ספר דברים - פרשת כי תבא - כח:ז-סט - ששי

Hashem will give your enemies, those who rise up against you, to be struck down before you. They will come out against you on one road, but they will flee from before you in seven different directions. The verse is describing how, when Hashem is with you, your enemies will be defeated in a way that is both obvious and dramatic. They might come together as a unified force, but when they are struck with fear and defeat, they scatter in all directions, unable to maintain their unity. The use of the number seven here is significant; it is often used in Chumash to represent many or various ways, not just literally seven. So, the idea is that your enemies will be so frightened and disorganized in their retreat that they will run away in every possible direction, not just one.

Rashi explains the phrase "u'veshiv'a drachim yanusu lefanecha"—that they will flee before you in seven ways—means that this is the nature of people who are panicked and afraid. When people are terrified and running away, they scatter in all directions, not just one. Rashi says, "kein derech hanivholim livroach, mitpazrin lechol tzad"—so is the way of those who are frightened: they disperse to every side. In other words, the verse is describing the chaos and panic of your enemies as they flee, emphasizing how complete their defeat will be.

Hashem will command the blessing to be with you in your storehouses and in everything you put your hand to do. He will bless you in the land that Hashem your God is giving you. The verse is saying that Hashem's blessing will be present not just in your possessions, but in all your efforts and activities. The word "ba'asomecha"—in your storehouses—sometimes is explained in the Gemara as referring to something that is hidden from the eye, "davar hasamu min ha'ayin." The blessing is especially effective when it is on things that are not visible, that are stored away and not counted or measured openly. So, Hashem's blessing will be on your hidden stores, on everything you do, and in the land itself that Hashem is giving you.

Hashem will establish you as a holy nation to Himself, as He has sworn to you, if you keep the mitzvos of Hashem your God and walk in His ways. The verse is saying that Hashem will make you into a special, holy people, set apart for Him, but this is conditional on your observance of the mitzvos and your conduct—"veholachta bidrochov"—going in His ways. This means not just doing the mitzvos, but also emulating Hashem's attributes, acting with kindness, justice, and righteousness. The establishment of the Jewish people as a holy nation is both a promise and a responsibility, tied to their behavior and commitment to Hashem's commandments.

All the nations of the earth will see that the name of Hashem is called upon you, and they will fear you. The verse is describing a level of recognition and respect that the Jewish people will have among the nations, because they are clearly associated with Hashem. The nations will see that Hashem's name is upon you, and this will inspire awe and fear. The teacher mentions that this is explained in the Gemara as referring to the tefillin shel rosh—the head tefillin—which is a visible sign of Hashem's name on the Jewish people, and this causes the nations to be afraid of them. The idea is that the presence of Hashem is so evident that it commands respect and fear from others.

Hashem will increase you for good, in the fruit of your womb (meaning children), in the fruit of your animals (your cattle), and in the fruit of your land. This will take place on the land that Hashem swore to your fathers to give to you. The verse is promising abundance and blessing in all areas: children, livestock, and produce of the land. The blessing is not just material, but also a fulfillment of Hashem's promise to the forefathers, that their descendants would inherit and prosper in the land. The teacher notes that these blessings are comprehensive, covering every aspect of life and prosperity in Eretz Yisroel.

Hashem will give you His good treasure, which is the heavens, to give rain to your land in its proper time, and to bless all the work of your hands. You will lend to many nations, but you yourself will not need to borrow. The teacher explains that this means Hashem will open up the heavens for you, providing rain at the right time, and blessing everything you do. The phrase 'His good treasure' refers to the heavens, and the rain is a sign of blessing. The teacher also notes that you will be in a position of strength, lending to other nations, but not needing to borrow from them, which is a sign of prosperity and blessing.

Hashem will make you the head and not the tail, and you will be only above and not below, because you will listen to the mitzvos of Hashem your God that I command you today, to guard and to do them. The teacher explains that this means you will be on top, not on the bottom, and you will always be in a position of leadership and strength. The reason for this is because you listen to the mitzvos of Hashem, to keep and to do them. The teacher also points out that the phrase 'today'—hayom—has been discussed earlier, and Rashi explained that it means the mitzvos should always be new in your eyes, as if you received them today. It also refers to the fact that the Bnei Levi accepted the Torah at that time, and the Jewish people said they also wanted the Torah, as Rashi brought down. So the idea is that by keeping the mitzvos, you merit to be on top and to have Hashem's blessings.

You shall not turn away from all the things that I command you today, neither to the right nor to the left, to go after other gods to serve them. The teacher explains that this means you should not deviate from the mitzvos, not to the right or to the left, and not to follow after other gods to serve them. The emphasis is on staying true to Hashem's commandments and not being led astray by other influences or idol worship.

And it will be, if you do not listen to the voice of Hashem your God, to guard and to do all His mitzvos and statutes that I command you today, then all these curses will come upon you and overtake you. The teacher explains that if you do not listen to Hashem, to keep and to do all His mitzvos and statutes, then all the curses that follow in the parsha will come upon you and reach you. The teacher emphasizes that this is the consequence for not following Hashem's commandments.

Cursed you will be in the city, and cursed you will be in the field. The teacher explains that this is the opposite of the blessings that were mentioned earlier. Just as the blessing said you will be blessed in the city and in the field, here it says you will be cursed in both places. The curse applies wherever you are, whether in the city or in the field.

Cursed will be your basket and your kneading bowl. The teacher explains that this refers to the tools you use for your food and sustenance. The basket and the kneading bowl are the vessels for gathering and preparing food. The teacher also mentions that earlier, when it said 'blessed is your basket and your kneading bowl,' Rashi gave two explanations: one that it refers to different fruits, and another interpretation. Here, in the curse, it is the opposite—these things will be cursed.

Cursed will be the fruit of your womb and the fruit of your land, the offspring of your cattle, and the herds of your sheep. The teacher explains that this means all your produce and your animals will be cursed. He elaborates that 'the offspring of your cattle' refers to those that are born from your cattle, and 'the herds of your sheep' refers to the sheep herds. The teacher also notes that Rashi explained earlier that 'the offspring of your cattle' means those that are sent out by the cattle, and 'the herds of your sheep' refers to the groups of sheep. So, all these sources of blessing will now be cursed as a result of not following Hashem's commandments.

This verse says, "Cursed are you when you come in, and cursed are you when you go out." The teacher explains that earlier, by the blessing, when it said, "Blessed are you when you come in and when you go out," Rashi explained that it means when you go out from the world, you should be on the same level as when you came in. Here, with the curse, it says you will be cursed when you leave the world, but the teacher questions how that fits, since it doesn't make sense to say you should be cursed when you leave the world like when you came in. He suggests that here, it might mean when you come into the house or the city and when you leave, rather than the more expounded way Rashi explained it by the blessing. So, in this context, it's not translated in the same way as by the blessing, and we have to look at it differently.

This verse says that Hashem will incite upon you the curse, confusion, and yelling, in all that you stretch your hand to do, until you are destroyed and lost quickly because of your bad deeds, since you have forsaken Hashem. The teacher explains that "Me'era" is a curse that brings a lacking, and "Mehuma" is confusion. "Megeres" is from the language of yelling or screaming, which is also part of the confusion. All these will come upon you in everything you do, until you are destroyed, because of your bad actions, since you have abandoned Hashem.

On the words "Me'era," Rashi explains that it means a lacking. The teacher elaborates that it is like "Tsoras Mam'eres," which is a leprosy that makes you lacking. Rashi says you can read it with an aleph, and it means a leprosy that causes a person to be lacking. The teacher also brings from Targum Yonasan ben Uziel that the lacking refers to lacking money, and "Tsoras Mam'eres" would mean that the garment with that leprosy would have to be destroyed, causing a monetary loss. So, "Me'era" is a curse of lacking, particularly lacking money.

On the word "Mehuma," Rashi explains that it means confusion. The teacher says it is a voice of confusion, something that confuses a person. He brings that "Mehuma" is a confusion, and "Kol Bahol" is a voice of confusion. The teacher notes that this is what Rashi brings down, and it refers to something that causes a person to be confused and unsettled.

This verse says that Hashem will connect to you the plague until it destroys you from the land that you are coming to inherit. The teacher explains that "Dover" is the plague, and it will destroy you from the land. The plague will destroy you until you are wiped out from the land that you are coming to inherit.

This verse says that Hashem will smite you with "Shachafes," "Kadachas," "Dalekes," "Charchur," "Cherev," "Shidofen," and "Yirokin," and they will chase you until you are lost. The teacher explains each of these terms: "Shachafes" is like boils that come to the body, "Kadachas" is a sickness caused by heat, and "Dalekes" is even hotter than "Kadachas." "Charchur" is a sickness of dryness that happens because of heat, where the body dries out and the person is always thirsty. "Cherev" is not a sickness but refers to the sword, meaning war. "Shidofen" is when the crops in the field get banged out by the wind, and "Yirokin" is withering, where the crops turn yellow and fall away. The teacher notes that these are all different types of sicknesses and plagues, some affecting people and some affecting the crops, and they will pursue you until you are lost.

On the words "Bashachafes," Rashi explains that it is a sickness where the flesh of a person becomes lean, dries out, and blows up with boils. The teacher elaborates that "Shachafes" is a sickness that causes the flesh to dry out and become swollen with boils.

Rashi explains the word ukedachas as referring to the phrase, "for a fire has been kindled in My nose" from Devarim 32:22. This is a fire of illness, meaning a type of fever. In Old French, it's called piyaberheimtze, which is a very strong fever. Rashi says this is a very hot sickness, a burning fever that sick people experience. The Torah uses the word kedachas to describe this intense heat, and Rashi brings the proof from the verse that compares it to a fire burning in Hashem's anger. So, kedachas is a very hot, burning fever, a sickness that is extremely heated.

Rashi explains that vedalekes is an illness that is even hotter than kedachas. These are different types of sicknesses, and dalekes is a more severe, more intense heat than kedachas. Rashi says that the word dalekes comes from the root of burning or lighting, and this is a type of sickness that is even more heated, a more severe fever than the previous one. So, these are all different types of illnesses, with dalekes being the hottest and most severe among them.

Rashi explains that vecharchur is a type of sickness that heats up the inside of the body, causing it to dry out. The person is always thirsty for water. In Old French, it's called ishtradiment, which means a drying out. Rashi brings sources for the word charchur from Iyov 30:30, where it says, "my bones are dried out from the heat," and from Yirmiyahu 6:29, "the bellows is dried out from the fire." So, charchur is a sickness where the body dries up from internal heat, always leaving the person thirsty, and the word itself is connected to dryness and being parched from heat.

Rashi explains that vecherev here is not a sickness, but rather means that Hashem will bring upon you armies, military forces. The word gaisos refers to troops or bands of soldiers. So, when the verse says vecherev, it means Hashem will bring armies against you, not that it's a disease, but an attack by enemy forces.

Rashi explains that shidofon and yerakon are plagues that affect the grain in the fields. These are specific types of damage that happen to the crops. So, these words refer to agricultural plagues that strike the produce growing in the fields.

Rashi explains that shidofon is a hot east wind that dries out and destroys the grain. In Old French, it's called ashlid, which refers to this type of burning, drying wind. So, shidofon is a destructive wind that comes from the east and burns up the crops in the field.

Rashi explains that yerakon is a dryness that affects the grain itself, causing it to lose its color and turn yellow. In Old French, it's called kama, which means yellow. So, yerakon is when the grain dries out, turns pale or yellow, and withers away. This is another type of plague that ruins the crops by drying them out and changing their color.

Rashi explains on the words ad avdecha that the Targum translates it as ad detevad, meaning until you are lost. In other words, it means until you are destroyed, but the destruction comes about by itself, as a result of all these curses. You will be finished off on your own, consumed and lost because of the accumulation of all these punishments.

This verse says, "And the heavens that are over your head will be copper, and the earth that is under you will be iron." The teacher explains that this is part of the curses, and it means that the sky above you will be like copper, and the earth beneath you will be like iron. He elaborates that this is a reversal from what is written in Parshas Bechukosai, where it says the heavens will be like iron and the earth like copper. Here, Moshe Rabbeinu switched it around, making the heavens copper and the earth iron, and the teacher explains how this is actually a little bit more lenient. He says that when the sky is like metal, as in Bechukosai, it doesn't sweat at all—meaning there is no moisture, no rain, no dew, just total dryness. The earth, being like copper, does sweat a little, so there is some moisture, but that causes the few fruits to rot. In our verse, the sky is like copper, which does sweat a little, so there is at least a bit of moisture, but still not enough to give proper rain. The earth is like iron, which doesn't sweat at all, so the fruits don't rot, but it's still very dry. In both cases, it's a curse, because either way, the land won't produce fruit and the sky won't give rain. But Moshe Rabbeinu made it a little easier here by switching the order, so it's not as severe as in Bechukosai.

Rashi comments on the phrase, "And the heavens that are over your head will be copper." He explains that these curses, Moshe said on his own, meaning that even though Hashem told him generally, Moshe articulated them in his own language. In contrast, the curses in Parshas Bechukosai were said directly by Hashem. Rashi brings proof from the language of the two parshiyos: in Bechukosai it says, "If you do not listen to Me," and "If you go with Me with indifference," which is Hashem speaking directly. But here, in Ki Savo, it says, "If you do not listen to the voice of Hashem your God," and "Hashem will attach," or "Hashem will smite," which is Moshe speaking about Hashem, not Hashem speaking directly. Rashi says that Moshe made the curses lighter in two ways: first, by saying them in the singular, to diminish the effect, and second, in this particular curse of the heavens and the earth, he was more lenient. In Bechukosai, it says, "Your heavens will be like iron and your earth like copper," meaning the sky will not sweat at all, and the earth will sweat, causing the few fruits to rot. Here, in Ki Savo, it says, "Your heavens will be copper and your earth iron," meaning the sky will sweat a little, so there is some moisture, but not enough for rain, and the earth will not sweat at all, so the fruits won't rot. Still, Rashi concludes, in both cases, whether the earth is like copper or iron, it will not produce fruit, and the sky will not give rain. So, it's still a curse, but Moshe made it a little easier here.

This verse says, "Hashem will make the rain of your land dust and dirt; from the heavens it will come down upon you until you are destroyed." The teacher explains that this doesn't mean that the actual rain is dust and sand, but rather, as Rashi will explain, it means that the rain will be so little that afterward, the wind will pick up the dust and sand and attach it to the plants, ruining them. The rain comes down, but not enough to settle the dust on the ground, so the earth remains dry. Then the wind comes and raises the dust into the air, covering the grass and the seeds, which are still moist from the little rain. The dust sticks to them, becomes like mud, then dries out and causes the plants to rot. So, the curse is that the rain is so minimal that it doesn't help the crops, and instead, the dust and sand ruin whatever little grows.

Rashi explains on the words, "the rain of your land will be dust and dirt," that this refers to the wind that comes after the rain. The rain falls, but not enough to settle the dust. Because there isn't enough rain to moisten the earth, the wind comes and raises the dust, which then covers the grass and the seeds that are still moist from the little rain. The dust sticks to them, becomes like mud, and then dries out, causing the plants to rot. So, the curse is that the rain is so insufficient that instead of helping, it allows the dust to ruin the crops.

This verse says, "Hashem will cause you to be struck down before your enemies. You will go out against them on one road, but flee from them in seven ways, and you will be a horror to all the kingdoms of the earth." The teacher explains that this is the reverse of the blessing earlier, where it said your enemies would flee from you in seven ways. Here, it's the Jewish people who will go out to war in one way, but flee in seven different directions. He also explains that the phrase "in seven ways" is used in Chumash to mean many different directions, not just literally seven. The idea is that when people are frightened and running away, they scatter in all directions. The verse also says you will be a "zavah," a horror or a fright, to all the nations, meaning that everyone who hears about what happened to you will be scared and not want such plagues to happen to them.

Rashi explains on the word "lezavah" that it means for fear and trembling. Anyone who hears about your plagues will be frightened and will say, "Woe to us, let it not happen to us as it happened to them." In other words, your suffering will become a warning and a source of fear for all who hear about it, so that they will be afraid that such plagues should not come upon them.

This verse says, "Your carcass will be food for all the birds of the sky and for the animals of the land, and there will be no one to scare them away." The teacher explains that this means your body will be left out in the open, and the birds and animals will come to eat it, and there will be no one to chase them away. The phrase "ve'ein macharid" means there will be nobody to frighten or scare away the birds of the sky and the animals of the land; they will help themselves without anyone to drive them off.

This verse says, "Hashem will smite you with the boils of Egypt, with hemorrhoids, with moist boils, and with dry boils, which you will not be able to heal." The teacher explains that these are not just regular boils, but specifically the Egyptian boils, which were much worse. Rashi will explain that these boils were very severe, being moist on the outside and dry on the inside. The verse also mentions other afflictions: 'uvatchorim' (hemorrhoids), 'uvagorov' (moist boils), and 'uvecheres' (dry boils), and that these are incurable. The teacher notes that Rashi will elaborate on each of these terms in the following comments.

On the phrase "b'shchin Mitzrayim"—the boils of Egypt—Rashi explains that these boils were very bad, worse than regular boils. They were moist on the outside and dry on the inside. The teacher adds that this is as it says in the Gemara Bechoros, that the Egyptian boils were unique in that way: moist externally and dry internally, or according to another version, moist inside and dry outside. Either way, it was a combination of both, making it especially severe.

On the word "garov," Rashi explains that this refers to a moist kind of boil. The teacher clarifies that 'garov' is a type of boil that is moist, as opposed to the next type, which is dry.

On the word "cheres," Rashi explains that this is a dry boil, like a piece of pottery. The teacher says that 'cheres' is a type of boil that is dried out, both inside and outside, like a shard of pottery.

This verse says, "Hashem will smite you with madness, with blindness, and with confusion of the heart." The teacher explains that 'shigaon' means foolishness or madness, 'ivaron' means blindness, and 'timhon leivav' means confusion of the heart. Rashi will explain that 'timhon leivav' is a kind of dullness or stuffing up of the heart, where a person loses understanding and feeling due to confusion. The teacher elaborates that this is a state where the heart is so confused that it becomes closed off and unable to function properly.

On the phrase "u'vetimhon leivav," Rashi explains that this means a stuffing up of the heart. The teacher says that 'timhon leivav' is a kind of confusion or dullness, where the heart stops understanding and feeling. He adds that in Old French, this is called 'ashtur dishun,' which means astonishment or being stunned. So, 'timhon leivav' refers to a state of bewilderment or amazement that paralyzes a person's heart and mind.

The verse says, "You will feel your way around in the afternoon, like a blind person feels around in the dark, and you will not be successful in your ways. You will be oppressed and robbed all your days, and there will be no one to help you." The teacher explains that this means you will be groping around, lost and confused, just like a blind person who can't see and has to feel his way in the darkness. You will try to succeed in your endeavors, but you won't be successful. Instead, you will constantly be oppressed and robbed, with no one to save you or help you out of your troubles. The teacher adds that the word 'ashuk' (oppressed) can also mean that in everything you do, there will always be someone challenging you, always some kind of opposition or trouble. So, not only will you be physically oppressed, but in all your actions, there will be constant challenges and difficulties.

On the word 'ashuk' (oppressed), Rashi explains that in all your actions, there will be 'ir'ur'—meaning, there will always be someone challenging you, always some kind of dispute or opposition. So, whatever you do, there will be challenges and difficulties.

The verse says, "You will betroth a woman, but another man will lie with her. You will build a house, but you will not dwell in it. You will plant a vineyard, but you will not redeem its fruit." The teacher explains that 'you will betroth a woman, but another man will lie with her' means that another person will take her as a pilegesh, a concubine. Rashi explains that the Torah uses a more refined language here, writing 'yishkovena' (will lie with her) instead of the more direct term 'yeshgalena' (will have relations with her as a pilegesh). This is called 'tikun sofrim,' a correction of the scribes, where the Torah uses a more respectful term. The teacher also notes that 'you will plant a vineyard, but you will not redeem it' refers to the fourth year, when normally you would redeem the fruit and bring it up to Yerushalayim, but here you won't last long enough to do so.

On the word 'yeshgalena,' Rashi says this is the language of 'shegal,' meaning a pilegesh, a concubine. The Torah, however, uses a more refined term, 'yishkovena,' to express this in a more respectful way. This is an example of 'tikun sofrim,' a correction by the scribes to use a more proper expression in the Torah.

On the word 'techalelenu,' Rashi explains that this refers to the fourth year, when you would normally eat the fruit after redeeming it. In this context, the verse is saying that you will plant a vineyard, but you will not be able to redeem and eat its fruit in the fourth year, because you will not last there long enough.

The verse says, "Your ox will be slaughtered before your eyes, but you will not eat from it. Your donkey will be stolen from before you, and it will not return to you. Your sheep will be given to your enemies, and there will be no one to help you." The teacher explains that this means you will see your own animals taken away or destroyed right in front of you, but you will not benefit from them at all. Your ox will be slaughtered, but you won't get to eat any of it. Your donkey will be stolen and never returned. Your sheep will be handed over to your enemies, and you will have no one to save you or help you get them back. This is part of the curses, showing the complete helplessness and loss that will befall you.

The verse says, "Your sons and daughters will be given to another nation, and your eyes will see and long for them all day, but your hand will have no power." The teacher explains that this means your children will be taken away by another nation, and you will see it happening but be powerless to do anything about it. You will constantly look and hope for their return, but it will not happen. The phrase 'kolos aleihem' means you will be longing for them, waiting and hoping, but your hope will not be fulfilled. The teacher adds that any time a person looks forward to something and it doesn't materialize, it is called 'kiloyon einayim,' the wasting away of the eyes, meaning your eyes are worn out from waiting and hoping in vain.

On the phrase 'kolos aleihem,' Rashi explains that this means you are looking forward to them returning, but they do not come back. Any hope that is not fulfilled is called 'kiloyon einayim,' the wasting away of the eyes, because you are constantly waiting and looking for something that never happens.

The verse says, "All the fruit of your land and all your efforts will be eaten by a nation that you do not know, and you will be only oppressed and crushed all your days." The teacher explains that this means all the produce of your land and everything you worked for will be consumed by a foreign nation, one that you have no familiarity with. You will witness all your hard work and effort being taken away by others. As a result, you will be left feeling only wronged and crushed, constantly suffering under this oppression, and this will be an ongoing, daily experience for you.

This verse says, "And you will go insane from the vision of your eyes that you will see." The teacher explains that because of all the terrible things you will witness, the suffering and the loss, you will literally lose your mind. The things you see happening to you and around you will be so overwhelming and traumatic that it will drive you to madness. The vision before your eyes, the constant sight of your losses and pain, will be too much to bear, and it will cause you to go insane.

This verse says, "Hashem will smite you with bad boils on your knees and on your legs, which you will not be able to heal, from the sole of your foot to the top of your head." The teacher explains that this refers to a terrible affliction of boils, specifically on the knees and legs, but really from the bottom of your feet all the way up to your head. These boils will be so severe that there will be no cure for them. The affliction will be complete and total, affecting your entire body, and there will be no way to heal from it.

This verse says, "Hashem will lead you and your king whom you will set over yourself to a nation that you and your fathers have not known, and there you will serve other gods, wood and stone." The teacher explains that this means Hashem will exile you, along with your king, to a foreign nation that neither you nor your ancestors have any familiarity with. In that place, you will be forced to serve other gods, specifically described as gods of wood and stone. The teacher elaborates that this doesn't mean you will literally worship idols, but rather you will be subjugated to the nations who serve these idols. You will have to pay taxes and serve them, and since they serve idols, it is as if you are also serving those idols through your subjugation and the taxes you pay to their priests. So, it's not literal idol worship, but rather being under the authority of those who do.

This verse says, "And you will be for astonishment, for a parable, and for a byword among all the nations where Hashem will lead you." The teacher explains that you will become a source of shock and wonder to all who see you. People will be astonished at what has happened to you. You will also become a parable—meaning, when something bad happens to someone, people will use you as an example and say, "This is like the punishment that happened to so-and-so." Additionally, you will be a byword, meaning people will talk about you and your punishments, and you will become the subject of conversation and stories among all the nations wherever Hashem scatters you.

On the words "Le'shamah"—the teacher explains that this means astonishment, a wonder. Anyone who sees you will be shocked and amazed at your fate. The term is like 'astonishment' or 'wonder,' and it means that people will be so surprised by what has happened to you that it will leave them in a state of shock.

On the word "Le'mashal"—the teacher says this means that when a bad plague or wound comes upon a person, people will say, "This is similar to the wound that happened to so-and-so." In other words, your suffering will become the example people use to describe other tragedies.

On the word "Le'sheninah"—the teacher explains that this is from the same root as "Ve'shinantam," which means to speak or to relate. People will talk about you, and your story will be told and retold. The teacher brings the translation from the Targum, which uses the word "Le'shoye," meaning a language of relating or telling over. He gives an example from Bereishis where it says "Vayishtoi avdo," meaning the servant related the story. So, "Le'sheninah" means that people will speak about you and your punishments; you will become the subject of conversation among the nations.

This verse says, "You will take out much seed to the field, but you will gather in little, because the locust will finish it off." The teacher explains that even though you will plant a lot and put in much effort, you will harvest very little. The reason is that the arbe, the locust, will come and destroy your crops. The word yachsleno means it will finish it off completely, as the locust is called chasil because it destroys everything. So, all your hard work in planting will be for nothing, as the locusts will consume the produce before you can benefit from it.

Rashi explains that the word "yachsileinu" means "yichalenu"—it will finish it off, it will consume it. And that's why the locust is called "chasil," because it destroys everything. The term comes from the idea of finishing or consuming, so the chasil is the type of locust that eats up and destroys all the produce.

The verse says: "You will plant vineyards and work in them, but you will not drink the wine and you will not gather the grapes, because the worm will eat it." The teacher explains that this means you will put in all the effort to plant and work your vineyards, but you won't get to enjoy the wine or even gather the grapes, because a type of worm will come and eat up the produce. So all your work will be for nothing, as the crops will be destroyed before you can benefit from them.

This verse says: "You will have olive trees throughout all your territory, but you will not anoint yourself with oil, because your olives will fall off." The teacher explains that even though you will have many olive trees, you won't be able to use the oil from them, because the olives will drop off the trees before you can collect them. The olive tree is referred to as the olive here, and the phrase "ki yishal zeisecha" means your olive tree will drop its fruit. The teacher also connects this to another verse, "venoshal ha-barzel min ha-eitz," which means that just as iron can break off from a tree, here the tree will drop its olives, and you won't have the oil to use.

Rashi explains on the words "ki yishal" that it means "yashir peiroisav"—it will drop its fruits. This is similar to the phrase earlier, "venoshal ha-barzel," which means something that falls off or is knocked off. So here, the olive tree will drop its fruit, and you won't be able to use them for oil.

The verse says: "You will give birth to sons and daughters, but they will not be yours, because they will go into captivity." The teacher explains that this means you will have children, but you won't get to keep them or raise them, because they will be taken away as captives. This is part of the curses, that even your own children will be lost to you, taken away by others, and you will be left without them.

This verse says: "All your trees and the fruit of your land will be made poor by the tslotsal." The teacher explains that "tslotsal" is a kind of grasshopper or locust. The meaning is that this type of locust will make your trees and the fruit of your land poor, meaning it will consume and destroy them. The word "yiyorosh" means to make poor, to take away the fruit, so the locust will eat up all the produce and leave the trees bare.

Rashi explains on the words "yiyorosh ha-tslotsal" that the "tslotsal" will be the arbe, a type of locust, and it will make the fruit poor, meaning it will consume and destroy the produce. The word "yiyorosh" here means to make poor, to take away the fruit from the trees and the land. Rashi clarifies that it doesn't mean "inherit" in the usual sense, but rather to make empty or poor by consuming the fruit. The "tslotsal" is a type of locust that will eat up the produce, leaving nothing behind.

Rashi explains that the word "Yirosh" here means to make poor. In other words, the fruit will be made poor or emptied out by the tslotsal, which is a type of locust. So "Yirosh" is not to be understood as inheritance, but rather as making something destitute or empty.

Rashi says that tslotsal is a type of locust. He further explains that the word "Yirosh" cannot be explained as an expression of inheritance (yerusha), because if that were the case, the Torah should have written "Yirash" with a different vowelization. Nor can it be explained as a language of driving out or expulsion (horasha or gerushin), because then it should have said "Yorish." Therefore, the correct explanation is that "Yirosh" here means to make poor or to empty out, not to inherit or to drive out.

The verse says, "The stranger who is among you will rise higher and higher above you, and you will descend lower and lower." The teacher explains that this means the stranger, the non-Jew living among the Jewish people, will become more and more elevated, while the Jewish people themselves will be brought down lower and lower. This is part of the curses described in the Torah, where the roles are reversed and the Jewish people lose their status and power, while the stranger gains dominance and ascends in stature and influence.

This verse says, "He will lend to you, but you will not lend to him; he will be the head, and you will be the tail." The teacher explains that this is the opposite of the blessings that were mentioned earlier. In the blessings, it was said that the Jewish people would be on top, always the head, and would be the ones lending to others. But here, in the curses, it is reversed: the stranger will be the one lending to you, and you will not be able to lend to him. He will be the head, and you will be the tail, meaning you will be subservient and at the bottom, rather than in a position of leadership and strength.

This verse says, "And all these curses will come upon you, and they will pursue you and overtake you until you are destroyed, because you did not listen to the voice of Hashem your God, to keep His commandments and His statutes that He commanded you." The teacher explains that all the curses that were previously mentioned will actually come upon you, and they will chase after you and reach you until you are destroyed. The reason for this is given explicitly: because you did not listen to the voice of Hashem your God, and you did not keep His commandments and statutes that He commanded you. The teacher emphasizes that the Torah is very clear here about the cause and effect—these punishments are a direct result of not following Hashem's will and not keeping the mitzvos.

This verse says, "And they will be upon you for a sign and for a wonder, and upon your descendants forever." The teacher explains that these curses and punishments will serve as a sign and a wonder, meaning they will be a visible and lasting testimony to what happens when the Jewish people do not follow the Torah. Not only will these signs be upon the people themselves, but also upon their descendants, lasting for generations as a reminder and a warning of the consequences of abandoning Hashem's commandments.

This verse says, "Because you did not serve Hashem your God with joy and with gladness of heart, from the abundance of everything." The teacher explains that the reason for all these curses is not just that the Jewish people did not serve Hashem, but that they did not serve Him with happiness and a good heart, even when they had everything good. The Torah is telling us that it's not enough to do the mitzvos; they must be done with joy and appreciation for all the good that Hashem has given. The lack of joy and gratitude in serving Hashem, even in times of plenty, is itself a cause for punishment.

Rashi explains on the words "meirov kol"—from the abundance of everything—that this means while you still had all good. In other words, the Torah is emphasizing that the Jewish people had all the good, all the blessings, and still did not serve Hashem with joy and gladness of heart. This lack of gratitude and happiness in serving Hashem, even when they had everything, is what led to the curses.

This verse says that you will serve your enemies, whom Hashem will send against you, in hunger, in thirst, in nakedness, and in total lacking of everything. He will place an iron yoke on your neck until He destroys you. The teacher explains that this means Hashem will send your enemies against you, and you will be forced to serve them under the most difficult conditions: you will be hungry, thirsty, without clothing, and lacking everything you need. The phrase 'an iron yoke on your neck' is explained as a metaphor for a very harsh and unbreakable servitude, a situation where you are completely subjugated and unable to escape, until you are ultimately destroyed by this oppression.

This verse says that Hashem will bring upon you a nation from far away, from the edge of the earth, like an eagle swoops. It will be a nation whose language you do not understand. The teacher explains that this means Hashem will bring a foreign nation from a distant place, and the comparison to an eagle is that just as an eagle comes suddenly and swiftly, so too this nation will come upon you suddenly and with great speed. The teacher also notes that the nation will be so foreign that you will not even recognize or understand their language, which adds to the terror and helplessness, since you cannot even communicate or plead with them. The phrase 'from the edge of the earth' emphasizes how distant and unfamiliar this nation will be.

On the words 'as an eagle swoops,' Rashi explains that this means suddenly. The teacher elaborates that just as an eagle comes all of a sudden, so too this nation will attack without warning. Rashi also says 'with a successful path,' meaning the eagle's way is always successful, and so too the enemy's horses will be swift and effective. The teacher points out that the comparison to the eagle is to highlight the speed and the surprise of the attack, as well as the enemy's ability to reach you quickly and overpower you.

The phrase 'you will not understand his language' is explained by the teacher as meaning you will not recognize their language. He brings examples from other places in the Torah, such as when it says about Yosef, 'you hear a dream to interpret it,' which means to understand, not just to hear. Similarly, when it says 'Yosef heard,' it means he understood what his brothers were saying. The teacher explains that here too, 'you will not understand his language' means you will not comprehend what they are saying, and therefore you cannot even try to plead with them or communicate. The teacher also notes that the word 'to hear' in this context means to understand, as is found in other places in the Torah.

This verse describes the nation as 'a brazen nation,' one that does not show favor to the old or have mercy on the young. The teacher explains that this means the nation will be extremely cruel, not respecting elders or showing compassion to children. They will not have any pity or consideration for anyone, regardless of age. The teacher emphasizes that this is part of the curse: the enemy will be completely ruthless and harsh, treating everyone the same, with no mercy for the vulnerable.

This verse says that the enemy will eat the fruit of your cattle and the fruit of your land until you are destroyed. He will not leave you any grain, wine, oil, the offspring of your cattle, or the herds of your sheep, until he has destroyed you. The teacher explains that this means the enemy will consume all your resources—your animals, your crops, everything you have—until you are left with nothing. The teacher points out that the verse lists all the main sources of sustenance and wealth, and says that the enemy will not leave you even the basics, not grain, not wine, not oil, not the young of your cattle or sheep. The destruction is total, leaving you completely destitute.

On the words 'until your fortified walls come down,' Rashi explains that the word 'redes' here means domination and conquest. The teacher elaborates that it does not mean 'to go down' in the sense of descending, but rather that the enemy will dominate and conquer your fortified walls. The idea is that the enemy will overpower and control even your strongest defenses, breaking through the walls that you trusted for protection. The teacher notes that this is a language of conquest and subjugation, not just physical destruction of the walls.

This verse says that the enemy will besiege you in all your cities until your high and fortified walls, in which you trusted, come down throughout your land. He will besiege you in all your cities throughout the land that Hashem your God has given you. The teacher explains that this means the enemy will surround and attack every city, even those that are well-fortified and considered safe. The walls that you relied on for security will be brought down, and there will be no place of refuge. The teacher emphasizes that the siege will be total, affecting every part of the land, and that the trust you had in your defenses will be proven futile as the enemy conquers everything.

This verse describes an extreme curse: you will eat the fruit of your own body, the flesh of your sons and daughters whom Hashem your God has given you, during the siege and desperate straits that your enemy will bring upon you. The teacher explains that this is referring to a time when the enemy will besiege the city, and because of the terrible famine and pressure, people will be driven to such an unnatural act as eating their own children. The phrase "b'matzor u'b'matzok" means during the siege and the distress caused by the enemy's oppression.

On the words "ve'achalta pri vitnecha, besar banecha... b'matzor," Rashi explains that this is because the enemy will be besieging the city, and there will be a distress, a pressure of famine. The teacher elaborates that the reason for this horrific act is the combination of the siege and the severe hunger that results from it. The famine will be so intense that it will drive people to eat the flesh of their own children, something unimaginable under normal circumstances, but here it is the result of the enemy's siege and the resulting starvation.

This verse describes the behavior of the most delicate and pampered man among you during the siege. The teacher explains that even the softest, most pampered person—someone who is usually disgusted by anything repulsive—will become so desperate from hunger that the flesh of his own children will seem sweet to him. He will begrudge his brother, his wife, and the rest of his children who remain, not wanting to share the flesh of his children with them. The verse emphasizes the unnatural cruelty that hunger can bring out, even in someone who is normally gentle and refined.

Rashi comments on "harach b'cha v'ha'anug"—the soft and pampered one among you. The teacher explains that Rashi says these are not two separate people; rather, the soft one is the pampered one, as shown by the phrase "umehis'aneg u'merach," which proves they are the same. Even though this person is usually pampered and disgusted by anything repulsive, in his hunger, the flesh of his children will become sweet to him, to the point that he will begrudge the remaining children from getting any of it. Rashi brings another explanation: "harach b'cha" can also mean the merciful and soft-hearted one, but because of the extreme hunger, even he will become cruel and will not give from the flesh of his slaughtered children to the others who remain. The teacher notes that this shows how hunger can transform even the most merciful and delicate people into cruel individuals.

This verse continues the description of the siege's horrors: he will not give any of the flesh of his children that he eats to any of the others, not leaving anything for them, because of the siege and distress that the enemy brings upon all your gates. The teacher explains that the verse is emphasizing the extent of the cruelty and desperation caused by the famine—the person will be so hungry and desperate that he will not share even with his own family, not leaving anything for them, all due to the pressure and famine of the siege.

This verse turns to the delicate and pampered woman among you, who has never even set her foot on the ground because of her delicateness and pampering. The teacher explains that even she will become so desperate that her eye will be begrudging toward her husband, her son, and her daughter. This is describing a woman who is so pampered that she never had to walk barefoot, yet in the famine and siege, she will become cruel, begrudging even her closest family members. The verse is highlighting the unnatural transformation that hunger and distress can cause, even in the most refined and delicate people.

Rashi explains on "terah eineha b'ish cheika u'vivna u'vivita" that this refers to the older members of her family—her husband, her son, and her daughter. The teacher clarifies that Rashi is saying the verse is talking about the grown children and her husband, not the infants. The point is that even towards them, the most delicate woman will become begrudging and cruel because of the famine and siege.

This verse continues: she will begrudge even the afterbirth that comes out from between her legs and her children that she gives birth to, because she will eat them secretly, in her lack of everything, during the siege and distress that the enemy brings upon your gates. The teacher explains that "b'shilyasah hayotzeis mi'bein ragleha" refers to the afterbirth, and "uv'vaneha asher teiled" refers to the children she gives birth to. She will eat them in secret, not sharing with anyone, because of the total lack of food and the desperation of the siege. The verse is describing the unimaginable cruelty and desperation that will result from the famine and siege, where even a mother will eat her own children and afterbirth in secret, not sharing with anyone, because of the total lack of everything.

Rashi explains that the phrase "u'v'shilisa" refers to her small children. In all of them, her eye will be begrudging. That means, when she eats one of her children, she will not want to give from the flesh to the one who is next to her. In other words, she will be so stingy and cruel in her hunger that even when she eats one child, she will not share any of the meat with the others who are nearby.

This verse says: If you will not keep to do all the words of this Torah that are written in this book, to fear this honored and awesome name, Hashem your God. The teacher reads the verse and emphasizes that the Torah is warning that if you do not observe all the words written in the Torah, and do not have awe for the great and awesome name of Hashem, then all the punishments and curses described will come upon you. The focus is on the seriousness of keeping the Torah and having proper fear and respect for Hashem's name.

This verse says: Hashem will make wondrous your plagues and the plagues of your children, great plagues and faithful ones, and bad sicknesses and faithful ones. The teacher explains that Hashem will separate your plagues and the plagues of your children, making them wondrous in their severity. These plagues will be different from all other plagues in how severe they are. The verse also says 'faithful ones,' meaning that these plagues will do exactly what Hashem wants them to do—they will not fail in their mission. The teacher elaborates that these are plagues and sicknesses that will come in their full measure, as Hashem intends, and will not be lessened in any way.

Rashi explains on the words 'V'hifla Hashem es makoscha'—Hashem will make your plagues wondrous—that this means the plagues will be unique and separate from other plagues. In other words, these are not ordinary plagues, but ones that are set apart and more severe than usual.

Rashi explains the word 'ne'emanos'—faithful ones—to mean that these plagues are faithful to their mission: to punish you. They will fulfill their purpose and carry out their assignment completely, not falling short in any way.

This verse says: And Hashem will bring back upon you all the diseases of Egypt that you were afraid of, and they will cling to you. The teacher explains that this means Hashem will return to you all the sicknesses that the Egyptians had, the ones that the Jewish people were afraid of when they saw the strange plagues coming on Egypt. The teacher points out that the verse says 'asher yagorta mipneihem'—that you feared them—because when the Jews saw the unusual plagues that struck Egypt, they were afraid those same plagues might come upon them as well. The teacher brings a proof from the verse in Shemos: 'If you listen to Hashem... all the sicknesses that I placed on Egypt I will not place on you.' This shows that people are only frightened by something they are already afraid of. So here, the Torah says that the very things you were afraid of, those are the ones that will come upon you if you do not listen to Hashem.

Rashi explains on the words 'asher yagorta mipneihem'—that you feared them—that this refers to the plagues. When the Jewish people saw the strange plagues that came upon Egypt, they were afraid that those same plagues would come upon them. Rashi brings a proof from the verse in Shemos: 'If you listen to Hashem... all the sicknesses that I placed on Egypt I will not place on you.' This shows that people are only frightened by something they are already afraid of. So the Torah says here that the very things you were afraid of, those are the ones that will come upon you if you do not listen to Hashem.

This verse says: Also every sickness and every plague that is not written in this book of the Torah, Hashem will bring them up upon you until you are destroyed. The teacher explains that this means not only the specific plagues and sicknesses listed in the Torah, but also any other kind of illness or plague that is not mentioned explicitly—Hashem will bring those as well, until you are destroyed. In other words, the curses are not limited to what is written; even those not specified will come if the Jewish people do not listen to Hashem.

Rashi explains the word "Ya'aleim" as a language of going up, of elevation. In other words, when it says that Hashem will bring up these sicknesses or plagues upon you, the word "Ya'aleim" is from the root of "aliyah," meaning to bring up or elevate, rather than just to bring or to place. So, it means Hashem will bring them up upon you, using the language of elevation.

This verse is not read out in the transcript, so there is no explanation given for it.

The verse says, "And you will be left few in number, instead of being as numerous as the stars of the sky, because you did not listen to the voice of Hashem your God." The teacher explains that this means that instead of being many, like the stars in the sky, you will be left very few, because you did not listen to Hashem. The idea is that the Jewish people were promised to be as many as the stars, but as a result of not listening to Hashem, they will be reduced to a small number. The teacher also notes that this is a direct consequence of not listening to Hashem's voice.

Rashi explains the phrase "Venish'artem b'metei me'at tachas..." as meaning that you will be few instead of many. In other words, you will be diminished in number, a small group instead of a large one. The word "tachas" here means "instead of," so the verse is saying that you will be left a small remnant instead of the great multitude you once were.

The verse says, "And it will be, just as Hashem rejoiced over you to do good to you and to increase you, so Hashem will cause to rejoice over you to destroy you and to wipe you out, and you will be uprooted from the land that you are coming to inherit." The teacher explains that the phrase "Kein Yasis Hashem" does not mean that Hashem Himself will rejoice in your destruction, but rather that Hashem will cause your enemies to rejoice over your downfall. Rashi points out that the word "Yasis" means to cause others to rejoice, not that Hashem Himself is happy about it. When it comes to the good that Hashem does for the righteous, it says Hashem Himself rejoices, but here, regarding the punishment, it is only that He causes others to rejoice. The teacher also notes that "Venisachtem" means you will be uprooted from the land, and this is a complete removal from the land you are coming to inherit.

Rashi explains on the words "Kein Yasis Hashem" that it means Hashem will cause your enemies to rejoice over you, to destroy you and to wipe you out. It does not mean that Hashem Himself is happy to do bad to you, but rather that He will make your enemies happy over your downfall. The word "Yasis" here means to cause others to rejoice, not that Hashem Himself is rejoicing. This is contrasted with the earlier part of the verse, where Hashem Himself rejoices to do good to you, but here it is only that He causes others to rejoice over your destruction.

Rashi explains the word "Venisachtem" as a language of uprooting. He brings a proof from the verse in Mishlei, "Beis ge'im, yisach Hashem"—the house of the proud, Hashem will uproot. So, "Venisachtem" means you will be uprooted, completely removed from the land.

The verse says, "And Hashem will scatter you among all the nations, from one end of the earth to the other, and there you will serve other gods that you and your fathers did not know, gods of wood and stone." The teacher explains that this means Hashem will scatter the Jewish people among all the nations, from one end of the earth to the other. Rashi explains that the phrase "and you will serve there other gods" does not mean that Hashem will force you to serve idols, but rather that you will serve the nations that serve idols. The teacher elaborates that this refers to paying taxes and head taxes to the priests of idol worship, and since you are supporting them, it is as if you are serving their gods. It is not literal idol worship, but rather being subjugated to the nations who serve idols, and through your service to them, it is considered as if you are serving their gods. The teacher also notes that the phrase "gods of wood and stone" refers to the types of idols that these nations serve.

Rashi explains on the words, "You will serve there other gods," that the meaning is not that you will literally serve idols. Rather, as the Targum translates, it means you will be forced to pay taxes and head taxes to the priests of idolatry. In other words, you will be subjugated to the nations who serve idols, and you will pay taxes to their priests, and since you are supporting them in this way, it is as if you are serving their gods. But it does not mean actual idol worship.

The verse says, "And among those nations you will not relax, and there will be no rest for the sole of your foot. Hashem will give you there a trembling heart, longing of the eyes, and a depressed soul." The teacher explains that this means that even when you are scattered among the nations, you will not find any peace or rest. There will be no place where you can settle down and feel secure. Instead, Hashem will give you a heart that is always trembling and anxious, your eyes will be longing—always looking and hoping for salvation that does not come—and your soul will be in a state of depression and despair. The teacher elaborates that "lo targea" means you will not relax, and "lev ragaz" is a heart that is constantly trembling, always worried and fearful. "Kilayon einayim" means your eyes are always looking out for something good to happen, but it never comes. "Da'ayon nefesh" is a soul that is pained and depressed. All of this describes the state of the Jewish people in exile, never finding true rest or security, always anxious and hoping for relief that does not arrive.

Rashi explains on the words "lo targea" that it means you will not rest. It is like the verse in Yeshaya, "vezos hamargea," which means relaxation or rest. So here, "lo targea" means you will not have any relaxation or peace.

"Lev ragaz"—the teacher explains that this means a trembling heart, a heart that is always afraid. Rashi says it is like the Targum, "d'chal," which means fear. The teacher brings several verses to illustrate this: "She'ol mitachas ragza lecha"—even the grave below trembles for you; "shamu amim yirgazun"—the nations heard and trembled; "musodos hashamayim yirgazu"—the foundations of the heavens tremble. All of these are examples of the word "ragaz" meaning trembling or fear. So here, "lev ragaz" means a heart that is constantly trembling and anxious.

Rashi explains on the words "kilayon einayim" that it means you are always looking forward to salvation, but it does not come. Your eyes are constantly hoping and waiting for something good to happen, but you are disappointed and it never arrives.

The verse says, "Your life will be hanging in suspense before you, and you will be afraid night and day, and you will not believe in your life." The teacher explains that "chayecha teluyim lecha mineged" means your life is always in doubt, always uncertain. You are never sure what will happen, and you are always afraid—maybe today you will die by the sword that comes upon you. The teacher brings that our Rabbis explained this as referring to someone who buys grain from the market, meaning a person who does not have his own food supply and is always dependent on others, never sure if he will have what he needs. "V'lo sa'amin b'chayecha"—you will not trust in your life, you will not feel secure. The teacher explains that this refers to someone who relies on the baker, meaning he does not have his own bread and is always dependent on others, never sure if he will have enough to eat. So the verse is describing a state of constant uncertainty and fear, never feeling secure or confident about the future.

Rashi explains on the words "chayecha teluyim lecha" that it means your life is in doubt, always uncertain. Any situation of doubt is called "hanging." For example, you are always worried—maybe today I will die by the sword that comes upon us. Our Rabbis also interpreted this as referring to someone who buys grain from the market, meaning he is always dependent on others for his food and never sure if he will have enough.

Rashi explains on the words "v'lo sa'amin b'chayecha"—you will not trust in your life—that this refers to someone who relies on the baker. He does not have his own supply, so he is always dependent on others and never sure if he will have what he needs. This is a state of constant insecurity and lack of trust in one's own survival.

The verse says, "In the morning you will say, 'Who will give evening?' and in the evening you will say, 'Who will give morning?' because of the fear in your heart that you will fear, and from the sight of your eyes that you will see." The teacher explains that this means a person will be so overwhelmed by troubles and fear that in the morning, he will wish it was already evening, hoping the day would be over. And when evening comes, he will wish it was morning, hoping for a new day, but the troubles just keep coming. The reason for this is the constant fear and anxiety, and the terrible things that a person will witness. The person is always longing for a different time, thinking maybe it will be better, but the suffering is so great that every moment is worse than the last. The teacher adds that this is because the curses and hardships keep getting stronger and stronger, so every hour, the curse is greater than the one before, and that's why a person is always wishing for a different time, hoping for relief.

Rashi explains on the phrase "In the morning you will say, 'Who will give evening?'" that this means you will wish for the evening of yesterday. In other words, you'll be longing for the previous evening, thinking it was better than the current suffering. The teacher clarifies that the person is always wishing to go back to a previous time, because the present is so difficult.

On the phrase "and in the evening you will say, 'Who will give morning?'" Rashi explains that this refers to the morning of that same day. The teacher elaborates that the troubles keep getting worse and worse, so every hour, the curse is greater than the one before. That's why a person is always wishing for a different time, thinking maybe it will be better, but in reality, the suffering just increases. The teacher emphasizes that this is the meaning of the verse: the person is always longing for a different time, but the hardships only intensify.

The verse says, "And Hashem will bring you back to Egypt in ships, on the way that I said to you, 'You shall not see it again.' And there you will offer yourselves for sale to your enemies as slaves and maidservants, but there will be no buyer." The teacher explains that this means the Jewish people will be taken back to Egypt in captivity, specifically in ships, not as a cruise or a regular journey, but as captives. When they arrive, they will try to sell themselves as slaves and maidservants to their enemies, but no one will want to buy them. The teacher points out that this is a very severe curse: not only will they be exiled and desperate, but even when they want to be sold as slaves just to survive, there will be no one willing to buy them. This shows the extent of their suffering and humiliation.

Rashi explains on the word "in ships" (ba'aniyos) that this means in boats, specifically in captivity. The teacher clarifies that this is not a regular boat trip, but rather being taken as captives in ships, as part of the exile and suffering described in the verse.

On the phrase "and you will offer yourselves for sale to your enemies," Rashi explains that the Jewish people will be so desperate that they will seek to be sold as slaves and maidservants to their enemies. The teacher adds that they will actually request to be sold, hoping at least to survive as slaves, but even this will not be possible.

Rashi explains on the words "but there will be no buyer" that this is because a decree of killing and destruction will be upon them. The teacher clarifies that even when they try to sell themselves as slaves, no one will buy them, because the decree is for them to be killed and destroyed, not to be kept alive as slaves. This shows the severity of the curse: there is no escape, not even through slavery.

Rashi explains the word "VeHismakartem" as meaning that you will seek to sell yourselves. In Old French, the term is "yipur van dritz," which means to seek to sell oneself. Rashi clarifies that it is not possible to interpret "VeHismakartem" as meaning that you will be sold by others, through other sellers, because the verse continues and says, "Ve'ein Koneh"—there will be no buyer. This shows that you are trying to sell yourselves, but no one will buy you. So, the meaning is that you will want to be sold as slaves, but there will be no one willing to purchase you.

This verse says, "These are the words of the covenant that Hashem commanded Moshe to make with the children of Israel in the land of Moav, besides the covenant that He made with them at Chorev." The teacher explains that this means Hashem instructed Moshe to form a covenant with the Jewish people in Moav, in addition to the earlier covenant at Chorev (Sinai). This new covenant was to accept the Torah with an oath and a curse, meaning that they received the Torah with both a curse and an oath. The curses here are together with the oath, and this is in addition to the curses that were said earlier at Sinai, as found in Sefer Vayikra.

Rashi explains on the words "Lechros es Bnei Yisroel" that this means the Jewish people accepted the Torah upon themselves with an oath and a curse. So, the covenant here is that they received the Torah with both an oath and a curse, binding themselves to keep it under these conditions.

Rashi explains on the words "Milvad HaBris" that this refers to the curses found in Sefer Vayikra, which were said at Sinai. So, these curses are in addition to those earlier curses that were said at Sinai, in the section of the Torah called Toras Kohanim (Vayikra).