ספר דברים - פרשת האזינו - לב:יג-יח - שלישי

The verse says: "He made him ride on the high places of the earth, and he ate the produce of the field; and He made him suck honey from the rock, and oil from the mighty part of the crag." The teacher explains that this verse is describing the special blessings that Hashem gave to the Jewish people in Eretz Yisroel. The phrase "He made him ride on the high places of the earth" is an expression denoting height, indicating that Eretz Yisroel is higher than all other lands. The verse then continues to describe the produce of the land: the Jewish people ate the best fruits and produce, and were able to extract honey from the rock and oil from the hard, strong part of the crag. The teacher elaborates that these are not just physical blessings, but also allude to the unique qualities and bounty of Eretz Yisroel, which surpasses all other lands in its produce and richness.

On the words "He made him ride on the high places of the earth," Rashi says: the entire verse is as the Targum translates it. The teacher notes that Rashi is telling us that the plain meaning of the verse is as Onkelos renders it, and that the verse is describing how Hashem brought the Jewish people to dwell in the strong and elevated places of the land, giving them a position of prominence and blessing.

Rashi comments on the phrase "He made him ride on the high places of the earth" that this is because Eretz Yisroel is higher than all other lands. The teacher explains that this is not just a physical elevation, but also a spiritual one. The land itself is considered the highest, and this is why the Torah uses the expression "high places of the earth." The teacher emphasizes that this is a recurring theme in Chumash and in Chazal, that Eretz Yisroel is the most elevated of all lands, both physically and spiritually.

On the words "and he ate the produce of the field," Rashi explains that these are the fruits of Eretz Yisroel, which are the quickest to ripen and mature of all the fruits of the lands. The teacher elaborates that this means the produce of Eretz Yisroel is superior, not only in quality but also in how quickly it grows and becomes ready to eat. This is part of the special blessing that Hashem gave to the land and to the Jewish people living there.

Rashi comments on "He made him suck honey from the rock" by bringing a story: There was an incident where someone told his son in Sikni, "Bring me pressed figs from the barrels." The son went and found honey floating on top. He said, "This is honey!" The father told him, "Put your hand inside, and you will bring up pressed figs from within it." The teacher explains that this story illustrates how in Eretz Yisroel, the honey (which refers to the sap or sweetness from the rock) is so abundant that it can be found even where you expect something else, and that the land is blessed with such bounty that even the rocks and crags produce sweetness and sustenance.

On the words "and oil from the mighty part of the crag," Rashi explains that this refers to the olives of the place in Galil called Gush Chalav. The teacher elaborates that these olives were known for their high quality and abundance of oil, and that the phrase "mighty part of the crag" refers to the hard, strong part of the rock where these olives grew. This further emphasizes the unique blessing of Eretz Yisroel, where even the most unlikely places, such as the hard crags, produce valuable and abundant oil.

Rashi explains that the phrase "high places of the earth" is an expression denoting height. The teacher points out that this is a grammatical note, showing that the word "bamos" means high places, and is used to indicate something elevated or exalted. This reinforces the idea that Eretz Yisroel is the highest of all lands.

On the word "sadai" (field), Rashi explains that it means "field." The teacher notes that this is a straightforward explanation, clarifying the meaning of the word in the context of the verse, which is referring to the produce of the fields of Eretz Yisroel.

The phrase chalmish tzur means the hard and strong part of a rock. Rashi explains that when the word chalmish is not connected to the following word, in other words, when it is in the absolute state, it is vowelized chalamish. However, when it is connected to the word that follows it, in the construct state as it is here, it is vowelized chalmish.

This verse describes the abundance and richness that Hashem provided to the Jewish people. It lists the cream of cattle and the milk of sheep, together with the fat of lambs, rams from Bashan, and goats, along with the fat of the kidneys of wheat, and the blood of grapes that you drank as the finest wine. The teacher explains that these are all descriptions of the bounty and luxury that the Jewish people enjoyed, referencing the days of Shlomo HaMelech and the period of the Ten Tribes. The verse is understood both literally, as a description of the physical blessings, and also with reference to the Targum Onkelos, which interprets the passage as Hashem making the Jewish people dwell in strong and elevated places and providing them with the best of the land. The teacher elaborates on the meaning of each phrase, such as the cream of cattle being the richest part of the milk, and the fat of lambs and rams referring to the choicest animals. The 'kidneys of wheat' refers to the finest, fattest kernels of wheat, and the 'blood of grapes' is a poetic way of describing the best wine. The teacher also notes that these blessings were realized in the days of Shlomo and during the period of the Ten Tribes, as supported by verses from Melachim and Amos.

Rashi explains that the phrase 'the cream of cattle and the milk of sheep' refers to the abundance that existed in the days of Shlomo HaMelech. As it says in Melachim Alef, 'ten fat cattle, twenty cattle from the pasture, and one hundred sheep' were provided daily for Shlomo's table. The teacher points out that this shows the level of prosperity and blessing that the Jewish people enjoyed at that time, with such a large quantity of the best livestock being available every day.

The phrase 'with the fat of lambs' is explained as referring to the days of the Ten Tribes, meaning the period of the Northern Kingdom of Israel. As it says in Amos, 'and they eat lambs from the flock.' The teacher notes that this indicates the abundance and luxury that was present during that period, with people eating the choicest lambs from their flocks.

The phrase 'the fat of the kidneys of wheat' is explained as referring to the days of Shlomo HaMelech. As it says in Melachim Alef, 'and Solomon's provision for one day consisted of thirty kor of fine flour.' The teacher explains that this refers to the finest and fattest kernels of wheat, indicating the high quality and abundance of the produce during Shlomo's reign.

The phrase 'and the blood of grapes you drank as the finest wine' is explained as referring to the days of the Ten Tribes, the period of the Northern Kingdom. As it says in Amos, 'who drink wine in wine casks.' The teacher explains that this means they drank the best and most abundant wine, further illustrating the prosperity and luxury that the Jewish people experienced during that time.

Rashi explains that the phrase 'the cream of cattle' refers to the cream that is scooped from the top of the milk. The teacher adds that this is the richest and most desirable part of the milk, emphasizing the quality of the blessings described in the verse.

Rashi explains that 'the milk of sheep' means the milk that comes from sheep. When the word for milk is connected to the word that follows it, as in our verse, it is vowelized chaleiv, as in the phrase 'in the milk of its mother.' The teacher points out that this grammatical note helps us understand the precise meaning and pronunciation in the verse.

The word karim refers to lambs. The teacher explains that in Hebrew, karim means lambs, and this is its straightforward meaning in the verse.

The word eilim is to be understood according to its apparent meaning, which is rams. The teacher notes that although in certain contexts eilim can refer to lambs, since the previous word karim already means lambs, here eilim retains its usual meaning of rams.

The phrase bnei Bashan refers to rams from Bashan. The teacher explains that these rams were known for being fat, indicating that the rams bred in Bashan were particularly well-fed and robust.

The phrase kilyos chita means 'kidneys of wheat.' The teacher explains that this refers to wheat that is as fat as the fat of kidneys, and whose kernels are as long as kidneys. In other words, the wheat is both rich and large, with kernels that are thick and substantial, resembling the size and fatness of kidneys.

The phrase ve'dam anav means 'and the blood of grapes.' The teacher explains that this refers to the congregation of Israel drinking the blood of grapes, which is to say, they would drink good wine, and the flavor would be that of a wine of high esteem, the finest wine.

The word cheimar means 'wine' in Aramaic. The teacher notes that this is not a noun but rather an adjective, meaning superlative in taste. He adds that in Old French, the term is enous, which means good, strong, foaming wine.

The teacher explains that in addition to the explanation of these verses, one may alternatively understand these two verses according to the Targum of Onkelos, which translates the phrase as 'He made them dwell upon the strong places of the earth.' This provides another layer of meaning to the verses, showing how the Targum interprets the blessings and abundance described in the text.

The verse states: 'And Yeshurun became fat and rebelled; you grew fat, thick, and round; and he forsook the God who made him and spurned the mighty rock of his salvation.' The teacher explains the terms: vayishman means 'became fat,' avisa means 'you grew thick,' and kasisa means 'you grew round' or 'covered.' He elaborates that these expressions denote a state of physical and spiritual complacency and indulgence, which led Israel to forsake Hashem, the one who made them, and to spurn the mighty rock of their salvation. The teacher brings in examples from scripture, such as the prophet Ezekiel being shown men who turned their backs to the Temple and bowed to the sun, illustrating the ultimate act of disgrace and abandonment of Hashem. He emphasizes that there can be no more despicable act than this, turning away from the source of their salvation.

The word avit is an expression denoting thickness. The teacher explains that this term comes from the root meaning 'thick' or 'dense,' and in this context, it refers to becoming thick or fat, as in the verse.

The word keshis is like kisisa, which means 'you covered.' This is as in the verse in Iyov, 'for he has covered his face with his fat.' The teacher elaborates that this is like a person who is full of fat inside, and as a result, his flanks have folds of fat on the outside. The verse continues, 'and he made folds of fat upon his flanks.' The teacher notes that this is the same meaning as in our verse, describing someone who is so full that the fat covers him both inside and out.

The word keshis can also be understood as a simple conjugation of the root meaning 'to cover,' as in the verse in Mishlei, 'but a prudent man covers shame.' The teacher explains that if the word had been written with a dagesh (dot) in the sin, it would be in the PL (intensive) form, meaning 'you have covered someone or something else,' as in the verse in Iyov, 'for he has covered his face.' But here, since there is no dagesh, the verb is intransitive and literally means 'you are covered with fat folds.' The teacher clarifies the grammatical nuance between the forms and how it affects the meaning in the verse.

The phrase vayinabel Tzur Yishuo'soi means 'he disgraced and despised the mighty rock of their salvation.' The teacher explains that this is like the verse in Yechezkel, which describes people turning their backs to the Heichal of Hashem and bowing to the sun in the east. The teacher says that the prophet was shown these treacherous men and other abominable acts, but there can be no more despicable act than this—turning one's back on Hashem. This is the ultimate disgrace and contempt.

The verse says, 'They provoked Him with strangers; with abominations they angered Him.' The teacher explains that yakni'eihu means they provoked His zeal or jealousy with alien worship, and bitoeivos yak'isuhu means they made Him angry with abominable deeds. The teacher elaborates that these abominations refer to acts that are particularly detestable in the Torah, such as certain forbidden relationships and sorcery, which are described as to'eivah—abomination. The teacher emphasizes that these actions arouse Hashem's anger and jealousy because they are a betrayal of the relationship between the Jewish people and Hashem.

The word yakni'eihu means they provoked His anger and His zeal. The teacher explains that this is a strong expression, indicating that they aroused Hashem's jealousy and anger through their actions.

The phrase bitoeivos refers to abominable deeds. The teacher explains that this includes acts such as homosexuality and sorcery, which the Torah describes as to'eivah—abomination. The teacher points out that these are specifically mentioned in the Torah as acts that are particularly detestable to Hashem.

The verse says, 'They sacrificed to demons, not to God; gods they did not know, new ones that recently came, which your fathers did not fear.' The teacher explains that yizbechu la'sheidim lo eloha means they sacrificed to demons, which have no power. The term eloha here means they are not true gods, as the Targum renders it—these are powerless. If they had power, Hashem's jealousy would not have been doubled as it is now. The phrase chadashim mikarov bau means these were new deities that only recently appeared, so much so that even the heathen nations were not familiar with them. The teacher says that if a non-Jew saw these idols, he would say, 'This is a Jewish idol,' meaning it was so new and unfamiliar. The phrase lo se'arum avoseichem means 'which your fathers did not fear.' The teacher explains that more literally, it means their hair did not stand up on end because of these deities, as it is the nature of a person's hair to stand up out of fear. The teacher also brings the explanation from Sifri that se'arum can also be related to se'irim, meaning demons, so the verse can also mean that your forefathers did not make such demons. The teacher thus brings both the literal and homiletic explanations of the verse.

On the words "Lo Elohah" — Rashi explains, as the Targum renders it, "they have no power." In other words, these idols have no strength or ability. Rashi adds that if these idols had any power or usefulness, then God's jealousy would not have been doubled as it is now. The fact that Hashem's anger is so strong is because these idols are completely powerless, and yet the people are still turning to them. This is the proof that they are truly nothing.

On the words "Chadashim mikarov bau" — Rashi explains that even the nations of the world were not accustomed to these new idols. If a non-Jew would see them, he would say, "This is a Jewish idol." In other words, these were so new and unfamiliar that even the other nations, who were used to idol worship, would recognize that these were something invented by the Jews themselves, not something that had any established tradition or reputation among the nations.

The verse says, "Lo se'arum avoseichem" — your forefathers did not fear them. Rashi explains that this means they did not have any fear of these idols. More literally, their hair did not stand up out of fear of them. Rashi brings from the Sifri that it is the way of a person that when he is afraid, his hair stands up. So the verse is saying that these idols were so insignificant that your ancestors felt no fear at all. Rashi then brings another explanation: the word "se'arum" can also be understood as related to the word "se'irim" — as in the verse "u'se'irim yirkedu sham" (and demons will dance there). "Se'irim" refers to demons. So the verse can also be read as saying, your ancestors did not make these kinds of demons — meaning, they did not create or serve these types of false powers.

The verse says, "Tzur yeladcha teshi, vatishkach Kel mechololecha" — You forgot the mighty rock who bore you; you forgot the God who delivered you. The teacher explains that the word "teshi" means you forgot. The verse is describing how the Jewish people forgot Hashem, who is their source and who brought them into existence. The teacher also points out that "Kel mechololecha" means the God who delivered you, who brought you out of the womb, who gave birth to you, so to speak. The verse is emphasizing the ingratitude of forgetting the one who gave you life and continues to sustain you.

On the word "teshi" — Rashi explains that it means "tishkach," you forgot. But our Rabbis also interpreted it homiletically: when Hashem comes to do good for you, you provoke Him to anger and, as it were, weaken His power from doing good for you. In other words, by sinning and turning away from Hashem, you prevent Him from bestowing goodness upon you, as if you are weakening His ability to do good for you, even though of course Hashem is all-powerful. This is a strong rebuke — that the Jewish people, through their actions, are holding back the flow of Hashem's blessings.

On the words "Kel mechololecha" — Rashi explains that this means the God who brought you out of the womb. The word "mechololecha" is related to the language used in the verse "yecholel aylos" (He makes the hinds give birth) and "chayil kiyoleda" (pangs like those of a woman in confinement). So "mechololecha" refers to Hashem being the one who brought you into existence, who gave birth to you, so to speak, and delivered you into the world.