately states that one has to rest on the seventh day (Ibid.).⁷² is you may do your work during the first six days of the week but you must rest on the Sabbath day. Seven days thou shalt eat unleavened bread differs from it.⁷³. For seven days thou shalt eat unleavened bread is an obligation, but, Six days thou shalt do thy work is not an obligation. Furthermore, why doesn’t Scripture read, seven days you shall not eat leavened bread?⁷⁴ merely means seven days you shall not eat leavened bread, then Scripture should have so stated.

footnotes: ⁶⁸ That is it lists the festival of Passover before that of Sukkot and Shavu’ot. ⁶⁹ See Ex. 21:2. ⁷⁰ To eat unleavened bread for seven days. The latter contradicts the Rabbinic opinion that the obligation to eat matzah is limited to the first night of Passover. See Pesachim ⁷¹ For there is no obligation to work six days. ⁷² The thrust of Scripture thus is that one must rest on the Sabbath. The meaning of Six days thou shalt do thy work, but the seventh day thou shalt rest ⁷³ From Six days thou shalt do thy work ⁷⁴ If seven days thou shalt eat unleavened bread

IN THE MONTH ABIB. I have already explained this.

[AND NONE SHALL APPEAR BEFORE ME EMPTY.] Many think that ve-lo yera’u fanai rekam (and none shall appear before Me empty) is like u-fanai lo yera’u (but My face shall not be seen) (Ex. 33:23).⁷⁵ means: and My face shall not be seen when [the worshipper is] empty-handed. According to this interpretation the words lo yera’u refer to God’s face (fanai). However, this is incorrect, for those who come to the house of the Lord are there seen.⁷⁶ means: and none shall appear before My face [or before Me] empty. I.E.’s point is that ve-lo yera’u in ve-lo yera’u fanai refers to the worshipper but lo yera’u in u-fanai lo yera’u refers to God’s face. Venireh et pene Adonai (That he may appear before the Lord) (I Sam. 1:22) is proof of this.⁷⁷ The phrase et pene Adonai in yera’eh khol zekhurekha et pene Adonai (shall all thy males appear before the Lord thy God) (Deut. 16:16) means before the Lord.⁷⁸ is a nifal and refers to khol zekhurekha (all thy males) rather than to et pene Adonai. I.E. comments thus because et pene Adonai might be taken to mean the face of God.

footnotes: ⁷⁵ In other words, ve-lo yera’u fanai rekam ⁷⁶ Hence ve-lo yera’u fanai rekam ⁷⁷ That it is the worshipper who is said to be seen before God. ⁷⁸ Not the face of God. Yera’eh

AND THE FEAST OF HARVEST. The harvest of the first of the wheat. Now the barley crop which is what Abib refers to⁷⁹ means the month when the first barley appears. is always there when the festival of unleavened bread arrives. There are seven weeks from the arrival of the first barley to the arrival of the first wheat. Compare, Seven weeks shalt thou number unto thee (Deut. 16:9).

footnotes: ⁷⁹ According to I.E., chodesh ha-aviv

AND THE FEAST OF INGATHERING, AT THE END OF THE YEAR. And a new year commences. Sowing begins in the month of Marcheshvan.⁸⁰

footnotes: ⁸⁰ The Torah seems to tell us that the year comes to a close towards the end of Tishri (Sukkot falls in the middle of Tishri). However, the new year begins with Tishri. Hence I.E. points out that Scripture here speaks of an agricultural year. That year ends in Tishri with the fall harvest and begins in Marcheshvan when the new crop is sown.

THREE TIMES. These three times, concerning which I said, None shall appear before Me empty (v. 15), was said only with regard to males who are of the age when they are obligated to observe the commandments. Those who are ill and cannot come are exempt.

THE BLOOD OF MY SACRIFICE. The reference is to the sacrifice of the paschal offering, which is eaten with unleavened bread and bitter herbs.

THE FAT OF MY FEAST. The reference is to the unblemished lamb⁸¹ and the fat of My feast refer to the same animal. which one is obligated to offer. It is similarly written, in offering the portions that were to be burnt and the fat till the morning (II Chron. 35:14).⁸². It is possibly a scribal error. On the other hand, I.E. may have quoted from memory and erred. If I.E. quoted the verse properly, then he is offering proof from Chronicles that the fat of offering was not allowed to remain overnight (Krinsky). In his short commentary, I.E. explains that the fat of the paschal lamb could be burnt till the morning because of the many sacrifices offered. He quoted II Chron. 35:14 to illustrate the normal procedure.

footnotes: ⁸¹ The paschal lamb. See Ex 12:5. I.E.’s point is that the blood of My sacrifice ⁸² There is apparently an error in the text. Chronicles reads: in offering the portions that were to be burnt and the fat until night

THE CHOICEST FIRST-FRUITS OF THY LAND. This is what And if thou bring a meal-offering of first-fruits unto the Lord (Lev. 2:14) refers to. As I will explain in its place, the verse⁸³ is directed to the individual.⁸⁴ which the community is obligated to offer. Hence I.E.’s comment. See Rashi on Lev. 2:14. Scripture mentions this law after Thou shalt not offer the blood of My sacrifice with leavened bread (v. 18), for the first fruits begin then.⁸⁵

footnotes: ⁸³ Lev. 2:14. ⁸⁴ Rather than the community. According to Rashi, Lev. 2:14 speaks of the Omer ⁸⁵ One is permitted to start enjoying one’s first fruits from the second day of Passover. See Lev. 22:9-14.

[THOU SHALT NOT SEETHE A KID IN ITS MOTHER’S MILK.] The fools⁸⁶ say that the word gedi (a kid) comes from the same root as meged (precious fruit).⁸⁷. These commentators interpret lo tivashel gedi ba-chalev immo (thou shalt not seethe a kid in its mother’s milk) as you shall not ripen the fruit in the juices of its tree. See below. However, this is impossible, for the mem of meged is a root letter. The word megadim (precious fruit) in with precious fruit (Cant. 4:13) is definite proof of this.⁸⁸ of megadim is a root letter. Compare, melekh, melakhim. We do not find such a thing in the Hebrew language.⁸⁹ cannot mean precious fruit. Furthermore, how are we to explain lo tivashel (thou shalt not seethe)?⁹⁰ (thou shalt not seethe) as you shall not ripen. It should be noted that the Hebrew word for ripen and the Hebrew word for cook both come from the root bet, shin, lamed. A person cannot ripen the precious fruit. Indeed, Scripture states, And for the precious things (u-mi-meged) of the fruits of the sun⁹¹ (Deut. 33:14). Additionally, what reason is there to say in…milk?⁹² Where do we find such an expression?⁹³ Additionally, what is the meaning of its mother’s? Where else is the tree called the mother of the precious fruit? The fools came to this conclusion because they found this commandment coupled with The choicest first-fruits of thy land. ⁹⁴ Elsewhere we find this commandment⁹⁵. coupled with Ye shall not eat of any thing that dieth of itself (Deut. 14:21). The latter is its proper place. However, it⁹⁶. was only mentioned together with the first-fruits because the kids increase and grow then.⁹⁷ There is another commentator who says that the meaning of Thou shalt not seethe is, thou shalt not prolong; that is, a kid shall not be with its mother more than seven days.⁹⁸ Now if this is the case, why does Scripture mention this law again?⁹⁹ Furthermore, their proof is in the phrase bashel katzir (the harvest is ripe) (Joel 4:13).¹⁰⁰ (bashel). This commentator interprets the verse as: Put ye in the sickle, for the harvest has been long on the vine. Lo tevashel gedi bachalev immo similarly means: Do not leave the kid so that it continues to nurse its mother milk. However, the term bashel means to seethe,¹⁰¹ for the sun seethes like fire.¹⁰² literally means the harvest has been seethed, i.e., ripened. It is the same case with hivshilu (ripe)¹⁰³ literally means they caused it to cook. in and the clusters thereof brought forth ripe grapes (Gen. 40:10). Rabbi Solomon¹⁰⁴ 113b. says that gedi (a kid) means young and tender. He says it applies to young oxen and young lambs. He claims that the phrase gedi izzim (a kid of the goats) (Gen. 38:17) proves this, since there is no reason to connect them.¹⁰⁵ to izzim. In other words, if gedi means a young goat, then Gen. 38:17 should have read gedi, not gedi izzim, for gedi izzim means a young goat of the goats. See Rashi. However, this is not so. The term gedi applies only to a goat. Thus in Arabic¹⁰⁶ the term gedi means a goat. It is never used for any other kind. However, there is a difference between a gedi and a gedi izzim. A gedi is larger than a gedi izzim. A gedi izzim still needs to be with other goats. The same applies to the terms sa’ir (a he-goat) and se’ir izzim.¹⁰⁷ cannot survive on its own. It has to be with other goats. Our sages have received the tradition that an Israelite is not permitted to eat meat and milk.¹⁰⁸ 113b. I will now explain.¹⁰⁹ and the Rabbinic tradition based on it, regarding the prohibition of eating meat and milk. Note that it is the Torah’s custom to speak of that which is most prevalent. For example, the Torah refers to the ostrich as a bat ha-ya’anah (Lev. 11:16).¹¹⁰ is the ostrich. Now why does the Torah do something here which it does not do in any other place? For in no other place does the Torah refer to an entire species by the term “daughter of” (bat). Note that the flesh of the ya’anah is as dry as wood. It is not customary for people to eat it, as it contains no moisture. The only flesh of this species that is eaten is that of the “daughter” (bat), whose flesh has a little moisture in it because it is a young female.¹¹¹ because that is the type of ostrich that is usually eaten by those who eat ostriches. However, young ostrich males have no moisture in them. Similarly, people do not eat meat and milk, for it is not pleasant to do so. Meat takes long to cook, but milk boils quickly.¹¹² It is not the custom even today in the land of the Ishmaelites for a person to eat a lamb cooked in milk because the lamb is very moist and so is milk. It is thus harmful.¹¹³ Hence it is not eaten. On the other hand, the flesh of the kid contains no moisture. When a goat is small it is hot.¹¹⁴ Therefore they [inhabitants of Ishmaelite lands] cook the kid with milk. Do not be surprised that the people of the surrounding areas are not in the habit of eating a kid of the goats.¹¹⁵, rather than “thou shalt not seethe meat in milk” was that people do the former and not the latter. People do not refrain from eating goat’s meat because of health reasons. They do so because of local idiosyncrasies. All the physicians admit that there is no comparable meat, and they even permit the sick to eat it. They similarly eat it in Spain, Africa, the Land of Israel, Persia, and Babylonia. It was similarly the custom of the ancients to eat it. We thus read: two good kids of the goats (Gen. 27:9); that we may make ready a kid for thee (Jud. 13:15). We also find that the kohen eats the kid of the goats that is brought as a sin offering (Lev. 6:19; 23:19,20). It is because it is not the custom for a person to eat raw meat that the Torah prohibited a person from cooking a kid in its mother’s milk.¹¹⁶ Some say that bishul (seething) only applies to meat roasted over a fire.¹¹⁷ (thou shalt not seethe) means thou shalt not roast. However, is it not written, u-vasel mevushal bamayim (sodden…with water) (Ex. 12:9)? We similarly find that the Book of Chronicles states bi-shelu ba-sirot (sod they in pots) (II Chron. 35:13). There is no need for us to search for the reason it is prohibited.¹¹⁸ The reason is hidden from the eyes of the intelligent. It is possible that it is prohibited to seethe a kid in its mother’s milk because to do so is very cruel. The idea behind this law is like the idea behind And whether it be cow or ewe, ye shall not kill it and its young both in one day (Lev. 22:28), and thou shalt not take the dam with the young (Deut. 22:6). It is the practice of most people that do not have a flock to buy milk in the market.¹¹⁹ In such a case the milk usually consists of a mixture coming from many goats. It is possible for the buyer of a kid not to know where the mother is.¹²⁰ Now if the one who has bought a kid later buys milk, it is possible that some of this milk contains milk from the mother of the kid which he previously purchased. He will then violate the law.¹²¹ We must be strict when in doubt regarding a Biblical law.¹²² The Ishmaelites also admit that if one cooks a kid in its mother’s milk the resulting dish tastes better because the mother and the kid are similar in nature. Scripture speaks of what is most usual. The ancients of blessed memory were strict in order to remove all doubt.¹²³ They thus prohibited meat and milk.¹²⁴ God who gave them wisdom will fully reward them. I will further explain in each of their respective places why Scripture noted this law a second¹²⁵ and a third time.¹²⁶

footnotes: ⁸⁶ The Karaites. Cf. I.E.’s short commentary. ⁸⁷ From the root mem, gimel, dalet ⁸⁸ That the mem ⁸⁹ That the first letter of a root that ordinarily does not drop any letters should fall out and a new form be created. Hence the word gedi ⁹⁰ These commentators explain lo tivashel ⁹¹ The sun, not man, ripens the precious fruit. ⁹² If the reference is to its juices. ⁹³ That is, where do we find milk referring to the juice of a fruit? ⁹⁴ They thus concluded that this verse teaches that the first fruits are to be picked immediately and not allowed to ripen. ⁹⁵ Thou shalt not seethe a kid in its mother’s milk ⁹⁶ Thou shalt not seethe a kid in its mother’s milk ⁹⁷ At the time wherein the first fruits appear. ⁹⁸ The reference is to a kid that is first-born. See Ex. 22:29. ⁹⁹ After already having mentioned it in Ex. 22:29. ¹⁰⁰ Joel 4:13 reads, Put ye in the sickle, for the harvest is ripe ¹⁰¹ Not to leave, or prolong its stay. ¹⁰² Thus bashel katzir ¹⁰³ Hivshilu ¹⁰⁴ Rashi. This is also the opinion of the Talmud. See Hullin ¹⁰⁵ That is, to connect gedi ¹⁰⁶ A cognate of Hebrew. ¹⁰⁷ A se’ir izzim ¹⁰⁸ That is, our sages have received the tradition that our verse teaches that an Israelite may not eat meat and milk. See Hullin ¹⁰⁹ The meaning of Thou shalt not seethe a kid in its mother’s milk ¹¹⁰ Literally, the daughter of wailing. In Leviticus chapter 11, the Torah lists the animals which may or may not be eaten. The only species which is referred to as a bat ¹¹¹ The Torah refers to an ostrich as a bat ¹¹² I.E. believed that food that does not cook equally should not be prepared in the same pot. ¹¹³ According to medieval medicine there are four humors: dry, hot, moist, and dry. An imbalance of these humors was thought to cause illness. ¹¹⁴ And cooks quickly. ¹¹⁵ I.E. took pains to point out that the fact that people did not eat kid meat in the area where he wrote his commentary does not negate his earlier point. He had explained that the reason Scripture reads, Thou shalt not seethe a kid in its mother’s milk ¹¹⁶ I.E. is explaining why Scripture prohibited a kid cooked with milk but did not prohibit the eating of raw kid meat and milk. ¹¹⁷ Hence lo tivashel ¹¹⁸ To seethe a kid in its mother’s milk. ¹¹⁹ If the reason for the prohibition of seething a kid in its mother’s milk is cruelty, then the prohibition applies only to its own mother’s milk and to no one else’s. I.E. thus wants to explain why it is prohibited to seethe a kid in any milk that is purchased. ¹²⁰ He would know which animal is its mother only if the kid was born in his house. ¹²¹ If he cooks the kid in the milk which he has newly purchased. ¹²² Hence one is not permitted to cook a kid in any milk that was purchased. ¹²³ That one never accidentally seethe a kid in its mother’s milk. ¹²⁴ They prohibited seething a kid in the milk of an animal which is not its mother. They also prohibited having milk with any meat. ¹²⁵ Ex. 24:26. ¹²⁶ Deut. 14:21. I.E. never did explain it (Weiser).

BEHOLD, I SEND AN ANGEL BEFORE THEE. God told Moses that he should also¹²⁷ tell Israel that if they accept all the laws¹²⁸ and ordinances, starting from Ye yourselves have seen (Ex. 20:19),¹²⁹ then God would bring them into the land.

footnotes: ¹²⁷ That is, in addition to relating the laws to Israel. ¹²⁸ Literally, things. ¹²⁹ Until this point.

[AN ANGEL.] Many err concerning the angel. Some say that the angel refers to the Book of the Torah, for Scripture says, for My name is in him (v. 21).¹³⁰. For the word bo (him) can also mean it. Others say that the reference is to the ark of the covenant.¹³¹ They interpret and hearken unto his voice (v. 21) as: and hearken to what is written in it.¹³² They also say that for he will not pardon your transgression (Ibid.) means: for God will not pardon your transgressions. Now all of this is nonsense, as this theme¹³³ is found throughout Scripture. We thus read: He will send His angel before thee (Gen. 24:7); the angel who hath redeemed me from all evil (Gen. 48:16). Moses similarly said, and sent an angel, and brought us forth out of Egypt (Num. 20:16). We likewise read, And the angel of His presence saved them (Is. 63:9); And the angel of the Lord went forth (Is. 37:36); and said to the angel that destroyed the people (II Sam. 24:16); My God hath sent His angel (Dan. 6:23); and the appearance of the fourth is like that of an angel (Dan. 3:25).¹³⁴ There are many similar instances. We read in the book of Daniel, The prince of Persia…the prince of Greece (Dan 10:20); except Michael your prince (Dan. 10:21).¹³⁵ Michael is the angel referred to as the great prince, for he is exalted above many others. Scripture also states regarding Michael, one of the first princes, came to help me (Dan. 10:13).¹³⁶ The meaning of first is, first in rank. It is like and sat first in the kingdom (Esther 1:14). The angel referred to¹³⁷ is Michael.

footnotes: ¹³⁰ This can be rendered, for My name is in it ¹³¹ The ark led the Israelites as an angel does. See Num. 10:33. ¹³² The reference is to the Ten Commandments which were in the ark. ¹³³ The theme of an angel sent by God to guide, protect, and punish. ¹³⁴ Translated according to I.E. ¹³⁵ I.E.’s point is that the princes spoken of in Daniel are angels (Krinsky). He makes this point now because he previously noted that the Bible speaks of angels. It is also possible that I.E. discusses Daniel because he identifies the angel in our chapter with Michael. See note 133. ¹³⁶ Translated literally. ¹³⁷ In our verse (Krinsky). Or in Dan. 10:13 (Weiser).

TO KEEP THEE BY THE WAY. So that nothing evil happens to you.

WHICH I HAVE PREPARED. For you. Our verse follows the idea When the Most High gave to the nations their inheritance (Deut. 32:8),¹³⁸ is: When the Most High gave to the nations their inheritance, he set aside the land of Canaan for the children of Israel. Hence our verse states, which I have prepared [for you]. which I will discuss later.

footnotes: ¹³⁸ According to I. E. the meaning of When the Most High gave to the nations their inheritance

TAKE HEED OF HIM. Every angel follows God’s command. The angel does not add or subtract from what God has commanded him.¹³⁹ The same applies to Satan, who tormented Job.¹⁴⁰ He was an angel. It was the same case with the angel who went out to hinder Balaam. Now, whoever hearkens to the voice of the angel is hearkening to the voice of God the glorious.

footnotes: ¹³⁹ Thus his instructions are to be followed explicitly. ¹⁴⁰ Whatever that angel (Satan) did, he did by God’s command.

[BE NOT REBELLIOUS AGAINST HIM.] The word tammer (rebellious) is difficult. Its meaning appears to be similar to va-yamru (rebelled)¹⁴¹. in but they rebelled against Me (Ezek. 20:8). However, in this case our word should have read tamreh.¹⁴² is the second person imperfect form of the root mem, resh, heh. The Spanish scholars were therefore forced to say that tammer comes from a double root.¹⁴³. It is like vayassev (led about)¹⁴⁴. The second person imperfect form of which is tassev. in But the Lord led the people about (Ex. 13:18), for the entire form¹⁴⁵ comes. comes from a double root.¹⁴⁶. Venasevah (wound about) in were broader as they wound about (Ezek. 41:7) is a nifal.¹⁴⁷. I.E. notes this because a reader might not realize it at first glance. He might think that ve-nasevah comes from the root nun, samekh, bet. It¹⁴⁸. is like ve-navela (confound)¹⁴⁹. in and there confound (Gen. 11:7), which comes from the same root as balal (mixed).¹⁵⁰. It is also similar to ve-navekah (empty)¹⁵¹. in And the spirit of Egypt shall be made empty (Is. 19:3), which comes from the same root as bokek¹⁵². (empty) (Is. 24:1). Do not be surprised that we have two roots¹⁵³, and mem, resh, heh. with one meaning. For we find this to be the case with the words sorer (bear rule)¹⁵⁴. and sarita (striven)¹⁵⁵. in that every man shall bear rule (sorer) in his own house (Esther 1:22) and in for thou hast striven (sarita) with God (Gen. 32:29). The same is true of tammer (rebellious) in be not rebellious against him¹⁵⁶ and memer (rebellious) in And rebellious to her that bore him (Prov. 17:25).¹⁵⁷, have the same meaning as words that come from the root mem, resh, heh. Memer follows the paradigm of mekhes (tribute) (Num. 31:28), which comes from the same root as takhossu (ye shall make your count) in ye shall make your count for the lamb (Ex. 12:4). It comes from a double root.¹⁵⁸.

footnotes: ¹⁴¹ From the root mem, resh, heh ¹⁴² Tamreh ¹⁴³ Mem, resh, resh ¹⁴⁴ Whose root is samekh, bet, bet ¹⁴⁵ The various forms in which the root of va-yassev ¹⁴⁶ Samekh, bet, bet ¹⁴⁷ Its root is samekh, bet, bet ¹⁴⁸ Ve-nasevah ¹⁴⁹ A nifal ¹⁵⁰ Its root is bet, lamed, lamed ¹⁵¹ A nifal ¹⁵² From the root bet, kof kof ¹⁵³ Mem, resh, resh ¹⁵⁴ From the root sin, resh, resh ¹⁵⁵ From the root sin, resh, heh ¹⁵⁶ In our verse. ¹⁵⁷ Translated according to I.E. These two words, whose root is mem, resh, resh ¹⁵⁸ Its root is kaf, samekh, samekh

[FOR MY NAME IS IN HIM.] Note that for My name is in him is connected to Take heed of him, and hearken unto his voice (v. 21).¹⁵⁹, which precedes it. It is like And also unto thy bondwoman thou shalt do likewise (Deut. 15:17).¹⁶⁰ I have already explained that God’s glorious name¹⁶¹. is a proper name, as it refers only to the Lord. It is also found as an adjective.¹⁶² For God is all, and all comes from Him.¹⁶³

footnotes: ¹⁵⁹ Rather than connected to for he will not pardon your transgression ¹⁶⁰ Which is also not connected to what comes immediately before it. ¹⁶¹ YHVH ¹⁶² See I.E. on Ex. 3:15; 6:3. ¹⁶³ See I.E. on Gen. 1:26.

[IN HIM.] God is said to be in him in the same sense that the center of a circle is equally distant to all points on the circumference of the circle.¹⁶⁴ does not mean that God is only in the angel, for God is everywhere. I.E. later points out that even though God is all over, His being is more manifest in certain places. It is only in this sense that Scripture tells us that God’s glory is in the midst of the camp,¹⁶⁵ and that the Lord’s glory journeys in the camps.¹⁶⁶ It is thus written, that Thou Lord art in the midst of this people (Num. 14:14). Scripture likewise reads, And formed the spirit of man within him (Zech. 12:1).¹⁶⁷ Do not be astonished that Scripture first reads, But if thou shalt indeed hearken unto his voice (Ex. v. 22) and then goes on to say, and do all that I speak (Ibid.).¹⁶⁸ [the angel’s] voice, and then says, all that I [God] speak. I will give you an example by which you can understand the above. All the scientists who study astronomy have proven beyond a shadow of a doubt that the moon is a body which receives its light from the sun, for the moon has no light.¹⁶⁹ It is for this reason that the sun grows dark when the moon joins it¹⁷⁰ during the day.¹⁷¹ The sun and the moon are both embedded in spheres that are similar to the spheres of the constellations.¹⁷² The darkness results only from the fact that the moon, which like the sun is circular, passes beneath the sun.¹⁷³ Now the side of the moon which faces the sun is totally illuminated. However, the side which is above it is dark. It is not illuminated. Observe that the moon thereby blocks the light of the sun. The moon is also left without light even in the middle of a lunar month¹⁷⁴ if the shadow of the earth comes between it and the sun.¹⁷⁵ Look! We know that the light of the moon at night illuminates the air. Now if Reuben calls the light of the moon moonlight, he speaks the truth. If Simeon refers to the light of the moon as sunlight, he too speaks the truth.¹⁷⁶

footnotes: ¹⁶⁴ In other words, in him ¹⁶⁵ Of Israel. ¹⁶⁶ Of Israel. ¹⁶⁷ Man’s spirit rests in the heart, which is the center of the body (Krinsky). However, its effect is felt all over the body. God is, as it were, similarly the center of the world, and He is equally all over. ¹⁶⁸ Scripture first says, his ¹⁶⁹ Of its own. ¹⁷⁰ Eclipses it. ¹⁷¹ If the moon had light of and by itself, its light would then be visible. ¹⁷² In other words, they both circle the earth. ¹⁷³ And blocks its light. ¹⁷⁴ When the moon is full. ¹⁷⁵ If the earth eclipses it. We thus see that the moon has no light of its own. ¹⁷⁶ The point is that the angel speaks God’s word. Thus when the angel speaks, one can say either that the angel speaks or that God speaks.

[AN ADVERSARY.] The wise men of Spain found the word evah (enmity)¹⁷⁷. The yod is not sounded. The root of evah is alef, yod, bet. spelled with a silent yod (Gen. 3:15). However, our verse reads, ve-ayavti¹⁷⁸. et oyevekha (I will be an enemy unto thine enemies).¹⁷⁹ is sounded. They also found Scripture reading tzed¹⁸⁰. The yod is silent in tzed. chayyah (in hunting any beast) (Lev. 17:13) and tzayyadim¹⁸¹ is sounded in tzayyadim. Both tzayyadim and tzed come from the same root. (hunters) (Jer. 16:16). They also found the word din (the cause) in They plead not the cause of the poor (Jer. 5:28)¹⁸² from Jer. 22:16. It does not appear in Jer. 5:28. and dayyan¹⁸³ is silent in the word din but sounded in dayyan. Both din and dayyan come from the same root. (judge) in The Lord therefore be judge (I Sam. 24:16). They therefore said that a verb has no less than three letters.¹⁸⁴, as we have seen, is not sounded in tzed and din. This would seem to indicate that these words come from a two-letter stem and that the yod serves as a vowel letter. However, in view of the fact that the yod is sounded in tzayyad and dayyan, it is clear that these words have a threeletter root, and that the yod in tzed and din is a root letter. Hence evah¹⁸⁵, and din. comes from a root whose middle letter is silent.¹⁸⁶.

footnotes: ¹⁷⁷ Spelled alef, yod, bet, heh ¹⁷⁸ From the same root as evah ¹⁷⁹ That is, in our verse the yod ¹⁸⁰ Spelled tzadi, yod, dalet ¹⁸¹ The yod ¹⁸² I.E. took of the poor ¹⁸³ The yod ¹⁸⁴ The yod ¹⁸⁵ Like tzed ¹⁸⁶ Its root is alef, yod, bet

FOR. God commanded Israel to remove all idols immediately upon coming to the Land of Israel. He mentioned six nations and did not bother to mention the smallest among them.¹⁸⁷ It is concerning the latter that God said, and I will [immediately] cut him off.¹⁸⁸. In Hebrew the Girgashites are referred to as “him” (“it” in English) in the singular because they were separated from the other Canaanite nations and immediately destroyed (Weiser). As to the others, By little and little I will drive them out (v. 29). It is also possible that and I will cut him off means: and I will cut off each one of them. It is like Its branches run over the wall (Gen. 49:22).¹⁸⁹

footnotes: ¹⁸⁷ The Girgashite. See Gen. 10:16. The Girgashite was one of the seven nations inhabiting Canaan. ¹⁸⁸ Translated literally. J.P.S. reads; I will cut them off ¹⁸⁹ The meaning of which is that each one of its branches runs over the wall. According to I.E. when Scripture refers to the many by the singular, it may mean each one of the many. See I.E. on Gen. 49:22 and the notes thereto.

THOU SHALT NOT BOW DOWN TO THEIR GODS. This is what I referred to earlier when I said that the Book of the Covenant¹⁹⁰ opens and closes with a warning against idol worship. For Ye yourselves have seen (Ex. 20:19), which opens the Book of the Covenant, is a warning against idolatry, as is for they will be a snare unto thee (v. 33), which closes the book. However, there is a difference between the two. At the beginning of the book God commanded [Israel] not to make a god of silver alongside the Lord. At the end of the book He commanded Israel to uproot from the land of Canaan all the idols that its inhabitants had made. For whoever worships idols violates, as it were, all the negative commandments of the Torah. Furthermore, all of the positive commandments which he observes are of no avail to him in this world or in the next world.

footnotes: ¹⁹⁰ Ex. 24:7 speaks of the Book of the Covenant. According to I.E. the Book of the Covenant consists of Ex. 20:19 through Ex. 23:33. When Moses later wrote the entire Pentateuch he incorporated it into the Torah.

AND YE SHALL SERVE THE LORD…HE WILL BLESS THY BREAD AND THY WATER. Its meaning is, you shall serve only the Lord who took you out of the house of bondage and brought you to the land of nations which served other gods who were not able to save them from your hands. Serving God is defined as doing all that the Lord has commanded, namely, to love the Lord, to cleave unto Him, to swear by His name, to pray to Him, to sacrifice the daily and the additional offerings unto Him and to honor Him by giving tithes. One who does the above has his reward with him.¹⁹¹ The latter consists of the following four things¹⁹² which he will receive in this world. One, And He (God) will bless thy bread and thy water. Two, I (God) will take sickness away from the midst of thee. Three, None shall miscarry, nor be barren, in thy land (v. 26). Four, The number of thy days I (God) will fulfill (Ibid.). Now all of these rewards pertain to the body. In addition, God will do the reverse of these blessings to your enemies; namely, I will send My terror before thee (v. 27); And I will send the hornet before thee (v. 28).

footnotes: ¹⁹¹ Is assured of his reward. ¹⁹² Mentioned in our verse.

Abraham the author writes: There are some great scholars who are very learned in the two laws¹⁹³ but have not studied the sciences. I therefore cannot begin to explain the abovementioned blessings without first mentioning a bit of the sciences.¹⁹⁴ Man’s body comes from the lowest world. However, man’s soul (neshamah), which is tied to the body,¹⁹⁵ comes from on high. There are two powers that are intermediate between the body and the soul. These two powers are referred to in the main in Hebrew as ru’ach (spirit) and nefesh (life force, appetite, desire), for the soul (neshamah) is the rational part of man and its place is in the brain of man. From it comes the power of all emotions and the desire to move.¹⁹⁶ The ru’ach (spirit) is situated in the heart. Life depends on the ru’ach. The ru’ach desires to dominate; that is, it seeks to overcome all opposition. It is the source of anger. Solomon similarly said, Be not hasty in thy spirit (ruchakha) to be angry (Eccles. 7:9), and A fool spendeth all his spirit (rucho) (Prov. 29:11). The seat of the nefesh (life force, appetite, desire) is in the liver. It is the nefesh that desires to eat. It is thus written, because thy soul (nafshekha) desires (Deut. 12:20). The nefesh is the source of sexual desire. Now some people are created in such a way that these three souls are strong. In others they are weak. In other instances one soul is strong, another weak, or neither weak nor strong. Now, people fall into twenty-seven categories.¹⁹⁷ God gave the Torah to strengthen, to intensify, and to increase the power of man’s supernal soul. When this happens the body does not rule over it. However, if the Torah is not observed, then the body overpowers the neshamah. I will explain¹⁹⁸ with the following parable. We know from the teachings of the sciences that any person whose constitution is overcome by red bile will be angry, for this is the nature of fire¹⁹⁹ and red bile is like fire. Now when the neshamah is unintelligent it pursues the wants of the body because it cannot overcome its desires. Additionally, let us consider a person who is not by nature hot. If another person comes along and curses him to the point where he becomes angry, he begets heat in his body which was not there before he became angry. God the exalted, in his kindness, chose Israel and taught them His Torah. If Israel observes the Torah they become wise. Their wisdom guides them in a straight path to all things that will not harm them. The general rule is: the body must be subservient to the dictates of the soul (neshamah) rather than the soul being subservient to the dictates of the body. When the soul (neshamah) is strong, then the heavenly power known as nature, which preserves the body, grows in might. Now our verse tells us that God’s blessing shall be upon all our food and drink. For there is a curse that adversely effects the power of nature, as in Thou shalt eat, but not be satisfied (Micah 6:14). Observe that all illnesses come from the food that enters the body. Now a person who observes the Torah will not fear them. This is the meaning of and He will bless thy bread. There are other diseases that come from outside the body due to a change in the air caused by a shift in the arrangement of the planets. It is concerning this that our verse states, and I will take sickness away from the midst of thee. Look, a person who observes the Torah has no need for a physician along with God the Revered. Scripture thus writes, yet in his disease he sought not to the Lord, but to the physicians (II Chron. 16:12). I have thus spoken on the science of medicine. I will now speak on the science dealing with the heavenly bodies. Note that what befalls human beings depends on the alignment of the planets and what their arrangement indicates at the time of a person’s birth. The aforementioned is extremely difficult to understand. If a woman is born under an arrangement that decrees she will not be able to carry her children to term, then it will be the nature of her womb to abort the children in it. The same is true if the woman is born under an arrangement that decrees that she be barren and not have children. Now if a person who is born under an arrangement of the planets that determines that he will have a physical makeup that is unable to beget children cleaves to God, then if he truly cleaves to God, the revered God will strengthen the power of this man’s kidneys and see to it that his sperm functions properly so that he will be able to have children. God therefore told Abraham, I am God Almighty; walk before Me, and be thou whole-hearted (Gen. 17:1). This is what the rabbis meant by “Cease thy planet gazing.”²⁰⁰ 156a (Soncino): “How do we know that Israel is immune from planetary influence? Because it is said, And He brought him (Abraham) forth from abroad (Gen. 15:5). Abraham pleaded before the Holy One, blessed be He, ‘Sovereign of the Universe! one born in mine house is mine heir’ (Gen. 15:3). ‘Not so’, He replied, ‘but he that shall come forth out of thine own bowels’ (Gen. 15:4). ‘Sovereign of the Universe!’ cried he, ‘I have looked at my constellation and find that I am not fated to beget child.’ Go forth from [i.e., cease] thy planet (gazing), for Israel is free from planetary influence.” God told Abraham, “If you make a treaty to serve Me, I will greatly multiply you, as I will overcome what nature has decreed for you.”²⁰¹ This is not a victory over the arrangements of the stars,²⁰² for they were not created to do good or ill to the lowest world. On the contrary, they always go and do the service of God, as that is what they need to do. The inhabitants of the lowest world receive a thing and its opposite²⁰³ from them in accordance with their desire. Thus if we observe the Torah we will not receive evil from the heavenly bodies.²⁰⁴ I will yet speak on this in the Torah portion Ki Tissa.²⁰⁵ The third blessing²⁰⁶ (v. 26). is a blessing to the effect that all of Israel have children and that none of their children die in the lifetime of their parents.

footnotes: ¹⁹³ The written Torah and the oral Torah. ¹⁹⁴ I.E. held that a person cannot fully comprehend the Torah if he or she is ignorant of the sciences. ¹⁹⁵ During a person’s lifetime. ¹⁹⁶ That is, the desire to move the body (Krinsky). ¹⁹⁷ There are 27 possible combinations of the three souls, or powers, in their three possible states: strong, weak, and intermediary. See Krinsky and Filwarg. ¹⁹⁸ How the soul can or cannot overcome the body’s desires. ¹⁹⁹ It is the nature of fire to consume. So too with anger, which takes over the body. ²⁰⁰ See Sabbath ²⁰¹ Ibn Ezra’s explanation of the Rabbinic reconstruction of Gen. 25. ²⁰² I.E. seems to indicate that God does not change the laws of nature. Maimonides had a similar notion. According to Maimonides miracles were built into nature. ²⁰³ That is, good or bad. ²⁰⁴ This is how God set up the laws of astrology. ²⁰⁵ Ex. 30:11; 34:35. ²⁰⁶ None shall miscarry, nor be barren

[BARREN.] The reference is both to one’s wife and to his cattle.

[THE NUMBER OF THY DAYS I WILL FULFILL.] This, the fourth blessing, is a blessing for long life. We know that there is a fixed and established time to every person’s life in accordance with the heat and moisture which are the natural components of the human body. One’s life is not fixed in accordance with the foreign fire²⁰⁷ and foreign moisture which are unnatural components of the body.²⁰⁸ The person who cleaves to God strengthens his body’s heat and moisture through the power of his soul. Such a person will live longer than his allotted life span. We thus read, The fear of the Lord prolongeth days (Prov. 10:27). It is also stated, In the midst of his days he shall leave them (Jer. 17:11).²⁰⁹ We further read, but the Lord shall smite him; or his day shall come to die (I Sam. 26:10). Now a person who dies in war or in a plague does not die on the day set aside for his death in accordance with the nature of the heat and moisture in his body. He dies because of outside events. Now if a person cleaves to God, the Lord will save him from all of these things. We find that the Torah states, lest he die in battle (Deut. 20:5). We also read, why shouldest thou die before thy time (Eccles. 7:17). This does not contradict the science of astrology. For a star’s decree is dependent upon many things, as I will explain in commenting on so that we are distinguished, I and Thy people (Ex. 33:16). Scripture therefore states, behold, I will add unto thy days (Is. 38:5). Why should I continue to go on and on?²¹⁰

footnotes: ²⁰⁷ Possibly a reference to fever. ²⁰⁸ In other words, illness can cut short a person’s normal life span. ²⁰⁹ Which indicates that doing evil will lead to the shortening of one’s life. ²¹⁰ When I have adequately made my point already.

I WILL SEND MY TERROR. The reference is to a fear in the soul. The body immediately weakens.²¹¹ This is what and I will make all thine enemies’ necks towards thee²¹². refers to. Its meaning is: your enemies will turn their necks to you; that is, they will flee from you when you look at them.

footnotes: ²¹¹ When fear seizes the soul. ²¹² Translated literally. J.P.S. reads, and I will make all thine enemies turn their backs unto thee

AND I WILL SEND THE HORNET. The reference is to a plague in the body which saps its strength. The word tzirah (hornet) comes from the same root as tzara’at (leprosy).²¹³ should be rendered, and I will send the plague. Scripture mentions three of the seven Canaanite nations. However, the same applies to all of the other Canaanite nations. It is also possible that this plague ravaged these three nations more than it did the others.²¹⁴

footnotes: ²¹³ According to I.E., And I will send the hornet ²¹⁴ Hence Scripture mentions only these three.

I WILL NOT. Rabbi Saadiah Gaon says that this²¹⁵ will serve as a sign. When Israel will see that they have become fruitful and multiplied, then the seven nations will be uprooted.²¹⁶ However, there is no need for this interpretation, for Scripture²¹⁷ mentions the reason that God will not drive out the Canaanites in one year, namely, lest the land become desolate. The borders of the Land of Israel will be too large for those who left Egypt to be able to settle all of it.²¹⁸ Pen (lest) in lest the land is like pen (lest) in lest the fulness of the seed….be forfeited (Deut. 22:9).²¹⁹ means lest.

footnotes: ²¹⁵ The reference is to verse 30. ²¹⁶ Saadiah’s paraphrase of verse 30. ²¹⁷ In our verse. ²¹⁸ I.E.’s interpretation of verse 30. If God expelled its inhabitants in one year the land would become desolate. ²¹⁹ In other words, the term pen

BY LITTLE AND LITTLE. Until you increase and are able to inhabit the entire land. Scripture now goes on to describe the length and breadth of the land.

AND I WILL SET THY BORDER. This is what May he have dominion also from sea to sea, And from the River unto the ends of the earth (Ps. 72:8) refers to. The River²²⁰ refers to the Euphrates.

footnotes: ²²⁰ In our verse and in Psalms. See I.E. on Ps. 72:8.

THOU SHALT MAKE NO COVENANT WITH THEM. Do not make a covenant with them in any case.²²¹

footnotes: ²²¹ Regardless of the size of your borders.

[NOR WITH THEIR GODS.] Its meaning is, you shall destroy their gods.²²² means you shall destroy their gods.

footnotes: ²²² Thou shalt make no covenant with them

THEY SHALL NOT DWELL IN THY LAND. When you increase, you shall destroy and annihilate all the seven nations. The Book of the Covenant ends here.