YE SHALL MAKE YOU NO IDOLS. Scripture speaks of an Israelite who was sold to a non-Jew.¹ It therefore warns the Israelite against the worship of idols. He (the Israelite slave) must not serve his master in anything relating to an idol. The Israelite shall also not serve his master on the Sabbath.² The foreigner can purchase an Israelite only under these conditions.

footnotes: ¹ Lev. 25:47-55. ² Hence the Sabbath was mentioned in verse 2.

AND REVERENCE MY SANCTUARY. By coming to the sanctuary during the three pilgrimage festivals. It is possible that Scripture states Ye shall make you no idols because Scripture had earlier stated, they are My servants (Lev. 25:55). Now, since they are My servants they shall serve Me alone and not other gods.

NEITHER…A GRAVEN IMAGE. The meaning of pesel (a graven image) is known.

OR A PILLAR. For a graven image.³

footnotes: ³ According to I.E. Scripture only prohibited a pillar made for the purpose of idol worship. See I.E. on Deut. 16:22 (Vol. 5, p. 117).

FIGURED. Maskit (figured) is a noun. It is similar to marbit (increase) (Lev. 25:36).⁴ and have similar forms. The root of maskit is sin, kaf, heh. The root of marbit is resh, bet, heh. Maskit refers to a stone with figures on it. It is related to the word maskiyyot (imaginations) in the imaginations of their heart (Ps. 73)⁵ and sekhiyyot (imagery) in delightful imagery (Is. 2:16).

footnotes: ⁴ Both words are nouns that come from a root that end in a heh ⁵ That which their hearts see.

NEITHER SHALL YE PLACE…IN YOUR LAND. This⁶ is the way pagans worship Mercury.

footnotes: ⁶ Setting up a stone with figures on it.

FOR I AM THE LORD YOUR GOD. You shall bow to Me. It⁷. is so explained in the Jerusalem Targum.⁸ by setatyu chakik be-tziyurin (a stone engraved with images).

footnotes: ⁷ The meaning of even maskit ⁸ The reference is to what is now referred to as Targum Jonathan. The latter renders even maskit

YE SHALL KEEP MY SABBATHS. The Sabbatical years.

AND REVERENCE MY SANCTUARY. The year of Jubilee, for Scripture clearly states, it⁹ shall be holy unto you (Lev. 25:12).I believe that Scripture employs My sabbaths in the sense of And from one sabbath to another, Shall all flesh come to bow before Me¹⁰ (Is. 66:23),¹¹ refers to the seventh day of the week, not to the Sabbatical year. for Scripture mentions to bow down unto it¹² 38 and Filwarg. Mikra’ot Gedolot reads, and not (ve-lo) because Scripture mentioned to bow down unto it. The reading in Mikra’ot Gedolot is very hard to explain and appears to be in error. See Filwarg. (v. 1).¹³ indicates that My sabbaths refers to the seventh day of the week, not to the Sabbatical year. For Is. 66:2 tells us that the Sabbath is the time that people are to come and bow before the Lord. The meaning of Ye shall keep My sabbaths is you shall come every Sabbath to bow before Me, and not to a stone with figures on it. You shall come to My sanctuary alone. Note, Scripture mentions the chosen day,¹⁴ for this day, as I have previously noted,¹⁵ was chosen for the worship of God. Scripture also mentions the chosen place.¹⁶

footnotes: ⁹ The year of Jubilee. ¹⁰ Translated literally. ¹¹ In other words, My sabbaths ¹² So Vat. Ebr. ¹³ To bow down unto it ¹⁴ The Sabbath. ¹⁵ See I.E. on Ex. 20:8 (Vol. 2, pp. 425,426). ¹⁶ God’s sanctuary.

The meaning of for I am the Lord is, for I rested from all work on the Sabbath and My glory dwells in the sanctuary. Scripture therefore says and reverence.¹⁷

footnotes: ¹⁷ My sanctuary.

IF YE WALK IN MY STATUTES, AND KEEP…AND DO. This is a commandment to study, to teach, and to observe.

[THEN I WILL GIVE.] The vav in ve-natati (then I will give) is like the vav in ve-ha’aretz (now the earth) in Now the earth was unformed and void (Gen. 1:2).¹⁸ in ve-natati (then I will give), like the vav in ve-ha’aretz (now the earth), does not introduce an independent verse. According to I.E. the meaning of ve-natati is not “and I will give,” but “then I will give.” For the vav in ve-ha’aretz, see I.E. on Gen. 1:2 (Vol. 1, p. 30). When a word which has a vav prefixed to it¹⁹ (then 1 will give). is ultimately accented,²⁰ (then I will give). the word is an imperfect. When it is penultimately accented it is in the perfect. The above is, aside from a few instances, always the case.

footnotes: ¹⁸ In other words, the vav ¹⁹ Such as ve-natati ²⁰ As is the case with ve-natati

HER PRODUCE. The word yevulah (her produce) is related to the word vul (food) in Surely the mountains bring him forth food (Job 40:20). We do not know whether the yod in yevul is a root letter or is like the yod in yekum (living substance) (Gen.7:23),²¹. which is not a root letter.

footnotes: ²¹ From the root kof, vav, mem

THRESHING SHALL REACH UNTO THE VINTAGE. Note, when thou gatherest in thy labors out of the field (Ex. 23:16) is now explained as meaning from the field and the vineyard.²²

footnotes: ²² Field in Ex. 23:16 refers to these two types of produce, for our verse speaks of threshing and vintage.

YE HAVE ENOUGH. Sova (enough) is an infinitive.²³ is a variation of li-sebo’a.

footnotes: ²³ Even though it has the form of a verb. La-sova

SAFELY. La-vetach (safely) has the same meaning whether spelled with a lamed or not.²⁴ (and dwell in…safely). I.E. says that the verse would have the same meaning if it read vi-yeshavtem betach. The same is true of the word levadad (alone) (Num. 23:9).²⁵ and levad have the same meaning. Note, Scripture mentions sova (enough) first,²⁶ for that is most important.

footnotes: ²⁴ Our verse reads vi-yeshavtem la-vetach ²⁵ Levadad ²⁶ The blessing of abundance of food is mentioned before other divine gifts.

Scripture states, and dwell in your land safely, because people wander from their place in days of famine. Its meaning is similar to it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be (Gen. 4:12).

AND I WILL GIVE PEACE IN THE LAND. Among yourselves.

AND NONE SHALL MAKE YOU AFRAID. No evil beast and no enemy.²⁷ On the contrary, you will chase your enemies and they shall fall before you.

footnotes: ²⁷ Shall make you afraid.

The greater wonder shall be that a small number of you shall pursue a large number of your enemies. I have previously informed you in my book Moznayim that ten, one hundred, a thousand, and ten thousand are round numbers.²⁸ It is customary for one who magnifies a number to say “one to ten.”²⁹ Compare, but thou art worth ten thousand of us (II Sam 18:3).³⁰ Scripture here mentions that a hundred shall be chased by five.³¹ Note, Scripture doubled the number used by the one who magnifies.³² Each one of a hundred Israelites shall chase a hundred of their enemies.³³. There are those who say that Scripture adds to the number because the number is increased when the individuals come together.³⁴ Similarly, How should one chase a thousand (Deut. 32:30).³⁵. Here too the Israelites accomplish more when they fight together. There is no need for this.³⁶

footnotes: ²⁸ Literally, are the sum of the count. The ones end in ten, the tens end in a hundred, the hundreds end in a thousand, and the thousands end in ten thousand. I.E.’s point is that if a person wants to exaggerate “ones,” he says ten; if he wants to exaggerate tens, he says a hundred; to exaggerate hundreds he says a thousand; if he wants to exaggerate thousands, he says ten thousand. ²⁹ If one wants to say that one person shall pursue many, one says he shall pursue ten. If one wants to say that a hundred shall pursue many, one says one hundred shall pursue a thousand, and so forth. ³⁰ Ten thousand is not to be taken literally. ³¹ The usual way of making the point that Scripture is making is to say that ten shall pursue a hundred. ³² If ten chase a hundred, then five chase fifty. However, Scripture tells us that five shall purse a hundred. Hence it doubles the amount that the Israelites would pursue. ³³ For Scripture states, and a hundred of you shall chase ten thousand ³⁴ Five Israelites shall chase a hundred of their enemies but a hundred Israelites shall chase ten thousand of their enemies because a hundred Israelites fighting together can achieve a greater victory per person than five Israelites fighting together. ³⁵ The verse continues, And two put ten thousand to flight ³⁶ For Scripture employs exaggerated numbers which are not to be taken literally.

AND YOUR ENEMIES SHALL FALL. This is stated a second time.³⁷ The repetition indicates that they will fall time after time. They will not rise again.

footnotes: ³⁷ Scripture had already stated in the previous verse that Israel’s enemies would fall before them.

AND I WILL HAVE RESPECT UNTO YOU. To greatly increase your wealth, to make you fruitful, and to multiply you with sons and daughters. It appears to me that and make you fruitful is the reverse of the barren womb (Prov. 30:15).³⁸

footnotes: ³⁸ In this case our verse is to be understood as, I will ensure that you are not barren and I will multiply you.

AND WILL ESTABLISH MY COVENANT WITH YOU. In that you will be as the stars of heaven for multitude (Deut.1:11) and as the dust of the earth (Gen. 13:16).

AND YE SHALL EAT OLD STORE LONG KEPT. Amazingly, even though you shall be numerous there shall be so much produce that whoever will want to, shall eat from the old store and also from the old store long kept, which is older than the old store. The word noshan (long kept) is a nifal. There will be those who shall remove the old store from their house to make room for the new produce, for they will have no place to store it.³⁹. There is a commentator who says that the meaning of and ye shall bring forth is you shall take it out to the field.⁴⁰

footnotes: ³⁹ I.E.’s interpretation of and ye shall bring forth the old from before the new ⁴⁰ To use as seed for the new crop.

AND I WILL SET MY TABERNACLE. You will not fear that you might ever lack anything, for My glory shall dwell among you. I am not like a human being who abhors to dwell in one place.⁴¹ Furthermore, when you go into the land of your enemies⁴² and the temple is no longer among you,⁴³ My glory shall go with you. Note, I shall be your God. You shall be My people, for I took you out of the land of Egypt for that purpose.

footnotes: ⁴¹ I.E. might be hinting here as to why he chose a transient life. ⁴² When you go into exile. ⁴³ For it will be destroyed.

AND I HAVE BROKEN THE BARS OF YOUR YOKE. Scripture employs the metaphor of a plowing bullock⁴⁴ that works the land of its owner, for Israel was forced to work as slaves in improving the land. The latter is clearly stated.⁴⁵

footnotes: ⁴⁴ Israel is compared to a plowing bullock who has a yoke attached to its neck. ⁴⁵ Ex. 1:14.

UPRIGHT. Kommemiyyut means upright.

The empty heads say that there are more curses than blessings. However, they do not speak the truth. What Scripture does is to speak of the blessings in general terms. However, it lists the curses in detail in order to frighten and scare the listeners. What I say will be clear to the one who reads the text carefully.

ALL THESE COMMANDMENTS. These that are written.⁴⁶

footnotes: ⁴⁶ The commandments written in the Torah.

BUT BREAK. The word le-hafrekhem (but break) is grammatically irregular,⁴⁷ or la-haferkhem for the forms of verbs change.⁴⁸

footnotes: ⁴⁷ The usual form is la-hafirkhem ⁴⁸ That is, Scripture occasionally employs irregular forms.

AND I WILL APPOINT…OVER YOU. As one who is appointed over another does whatever he wants, to him.

TERROR…EVEN CONSUMPTION AND FEVER. Common diseases. The meaning of et⁴⁹ (even) is “with”.

footnotes: ⁴⁹ Here. See I.E. on Gen. 1:1 (Vol. 1, p. 27).

The meaning of behalah (terror) is that you will be terrified and will not know what to do. There are those who say that behalah (terror) means suddenly.⁵⁰ Many say that shachefet (consumption) and kadachat (fever) are diseases of the seed like blasting⁵¹. and mildew,⁵². for Scripture clearly states that the latter are such diseases (Amos 4:9).⁵³ They say this⁵⁴ (consumption) and kadachat (fever) are diseases of the seed. because our verse states, and ye shall sow your seed in vain. However, there is no need for this,⁵⁵ (consumption) and kadachat (fever) as diseases of the seed on the basis of the verse’s stating and ye shall sow your seed in vain. for the meaning of our verse is that they shall be struck with illnesses⁵⁶ (consumption) and kadachat (fever). and if marauders shall come to the villages they shall then eat their seed, for there will not be anyone to go out and scatter the raiders.⁵⁷.

footnotes: ⁵⁰ The diseases will strike suddenly and you will not be able to guard against them. ⁵¹ Hebrew, shiddafon ⁵² Hebrew, yerakon ⁵³ We know that blasting and mildew are diseases of the seed because Scripture speaks thus of them in Amos 4:9. ⁵⁴ That shachefet ⁵⁵ To interpret shachefet ⁵⁶ That is, with shachefet ⁵⁷ I.E.’s interpretation of and ye shall sow your seed in vain, for your enemies shall eat it

The meaning of that shall make the eyes to fail is that these diseases will darken the eyes and languish the soul. The alef is missing in the word medivot (languish) in and the soul to languish. It is similarly missing in the word mezin (giveth ear) in And a liar giveth ear (Prov.17:4). Some say that the eyes to fail speaks of the eyes of the body⁵⁸ is to be taken literally, not as a metaphor. because it goes on to say and the soul to languish.⁵⁹ However, there is no need for this interpretation.⁶⁰ refers to spiritual pain so does the eyes to fail.

footnotes: ⁵⁸ In other words, the eyes to fail ⁵⁹ The soul will languish because the eyes fail. ⁶⁰ For just as and the soul to languish

AND I WILL SET MY FACE AGAINST YOU. My wrath and My anger.⁶¹ means My anger. Compare, and her countenance⁶² was no more (I Sam. 1:18).⁶³ The meaning of our verse is that those that remain and are not stricken by disease will be smitten before their enemies, should they go out to fight them. At other times they will flee when no one pursues them as in the case of the Aramean camp.⁶⁴

footnotes: ⁶¹ My face ⁶² Or her face. ⁶³ According to I.E. this is to be interpreted as she no longer was angry. ⁶⁴ See II Kings 7:6,7. The Arameans panicked and fled because they thought that they were about to be attacked by a superior force. In reality, no one was about to engage them.

AND IF YE WILL NOT YET FOR THESE THINGS. The plagues.

SEVEN. The number seven is used for “many” because it is a complete number.⁶⁵ Similarly, For a righteous man falleth seven times (Prov. 24:16); While the barren hath born seven (I Sam. 2:5). Al chatatekhem (for your sins) does not add the number seven to each sin.⁶⁶ does not mean that they will be punished seven times for each sin. Its meaning is, I will punish you again for each sin. Ve-yasafti (then …more) is similar to yasaf (more) in and it went on no more (Deut. 5:19).

footnotes: ⁶⁵ It has special significance. See I.E. on Num. 23:1. ⁶⁶ Then I will chastise you seven times more for your sins

The meaning of al chatatekhem⁶⁷ literally means on your sins. Hence I.E.’s comments. is, because of your sins. Some say that the number seven is to be taken literally.⁶⁸. However, the first interpretation⁶⁹ is correct, for if we count And I will break…(v. 19) as one; your heaven as iron (v. 19) as two; and your earth as brass (v. 19);⁷⁰ And your strength shall be spent in vain⁷¹ (v. 20); for your land…her produce⁷² (v. 20); the trees of the land…their fruit (v. 20), then we have six. Note, the plague of beast of the field (v. 22) makes seven.⁷³ after it states, I will bring seven times more plagues upon you. If Scripture was listing the seven plagues that God would bring upon Israel, then the plague of the beasts would have been mentioned before the statement, I will bring seven times more plagues upon you.

footnotes: ⁶⁷ Al chatatekhem ⁶⁸ This is the opinion of Rashi, Targum Jonathan, and the Sifra ⁶⁹ That the number seven is not to be taken literally. ⁷⁰ As three. ⁷¹ As four. ⁷² As five. ⁷³ Scripture mentions the plague of beast of the field

THE PRIDE OF YOUR POWER. The satiated,⁷⁴ as in But Jeshurun waxed fat, and kicked (Deut. 32:15). When the proud are broken they fall and are brought low.

footnotes: ⁷⁴ From an abundance of food.

AND YOUR STRENGTH SHALL BE SPENT IN VAIN. The strength which you expended in working the soil.

CONTRARY. Many say that the meaning of keri (contrary) is power and might. You will act like a person who hardens his heart and is not afraid that he will be defeated.⁷⁵ The word keri has no neighbor.⁷⁶ Other say that the word keri is related to korot (befallen) in all that had befallen (Gen. 42:29). Its meaning is found in what Scripture says in the account of the Philistines wherein we read, it is not His hand that smote us; it was a chance (mikreh) that happened to us⁷⁷ (I Sam. 6:9). According to both interpretations the word keri is missing a bet.⁷⁸ should be read as if written be-keri. According to I.E. our verse literally reads, And if you walk hardened with Me, or And if you walk in chance with Me. Hence I.E.’s comment. It is like the word sheshet⁷⁹. (six) in for in six days (Ex. 20:11).⁸⁰ Or, ve-im telekhu immi keri (and if you walk contrary unto Me) is to be read as if written ve-im telekhu immi halikhat keri (if you walk, a contrary walk, unto Me).⁸¹ is to be understood as the walk of a person with a hardened heart, or the walk of a person who does not believe in divine providence. In this case the word halikhat is missing from our text. I have already shown you many such instances.⁸² Note, our verse reads according to your sins. God will not add to the sins.⁸³ (v. 18; v. 24) as in addition to or more than your sins. Al chatatekhem (for your sins) (v. 18) is connected to le-yasserah etkhem (chastise you). The meaning of al chatatekhem (for your sins)⁸⁴ is because of your sins.

footnotes: ⁷⁵ According to this interpretation our verse is to be understood as follows: And if you behave (walk) as if that which happens occurs by chance. In other words, if you act as if that which happens is not the result of Divine Providence. ⁷⁶ It is not found again in Scripture. ⁷⁷ According to this interpretation our verse reads, And if you walk in chance with Me, i.e., believing that all that which happens is by chance. ⁷⁸ In other words, keri ⁷⁹ Which is to be read as if written be-sheshet ⁸⁰ Literally, for six days. Hence I.E.’s comments. ⁸¹ According to this interpretation halikhat keri ⁸² Where Scripture omits a word. ⁸³ I.E. notes this so that we do not render al chatatekhem ⁸⁴ Not in addition to or more than your sins.

AND I WILL SEND…AMONG YOU. Ve-hishlakhti (and I will send) is related to the word mashli’ach (send) in behold, I will send (Ex.8: 17).⁸⁵

footnotes: ⁸⁵ In other words, “send” here has the meaning of sending misfortune.

WHICH SHALL ROB YOU OF YOUR CHILDREN. By killing your little ones.

AND MAKE YOU FEW IN NUMBER. By the death of adults.

AND YOUR WAYS SHALL BECOME DESOLATE. For there will be no way that will be secure from the fear of wild animals.⁸⁶ I have previously explained this.⁸⁷

footnotes: ⁸⁶ Literally, animals that are not in the possession of people. ⁸⁷ See I.E. on Lev. 25:7.

YE WILL NOT BE CORRECTED. Tivvaseru (be corrected) is a nifal imperfect.⁸⁸.

footnotes: ⁸⁸ From the root yod, samekh, resh

FOR YOUR SINS. Al chatatekhem (for your sins) is connected to ve-hikketi (and I will smite).⁸⁹

footnotes: ⁸⁹ The sense of our verse being, I (God) will strike you because of your sins.

THE VENGEANCE OF THE COVENANT. Our verse mentions the covenant.⁹⁰ On the basis of this I earlier said⁹¹ that our Torah portion contains the covenant referred to in the Torah reading Now these are the ordinances (Ex. 21:1). The covenant was made on the day Israel promised [All that the Lord hath spoken ] will we do, and obey (Ex. 24:7). The covenant was then made and Moses told them this portion.⁹²

footnotes: ⁹⁰ The only covenant that God made with Israel up to this point was the covenant at Sinai. Hence I.E.’s comment. ⁹¹ See I.E. on Lev. 25:1. ⁹² The blessing and the curses contained in this Torah portion.

AND YE SHALL BE GATHERED TOGETHER WITHIN YOUR CITIES. Because of the sword.⁹³. There I will send the pestilence and the famine. The pestilence and the famine will cause you to desire to be delivered into the hand of the enemy. This is the meaning of and ye shall be delivered into the hand of the enemy. Ve-nittattem (and ye shall be delivered) is a nifal.

footnotes: ⁹³ Mentioned earlier in the verse, a sword…that shall execute the vengeance of the covenant

WHEN I BREAK. Shivri (I break) is an infinitive. It is vocalized with a chirik.⁹⁴. Compare, shikhvah (she lay down) in when she lay down, nor when she arose (Gen. 19:33).⁹⁵ rather than with a small kamatz. The Torah employs the term break because it speaks of the staff of bread.⁹⁶ The latter is a metaphor. We find that Isaiah employs the phrase stay⁹⁷ (a staff). of bread (Is.3:1), for bread stays man’s heart (Ps. 104:15).

footnotes: ⁹⁴ Rather than with a small kamatz ⁹⁵ It too is an infinitive and is vocalized with a chirik ⁹⁶ A staff breaks. ⁹⁷ Hebrew, mishan

TEN WOMEN. Scripture says ten women, for ten is the last of the numbers.⁹⁸. It is the last of the single numbers. See I.E. on verse 6. It was the custom of Israel for each family to bake⁹⁹ one oven full of bread for them to eat for the entire week.¹⁰⁰ The arrangement of the Sabbath bread¹⁰¹. is proof of this.¹⁰²

footnotes: ⁹⁸ Hebrew, sakh ha-cheshbon ⁹⁹ On one day. ¹⁰⁰ According to I.E. the meaning of our verse is that there will be so little food that a lot of women will bake their week’s supply of bread in one oven. ¹⁰¹ The show bread, the lecham ha-panim ¹⁰² A week’s supply of show bread was baked every Friday (Sarim).

AND THEY SHALL DELIVER YOUR BREAD AGAIN BY WEIGHT. For it will consist of a small amount.¹⁰³

footnotes: ¹⁰³ There will be so little food that each morsel will be precious.

AND YE SHALL EAT, AND NOT BE SATISFIED. There are hungry people who are satisfied by eating a little amount of food. However, you will not be satisfied from eating much food.¹⁰⁴

footnotes: ¹⁰⁴ See Rashi, “This is a curse within the intestines upon (which will affect) the bread.”

AND…FOR ALL THIS. By being smitten by this plague. And if in…these things (v. 23) similarly means, and if because of the previously mentioned plagues.

FOR YOUR SINS. This is connected to and I also will chastise you.¹⁰⁵

footnotes: ¹⁰⁵ The import of our verse is, I will curse you for your sins. See I.E. on verse 21.

AND YE SHALL EAT THE FLESH OF YOUR SONS… There is no famine worse than this one.¹⁰⁶

footnotes: ¹⁰⁶ I will bring the worst sort of famine upon you.

You will not have a place to cry out and pray to be saved from the famine, for I will destroy your high places, the place of the sacrifices.

YOUR SUN-PILLARS. Chammnekhem is related to the word chammah (sun).¹⁰⁷. Chammnekhem refers to structures built for the purpose of bowing down to the sun. The nun of chammnekhem is superfluous.¹⁰⁸ It is like the nun of rachamaniyyot¹⁰⁹. (compassion) in women full of compassion (Lam. 4:10).

footnotes: ¹⁰⁷ It comes from the root chet, mem, mem ¹⁰⁸ It is not a root letter and does not serve any grammatical purposes. ¹⁰⁹ From the root resh, chet, mem

YOUR CARCASSES. Pigrekhem means your carcasses. Compare, As a carcass (peger) trodden under foot (Is. 14:19). YOUR IDOLS. Gillulekhem (your idols) is a disparaging term for idols. Gillulekhem is related to the word galal (dung) in sweepeth away dung (I Kings 14:10).¹¹⁰ literally means your dung. The meaning of our verse is that when Israel joins themselves to temples dedicated to idol worship they will be killed there and their enemies will destroy the images of their idols. I (God) will not help them.

footnotes: ¹¹⁰ Gillulekhem

AND MY SOUL SHALL ABHOR YOU. The divine presence shall be removed.

and your cities will then be destroyed and your sanctuaries desolated. Your sanctuaries (v. 31) refers to the temples, which were at first My (God’s) sanctuaries.¹¹¹

footnotes: ¹¹¹ Hence they are referred to as your sanctuaries rather than My sanctuaries.

AND I WILL NOT SMELL THE SAVOR OF YOUR SWEET ODORS. Scripture states this for the heaven and earth are full of God’s glory.¹¹² Scripture writes with regard to Noah, And the Lord smelled the sweet savor (Gen. 8:3).¹¹³ Its meaning is,¹¹⁴ I will not accept a burnt offering from you after this.¹¹⁵

footnotes: ¹¹² Thus Israel may want to offer sacrifices to God after the destruction of their holy place. ¹¹³ The meaning of which is, God accepted Noah’s sacrifice. ¹¹⁴ The meaning of our verse. ¹¹⁵ After I destroy your holy places.

After stating your cities and your sanctuaries, Scripture mentions the land. The reference is to all of the Land of Israel.

SHALL BE ASTONISHED AT IT. There will be so much destruction that the enemies who dwell there will also be astonished. Our verse is in contrast to The joy of the whole earth (Lam. 2:15).

WILL I SCATTER. Ezareh (will I scatter) is a pi’el. Not only will you be scattered but I will also draw out the sword after you.

The meaning of draw out is draw out from its sheath.

AND YOUR LAND. This is connected to the verse which follows it. Its meaning is, when your land shall be desolate it will then be paid for its Sabbaths.¹¹⁶

footnotes: ¹¹⁶ See next verse.

The word tirtzeh means pay. Compare, Till he shall accomplish¹¹⁷ (yirtzeh), as a hireling, his day (Job 14:6); That her guilt is paid off (nirtzah) (Is. 40:2).

footnotes: ¹¹⁷ Or pay, i.e., pay with his labor.

HER SABBATHS. Sabbatical years and Jubilees. It is similarly written, until the land had been paid her sabbaths (II Chron. 36:21). I have explained it there.¹¹⁸

footnotes: ¹¹⁸ We do not have I.E.’s commentary on Chronicles. Radak quotes from it in his commentary on II Chron. 30:18.

DESOLATE. Hashammah (desolate) is a noun. The forms of the nouns change.¹¹⁹ (Ex.23:19); shamah (Jer. 51:37).

footnotes: ¹¹⁹ There are other forms for the word desolate: shemamah

The meaning of as long as it lieth desolate, and ye are in your enemies’ land is that the land will be desolate, for you will not inhabit it. Then the land will not be worked and it will find rest and complete its Sabbaths.

[35. AS LONG AS IT LIETH DESOLATE.] The meaning of as long as it lieth desolate is, the number of years that it shall not be worked. This is explained in Ezekiel.¹²⁰

footnotes: ¹²⁰ The prophet Ezekiel was commanded to lie on his left side for 390 days and on his right side for 40 days. Each of these days represented a year that the Israelites sinned in not observing the Sabbatical years. See Ezek. 4:4-6. Also see Rashi on our verse and on Ezekiel.

AND AS FOR THEM THAT ARE LEFT OF YOU. Scripture says this because it previously stated, and I will draw out the sword after you (v. 33).¹²¹ (v. 36) refers to those who survive the sword’s destruction.

footnotes: ¹²¹ And as for them that are left of you

A FAINTNESS. Morekh (faintness) comes from a double root.¹²². Similarly, the word mo’al (lifting up) in with the lifting up of their hands (Neh. 8:6).¹²³. The word morekh is related to the word rakh (faint) in and faint-hearted (Deut. 20:8). They will be so scared that the sound of a driven leaf shall chase them. Niddaf (driven) is an adjective in the nifal. The root nun is swallowed.¹²⁴ is nun, dalet, peh. The nun in niddaf is the root of the nifal form.

footnotes: ¹²² It comes from the root resh, kaf, kaf ¹²³ From the root ayin, lamed, lamed ¹²⁴ The root of niddaf

ONE UPON ANOTHER. Whom he loves.

TO STAND. Tekumah (stand) is a hifil.¹²⁵ form. It comes from a root whose middle root letter is a vav.¹²⁶. The aforementioned is so because of the tav.¹²⁷ in tekumah indicates that tekumah is a noun in the hifil form. It is the same case with the word terumah (offering).¹²⁸ form.

footnotes: ¹²⁵ That is, a noun in the hifil ¹²⁶ Its root is kof, vav, mem ¹²⁷ The tav ¹²⁸ It is noun in the hifil

SHALL EAT YOU UP. It is the norm for most of those exiled to other places to die because of the effect that the change in the air and the water has upon them.

AND THEY THAT ARE LEFT. And from those that are left.

[SHALL PINE AWAY.] Yimmakku (shall pine away) follows the form of yissabbu (turned) in they turned not (Ezek. 1:9). Both words come from a double root.¹²⁹ comes from the root mem, kof, kof. Yissabbu comes from the root samekh, bet, bet. Yimmakku is related to the word hamak (consume away) in Their flesh shall consume away (Zech. 14:12) and mak (rottenness) in there shall be rottenness (Is. 3:24).

footnotes: ¹²⁹ Yimmakku

AND ALSO IN THE INIQUITIES OF THEIR FATHERS SHALL THEY PINE AWAY WITH THEM. Its meaning is like that of Our fathers have sinned (Lam. 5:7). I explained this in my commentary on Lamentations.¹³⁰

footnotes: ¹³⁰ I.E. there explains Lam. 5:7 as meaning our sins were joined to the sins of our fathers and the combinations of our and our father’s sins reached the stage where punishment was due. However, when the bill came due our fathers were no longer alive and they thus escaped punishment.

AND THEY SHALL CONFESS. Ve-hitvaddu (and they shall confess) is a hitpa’el.

IN THEIR TREACHERY WHICH THEY COMMITTED AGAINST ME. Which their fathers committed against Me.

AND ALSO THAT THEY HAVE WALKED CONTRARY UNTO ME. These, their children, have walked contrary unto Me.

I ALSO. Did the same thing to them.¹³¹ (God) also will walk contrary unto them. I punished them by bringing them into the land of their enemies until their uncircumcised heart will be humbled. I will explain it¹³² (also) in the phrase af ani (I also). The word af appears unnecessary. Hence I.E.’s comment. later.

footnotes: ¹³¹ I ¹³² The use of the term af

THEY THEN BE PAID THE PUNISHMENT OF THEIR INIQUITY. Yirtzu (be paid) means they will compensate and pay.

THEN WILL I REMEMBER MY COVENANT. My covenant is to be read as if written twice. Then will I remember My covenant with Jacob¹³³ is to be interpreted as if written, Then will I remember My covenant, My covenant with Jacob. Compare, even the prophesy, Oded the prophet¹³⁴ (II Chron. 15:8), which is to be read as if written, even the prophesy, the prophesy of Oded the prophet; your heads, your tribes (Deut. 29:9), which is to be read as if written, your heads, the heads of your tribes. The Gaon says that the reason Scripture mentions Jacob first¹³⁵ is that all of his years were in the covenant.¹³⁶

footnotes: ¹³³ Our verse literally reads, “Then will I remember My covenant Jacob.” Hence I.E.’s comment. ¹³⁴ Translated literally. ¹³⁵ Scripture usually lists the patriarchs in order. It starts with Abraham and concludes with Jacob. However, here it starts with Jacob. Hence I.E.’s comment. ¹³⁶ The covenant that God made with Abraham. See Gen. 17:1-14. Jacob was born after God entered into the covenant with Abraham. Thus Jacob spent his entire life under the covenant. This was not the case with Abraham. Isaac also was born under the covenant. However, Scripture did not start with him, for one cannot start a list from the middle.

FOR THE LAND SHALL LIE FORSAKEN WITHOUT THEM. This means I will also remember the land that paid off its Sabbaths and was forsaken without them. I will also remember that they paid for their sin.

BECAUSE, EVEN BECAUSE. The first because corresponds to they rejected Mine ordinances. The second one corresponds to and their soul abhorred My statutes. The bet of ve-ya’an (even because) is superfluous. It is like the bet of ba-rishonah (in the beginning) (Gen. 13:4).¹³⁷ of ba-rishonah is superfluous. See I.E. on Gen. 1:1 (Vol. 1, p. 21).

footnotes: ¹³⁷ According to I.E. the bet

AND YET FOR ALL THAT. Ve-af gam zot (and yet for all that) is an elegant phrase.¹³⁸ literally means, and even, even this. Scripture could have read ve-af zot or ve-gam zot. One word would have sufficed. We find this in all of Scripture.¹³⁹ Compare, ha-rak akh be-mosheh (hath indeed…only with Moses) (Num. 12:2);¹⁴⁰ or ha-akh be-mosheh. ha-mibbeli en kevarim¹⁴¹ or ha-in kevarim. (because there were no graves) (Ex. 14:11).

footnotes: ¹³⁸ It is poetic. Ve-af gam zot ¹³⁹ Scripture employs similar phrases in many other places. ¹⁴⁰ Scripture could have read ha-rak be-mosheh ¹⁴¹ Scripture could have read ha-mibbeli kevarim

I WILL NOT REJECT THEM…TO DESTROY THEM UTTERLY. But I will punish them until their hearts are humbled.

NEITHER WILL I ABHOR THEM. Ge’altim (will I abhor them) means I did not turn away from them.¹⁴² Or, it means I did not abhor them.

footnotes: ¹⁴² I did not treat them as an abhorrent thing.

TO BREAK MY COVENANT. Which I made with them by oath. Even though, as Scripture states, they broke My covenant, I will not break My covenant with them, for I am the Lord.

BUT I WILL FOR THEIR SAKES REMEMBER. Forever.

THE COVENANT OF THEIR ANCESTORS.¹⁴³ (literally, the first). The reference is to the covenant made at Sinai. Scripture refers to this generation as “the first,”¹⁴⁴ in contrast to their descendants who will be exiled in the land of their enemies. Some say that the reference is to the “patriarchs of the world,”¹⁴⁵ and the meaning of whom I brought forth¹⁴⁶ is those to whom I swore that I would free their children from slavery. The first interpretation appears to me to be the correct one.

footnotes: ¹⁴³ Hebrew, rishonim ¹⁴⁴ At first glance “the first” should refer to the patriarchs. ¹⁴⁵ Abraham, Isaac, and Jacob. ¹⁴⁶ God did not take the patriarchs out of Egypt.

THESE ARE THE STATUTES AND ORDINANCES. These statutes and ordinances are recorded in the Torah portion Now Jethro…heard (Ex. 18:1); Now these are the ordinances (Ex. 21:1), and In mount Sinai (Lev. 25:1).

WHICH THE LORD MADE BETWEEN HIM AND THE CHILDREN OF ISRAEL. This alludes to the covenant made at Sinai, for after the tabernacle was erected and the glory was present in the tent of meeting, Moses did not ascend Mount Sinai. Scripture also mentions the section of valuations here because it was related to Moses at Mount Sinai. The latter is clearly stated at the end of the portion.¹⁴⁷ For¹⁴⁸ the beginning of the Book of Numbers, And the Lord spoke unto Moses in the wilderness of Sinai, in the tent of meeting (Num. 1:1), is similar¹⁴⁹ rather than be-sefer. See Filwarg and Krinsky. to the opening of the Book of Leviticus.¹⁵⁰

footnotes: ¹⁴⁷ Lev. 27:34. ¹⁴⁸ This refers back to I.E.’s first sentence in his comment on this verse. ¹⁴⁹ Reading ke-sefer ¹⁵⁰ It too indicates that God spoke to Moses in the tent of meeting. See I.E. on Num. 1:1 (Vol. 4, p. 4): “This verse informs us that Moses did not go up to Mount Sinai since God’s glory was now present in the tent of meeting.”