ספר דברים - פרשת האזינו - לב:יט-כח - רביעי

The verse says, “And Hashem saw and was angered, because of the anger of His sons and daughters.” The teacher explains that this posuk is describing how Hashem looks at the behavior of the Jewish people—His children—and is upset with them because of their actions. The use of the word "anger" here shows that Hashem is not just disappointed, but actually reacts with a strong feeling because of what His children have done. The teacher emphasizes that this is a very strong expression, showing the seriousness of the situation and how Hashem responds when His people stray from the right path.

This posuk continues: "And He said, I will hide My face from them, I will see what their end will be, for they are a generation of reversals, children in whom there is no faith." The teacher explains that Hashem is saying He will turn away from the Jewish people, hiding His presence from them, and will wait to see what will happen to them in the end. The phrase "generation of reversals" means that this generation turns things upside down—they go against Hashem’s will and do the opposite of what is expected. The teacher points out that "children in whom there is no faith" means that they are not trustworthy; they do not keep their promises or commitments to Hashem. This is a strong criticism, showing that the people have lost their reliability and faithfulness to Hashem.

On the words "Ereh mah acharisam"—"I will see what their end will be"—Rashi explains that this means Hashem is saying, 'Let’s see what will happen to them in the end.' The teacher elaborates that Hashem is not just punishing right away, but is waiting to see what the ultimate result of their actions will be. It’s as if Hashem is stepping back to observe what will come from their choices, giving them a chance to see the consequences of their behavior.

The phrase "Ki dor tahpuchos heima"—"for they are a generation of reversals"—is explained by the teacher as meaning that this generation turns Hashem’s will into anger. Instead of following what Hashem wants, they do the opposite, which causes Hashem to become angry. The teacher points out that this is a strong way of saying that the people are not just making mistakes, but are actively going against Hashem’s wishes, flipping things around and bringing about a negative reaction.

The words "Lo emun bam"—"there is no faith in them"—are explained by the teacher as meaning that there are no great leaders among them. Rashi says that Hashem taught them the right way, but they turned away from it. The teacher adds that this means the people were given good guidance and a proper path, but they chose to leave it. It’s not just that they lack faith, but that they have abandoned the good direction they were shown.

On the word "Emun," Rashi brings two explanations. First, he says it is like the word "Vayehi omen"—which means someone who raises or educates, like a caretaker or a teacher. The teacher explains that this is the idea of someone who guides and brings up others, giving them the right path. Rashi uses the word "nurritorah" in the language of the Torah, which means education or upbringing. The second explanation is that "Emun" means faith, as in belief or trust, according to the Targum. The teacher points out that at Har Sinai, the Jewish people said "Naaseh v’nishma"—"We will do and we will hear"—but very quickly they broke that promise and made the Golden Calf. This shows that their faith and commitment were not lasting; they promised to follow Hashem, but soon went back on their word.

The verse says, "They made Me jealous with a non-god, they angered Me with their vanities, and I will make them jealous with a non-people, with a foolish nation I will anger them." The teacher explains that the Jewish people provoked Hashem by serving things that are not real gods, by getting involved with empty and meaningless things. In response, Hashem says He will provoke them with a nation that is not really a nation, and will anger them with a foolish people. The teacher emphasizes that this is measure for measure: just as the Jewish people turned to things that have no substance, Hashem will bring against them people who are not considered a real nation, to show them the consequences of their actions.

On the word "Kinauni"—"they made Me jealous"—Rashi explains that this means they ignited Hashem’s anger. The teacher explains that this is a strong expression, showing that the actions of the Jewish people caused Hashem’s anger to flare up, like a fire being lit. It’s not just a mild reaction, but a powerful response to their behavior.

The teacher explains that the phrase "Belo El" means "with something that is not a god." In other words, the verse is saying that they went after something that is not truly a deity, something that has no real power or divinity. The teacher emphasizes that this is the meaning of the phrase, that it refers to something which is not a god at all.

The teacher explains that "Belo Am" means "with a nation that has no name." He elaborates that this refers to a people who are not considered a real nation, who have no standing or recognition. The teacher brings the verse from Yeshaya, "Hen Eretz Kasdim zeh ha'am lo hayah"—this land of the Kasdim, this people was not. He also mentions the verse about Esav from Ovadiah, "Bazui ata me'od"—you are very despised. The point is that the verse is describing a nation that is not considered significant or important, and that is what is meant by "Belo Am."

The teacher explains that the phrase "Begoy Naval Ach'isem" refers to the heretics. He says that this is what is meant by "naval"—a disgraceful or base nation. He brings a proof from Tehillim: "Amar naval belibo ein Elokim"—the disgraceful one says in his heart, there is no God. So, the term "naval" here is referring to those who deny God, the heretics.

The teacher explains the verse: "Ki eish kadcha be'api, vatiked ad She'ol tachtis, vatochal eretz viyivulah, vatlahat mosdei harim." He says that the verse is describing Hashem's anger as a fire that burns intensely. The fire is so strong that it reaches down to the lowest depths—"ad She'ol tachtis"—and it consumes the land and its produce. The teacher points out that the fire even scorches the very foundations of the mountains, showing the extent and intensity of the punishment described in the verse. He emphasizes that this is a metaphor for the complete destruction that can come as a result of Hashem's anger, affecting everything from the land's surface to its deepest foundations.

The teacher explains that the word "Kadcha" means "it burned." He says that Rashi is telling us that this word is an expression of burning, that the anger of Hashem is being described as a fire that burns.

The teacher explains that "Vatiked" means "it will burn in you until the foundation." Rashi is saying that the fire described in the verse is not just a superficial burning, but it goes all the way down to the very foundation, consuming everything in its path. The teacher emphasizes that this is a description of total destruction, reaching the deepest levels.

The teacher explains that the phrase "Vatochal eretz viyivulah" means "it will consume your land and its produce." Rashi is clarifying that the fire will not only destroy the land itself but also everything that grows from it, all of its produce. The teacher points out that this shows the extent of the devastation being described.

The teacher explains that "Vatlahat" refers to Yerushalayim, which is founded on the mountains. He brings the verse, "Yerushalayim harim saviv lah"—Yerushalayim is surrounded by mountains. Rashi is saying that the fire will scorch even the foundations of the mountains, and specifically, this is referring to Yerushalayim, which is built on those mountains. The teacher emphasizes that this shows how the destruction reaches even the holiest places.

The verse says, "I will heap evils upon them, My arrows I will finish upon them." The teacher explains that Hashem is saying He will bring many troubles upon the Jewish people, one after another, as a form of punishment. The phrase "I will heap evils upon them" means that Hashem will not just bring one misfortune, but will add trouble upon trouble. The second part, "My arrows I will finish upon them," means that Hashem will use up all of His arrows, so to speak, against them. The teacher notes that this is an expression of Hashem's anger and the severity of the punishment, but also hints at a limit—once the arrows are finished, the punishment ends.

The Rashi on "Aspe aleimo ra'os" explains that the word Aspe means "I will add" or "I will join"—that Hashem will join one trouble to another. Rashi brings a proof from Yeshaya: "Sofu shana al shana"—add year upon year, meaning to add one thing on top of another. He also brings another example from Yirmiyahu: "Oloseichem sofu al zivcheichem"—add your burnt offerings to your sacrifices. So, the word Aspe means to add or to heap up. Then Rashi brings a second explanation: Aspe can also mean "I will finish" or "I will consume," as in the phrase "pen tispheh"—lest you be destroyed. So, the word can mean either to add or to finish off, and both meanings fit the context of the verse, where Hashem is describing the punishments He will bring.

The verse says, "My arrows I will finish upon them." The teacher explains that this means Hashem will use all of His arrows, all of His forms of punishment, against the Jewish people. However, Rashi points out that this is actually a blessing in disguise. The phrase "My arrows will be finished upon them" means that the arrows will be used up, but the Jewish people will not be destroyed. The arrows will come to an end, but the people will remain. So, even in the midst of punishment, there is a hidden blessing: Hashem's punishments are limited, and the Jewish people will survive them.

This verse lists the types of punishments: "Wasting of hunger, battles of burning, and destruction of bitterness; the teeth of animals I will send against them, with the venom of crawling things of the dust." The teacher explains that these are all different forms of suffering that Hashem will bring: hunger, burning (possibly fever or plague), bitterness (deep suffering), attacks by wild animals, and even the venom of snakes and other crawling creatures. Each phrase refers to a different kind of trouble, showing the many ways Hashem can punish. The teacher notes that these punishments are both physical (like hunger and wild animals) and supernatural (like burning and bitterness), and that they come from all directions—on land and from the ground.

Rashi explains the phrase "Mezei ra'av"—the wasting of hunger. He says that Onkelos translates this as "Nefichei kafan," which means those who are swollen from hunger. However, Rashi says he does not have another proof for this translation. Then, Rashi brings a second explanation from the name of Rabbi Moshe HaDarshan from Toulouse: "Mezei ra'av" means "goats of hunger"—that is, a person who is so thin from hunger that he grows hair on his skin, like a goat. So, the phrase can mean either people swollen from hunger or people so emaciated that they grow hair like goats.

Rashi explains the word "Mezei" as an Aramaic term for hair—mezia. He says that in Aramaic, mezia means hair, and gives an example of someone turning over in their hair. This supports the explanation that "Mezei ra'av" refers to people who are so hungry and thin that they grow hair on their bodies.

On the phrase "Lechumei reshef"—the battles of burning—Rashi explains that this refers to demons fighting against them. He brings a proof from Iyov: "U'vnei reshef yagbihu of"—the sons of Reshef will fly high, and these are demons. So, the phrase means that demons will attack and fight against the people as part of the punishment.

Rashi explains "Ketav meriri" as the destruction caused by a demon whose name is Meriri. The word ketav means destruction or cutting off, as in the verse in Hoshea: "Ehi ketavecha she'ol"—where Hashem says, "I will be your destruction, O grave." So, "Ketav meriri" refers to a specific kind of supernatural destruction caused by this demon named Meriri.

The verse discusses the teeth of animals, and Rashi brings a story that there was an incident where the sheep were biting and killing. This is to illustrate the severity of the punishment described, that even the animals would become dangerous and attack in an unnatural way, biting and causing death. The teacher emphasizes that this is not the normal behavior of sheep, showing the extraordinary nature of the events being described in the verse.

The verse speaks about the 'poison of crawling creatures of the dust.' Rashi explains that this refers to the venom of snakes that travel on their bellies upon the earth. He elaborates that the word used for 'crawling' is similar to the way water runs along the ground, and that in general, the term refers to anything that moves or rubs along the earth's surface. The teacher points out that this is not just about snakes, but about the general concept of things that move close to the ground, and that the Torah uses this language to describe the way the poison spreads or the way these creatures move.

This verse describes destruction both outside and inside: 'Outside, the sword will bereave, and inside, terror.' The teacher explains that this means people will be struck down by the sword outside the city, and inside their homes, there will be fear and terror. The verse continues to say that this will affect everyone—young men and maidens, infants and the elderly. The teacher emphasizes the totality of the calamity, that no one will be spared, from the youngest to the oldest, and that the suffering will be both from external enemies and from fear within their own homes.

On the phrase 'MiChutz Teshakel Cherev'—'Outside, the sword will bereave'—Rashi explains that this means outside the city, the sword of the armies will cause bereavement. The teacher clarifies that this is referring to people being killed by invading forces or armies outside the safety of the city walls, and that the term 'bereave' means to lose loved ones, emphasizing the pain and loss caused by these attacks.

On 'uMeChadarim Eimah'—'and inside, terror'—Rashi gives two explanations. First, when someone escapes from the sword, the chambers of his heart will be pounding from fear, and he will die from that fear. The teacher explains that this means even those who survive the external danger are not safe, because the fear itself can be deadly. Rashi also brings another explanation: that in the house itself, there will be the terror of plague, as it says in Yirmiyahu, 'for death has come up into our windows.' The teacher notes that Onkelos translates it this way as well. Rashi then gives a second explanation for 'MiChutz Teshakel Cherev': that it refers to what they did in the streets, as it says in Yirmiyahu, 'and according to the number of the streets of Yerushalayim, you have set up altars of shame.' The teacher points out that this means the punishment is measure for measure for the sins committed openly in public.

On 'uMeChadarim Eimah'—'and inside, terror'—Rashi explains further that this refers to what was done in the innermost chambers, as it says in Yechezkel, 'what the elders of the house of Israel do in the dark, every man in the chambers of his imagery.' The teacher explains that this means the terror inside the home is a punishment for the sins that were committed secretly, in private rooms, as opposed to the public sins mentioned before. The verse and Rashi together show that both public and private wrongdoing bring about their own forms of punishment.

The verse says, 'I said I would scatter them, I would make their memory cease from mankind.' The teacher explains that Hashem is saying He considered wiping them out completely, erasing their memory from among people. This is a very strong expression of anger and the possibility of total destruction, showing the seriousness of the situation being described.

On 'Amarti Afaihem'—'I said I would scatter them'—Rashi explains that it means 'I said in My heart I will scatter them.' He also brings another interpretation: that 'Afaihem' means to put them to one side, to cast them away as ownerless, similar to the usage in Ezra and Nechemiah, where it means to divide and abandon. Rashi notes that some explain it according to the Targum as 'My anger will rest upon them,' but he rejects this because the grammar would be different if that were the meaning. Rashi then brings the explanation from the Sifrei, which divides the word into three: 'Amarti Af Ei Hem'—'I said in My anger, they are as if they do not exist,' so that people will say about them, 'Where are they?' The teacher points out that Rashi is careful to analyze the word and its possible meanings, and ultimately prefers the explanation that fits both the grammar and the context of the verse.

This verse says, "If not for the anger of the enemy that I feared, lest their adversaries misinterpret, lest they say, 'Our hand is raised high, and not Hashem did all this.'" The teacher explains that Hashem is saying that He is holding back from completely destroying the Jewish people, not because they deserve it, but because of the enemy. If Hashem would allow the enemy to destroy the Jews entirely, the enemy would become arrogant and claim that it was their own strength that accomplished this, not Hashem. The enemy would say, "Our hand is raised high," meaning that their own power and might was responsible for the victory, and they would not recognize that it was Hashem who orchestrated everything. So, Hashem restrains His anger and does not allow the enemy to go too far, in order to prevent them from taking credit and denying Hashem's role.

On the words "If not for the anger of the enemy that I feared," Rashi explains that this means if not for the fact that the enemy's anger is gathered against them, to destroy them. If the enemy would be able to overcome the Jews and destroy them, the enemy would attribute the greatness to themselves and to their own gods, and not to Hashem. This is what it means when it says, "lest their adversaries misinterpret." The word "yenakru" means to misinterpret or to attribute the strength to a foreign source. The enemy would say that the victory was due to their own power, not Hashem's. The teacher elaborates that this is a recurring theme: Hashem sometimes holds back from punishing the Jewish people as much as they deserve, not for their own sake, but to prevent the nations of the world from becoming arrogant and denying Hashem's involvement. They would say, "It was our own strength," and not recognize Hashem's hand. Rashi is emphasizing that the enemy would not give credit to Hashem, but would instead attribute everything to themselves or their idols.

The verse continues, "Lest they say, 'Our hand is raised high,' etc., for they are a nation lost to counsel." The teacher explains that this is a continuation of the previous idea: the enemy would say that it was their own strength that accomplished everything. But the Torah says about them that they are a nation that is lost to counsel, meaning they lack true wisdom and understanding. They do not realize that it is Hashem who is behind everything, and they attribute everything to themselves. The teacher points out that this is a criticism of the enemy nations—they are foolish for not recognizing Hashem's role in the events that transpire.

This verse says, "For they are a nation lost to counsel, and there is no understanding in them." The teacher explains that the Torah is describing the enemy nations as lacking wisdom and understanding. They do not see the truth of the situation, which is that Hashem is the one orchestrating everything. If they had any real insight, they would recognize that their victories are not due to their own power, but because Hashem allowed it for His own reasons. The teacher emphasizes that this is a rebuke to the nations for their arrogance and lack of perception.

On the words "and there is no understanding in them," Rashi explains that if they were wise, they would understand this, as it says in the next verse, "How could one chase a thousand," etc. The teacher explains that Rashi is saying the nations lack understanding because if they were truly wise, they would realize that their ability to defeat the Jews is not due to their own strength, but because Hashem allowed it. The proof is that, under normal circumstances, it would be impossible for one person to chase a thousand, or for a small nation to defeat a larger one. The only explanation is that Hashem is behind it. Rashi is pointing out that the nations' lack of understanding is shown by their failure to recognize this obvious truth.