ספר דברים - פרשת האזינו - לב:כט-לט - חמישי

The verse says, "Lu chochmu, yaskilu zos, yavinu le'acharisam"—if only they were wise, they would understand this, they would reflect on their end. The teacher explains that the posuk is expressing regret: if only the people would use their wisdom and insight to reflect on what will happen to them in the end. The verse is urging the people to think about the consequences of their actions, to consider what will happen to them if they continue on their current path. It is a call for introspection and foresight, to use their minds to understand what the future holds based on their behavior.

Rashi on "yavinu le'acharisam" explains that they would give their hearts to understand the end of the punishments that will befall the Jewish people. The teacher elaborates that Rashi is saying the people should focus their hearts and minds to contemplate what will be the ultimate outcome for Israel, what will happen at the end of all these troubles. It's not just about understanding in a general sense, but specifically to reflect on the consequences and the final result of the suffering and challenges that Israel faces. Rashi emphasizes the importance of internalizing and deeply considering the end result of their actions and the punishments that are decreed upon them.

The verse says, "Eicha yirdof echad elef, ushnaim yanisu revava, im lo ki tzuram mecharam, vaHashem hisgiram"—how could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them and Hashem had delivered them up? The teacher explains that the posuk is asking: how is it possible that one enemy could chase a thousand Jews, and two could make ten thousand flee? This is not natural; it only happens because Hashem has given them over, because their Rock, meaning Hashem, has sold them out and delivered them into the hands of their enemies. The verse is emphasizing that the only reason the enemies are able to overpower Israel is because Hashem allowed it, not because of the enemies' own strength or power. The teacher also notes the use of the word "hisgiram," which means to deliver or hand over, and brings the example of the French word for deliver, showing that the Torah uses this language to indicate being given over into the hands of others.

Rashi on "eicha yirdof echad" explains that this means one person from among the nations could chase a thousand from Israel. The teacher clarifies that Rashi is pointing out the unnaturalness of the situation: how could it be that so few could overpower so many? It is only because Hashem allowed it to happen, as explained in the verse. Rashi is emphasizing that this is not due to the strength of the nations, but because Hashem gave Israel over to them.

The verse continues, "im lo ki tzuram mecharam, vaHashem hisgiram"—unless their Rock had sold them and Hashem had delivered them up. The teacher explains that "mecharam" means Hashem sold them, and "hisgiram" means He handed them over into the hands of their enemies. The teacher brings out that the word "hisgiram" is like the French word for deliver, meaning to hand over. The point is that Hashem is the one who allowed this to happen; it is not the enemies' own power, but Hashem's decision to give Israel into their hands. The teacher stresses that this is a key point in understanding the verse: all the suffering and defeat is only because Hashem allowed it, not because of any inherent strength of the enemies.

The verse says, "Ki lo ketzureinu tzuram, ve'oyveinu pelilim"—for their rock is not like our Rock, and our enemies are judges. The teacher explains that the verse is saying the gods of the nations are not like our God. The enemies are now judging us, meaning they are ruling over us and deciding our fate, but this is only because Hashem allowed it. The verse is emphasizing the difference between Hashem and the idols of the nations, and that the current situation is not because their gods are stronger, but because Hashem has given Israel over to them for a reason.

Rashi on "ki lo ketzureinu tzuram" explains that all of this should have been understood by the enemies—that Hashem is the one who delivered Israel into their hands, and not their own gods or their own strength. Rashi says that until now, their gods could do nothing against our Rock. The teacher elaborates that Rashi is pointing out that the nations should have realized that their victories over Israel are not because of their own power or their gods, but only because Hashem allowed it. Rashi also notes that every time the word "tzur" appears in Tanach, it means a rock, emphasizing the metaphor of Hashem as the strong and reliable Rock of Israel.

Rashi on "ve'oyveinu pelilim" explains that now our enemies are judging us—they are in control and ruling over us. The teacher explains that this shows that Hashem has sold us into their hands, and that is why they are able to judge and rule over us. The word "pelilim" means judges, indicating that the enemies have become the ones who decide our fate, but again, this is only because Hashem allowed it to happen.

The verse says, "For their vine is from the vine of Sodom, and from the fields of Amorah; their grapes are grapes of rosh, clusters of bitterness are theirs." The teacher explains that this verse is describing the source of their actions and their punishment. The people’s deeds are compared to those of Sodom and Amorah, and therefore, the consequences they receive are bitter and harsh, just like the grapes and clusters described here. The verse is emphasizing that their actions are so corrupt that their punishment is fittingly bitter and severe, coming from a place of total corruption, just as Sodom and Amorah were destroyed for their evil.

On the words "Ki MiGefen Sedom Gafnam" — "For their vine is from the vine of Sodom" — the teacher explains that this is referring back to the earlier statement, "I said I would scatter them, I would erase their memory." The reason for this is that their deeds are like the deeds of Sodom and Amorah. In other words, the people’s actions are so corrupt and evil, just like those infamous cities, that they deserve the same kind of destruction and erasure. Rashi is saying that the verse is not just a random metaphor, but is directly connecting the people’s behavior to that of Sodom and Amorah, which justifies the harsh punishment described.

On the word "Shadmos" — the teacher explains that this means a field of grain. He brings examples from other places in Tanach: in Chavakuk, "uShadmos lo asah ochel" — "and the fields did not produce food"; and in Melachim, "biShadmos Kidron" — "in the fields of Kidron." So, "Shadmos" refers to cultivated fields, specifically those used for growing grain. This helps us understand that the verse is talking about the fields of Amorah as being productive land, but here it is used in a negative context, showing that even their produce is tainted.

On the words "Anavei Rosh" — the teacher explains that this means a bitter herb. The grapes of rosh are not sweet or desirable, but are instead bitter, symbolizing the negative outcome of their actions. The verse is using this imagery to show that what comes from these people is not good, but is instead something unpleasant and harmful, just like a bitter herb.

On the words "Ashkelos Meroros Lamo" — "clusters of bitterness are theirs" — the teacher explains that this means a bitter drink is fitting for them. According to their actions, their punishment is bitterness. He brings the Targum, which says, "and the payment for their deeds is like their bitterness." In other words, the consequences they receive are exactly in line with their actions — just as they acted with bitterness and evil, so too their punishment is bitter and harsh. The verse and Rashi are emphasizing the measure-for-measure aspect of their retribution.

The verse says, "The venom of serpents is their wine, and the cruel poison of asps." The teacher explains that this means their punishment is like the bitterness of snakes — their cup of retribution is as bitter as the venom of serpents. The verse is describing the severity and cruelty of the punishment that will befall them, comparing it to the most poisonous and dangerous substances known, like snake venom and the poison of asps. This is to show that the consequences of their actions are not just bitter, but extremely harsh and deadly.

On the words "Chamas Taninim Yeinam" — "the venom of serpents is their wine" — the teacher explains, as the Targum says, "like the bitterness of serpents is the cup of their punishment." Their punishment is as bitter as the venom of snakes. The verse is using this imagery to show that just as the venom of a snake is extremely bitter and dangerous, so too is the punishment that will be given to them. Their cup — meaning their fate or what they will have to drink — is full of this bitterness, reflecting the severity of their sins.

On the words "VeRosh Petanim Achzar" — "and the cruel poison of asps" — the teacher explains that this refers to their cup, which is cruel to bite. An enemy who is cruel will come and exact punishment from them. The word "petanim" refers to a type of snake whose bite is especially cruel and painful. Rashi is saying that just as the bite of this snake is harsh and merciless, so too will be the punishment that comes upon them — it will be delivered by a cruel enemy who will not show mercy. The verse is emphasizing the severity and cruelty of the retribution that awaits them.

Is it not sealed up with Me, stored in My treasuries? The teacher explains that this verse is saying that all the deeds of the people, even if they think they have been forgotten, are actually hidden and preserved with Hashem. Nothing is lost or overlooked; everything is kept in Hashem's storehouses, waiting for the appropriate time. The idea is that Hashem does not forget what people have done, whether good or bad—it is all sealed up and kept with Him.

Rashi says on the words "halo hu kamus imadi"—is it not sealed up with Me—that this is as the Targum translates: they think that I have forgotten their evil deeds, but in reality, all their actions are hidden and preserved before Me. The teacher elaborates that people might believe Hashem has forgotten what they have done, but in truth, everything is stored away and remembered by Hashem. Nothing is lost; all their deeds are kept and will be accounted for at the right time.

The fruit of their vine and the produce of their fields is stored up with Me. The teacher explains that even the results of their actions—their produce, their outcomes—are also sealed and kept by Hashem. This means that not only are the deeds themselves remembered, but also the consequences and results of those deeds are preserved with Hashem, to be dealt with at the appropriate time.

Vengeance is poised with Me, and I will pay at the time their foot stumbles, for the day of their calamity is near, and what is destined for them hastens. The teacher explains that Hashem is saying that the retribution, the punishment, is ready and prepared with Him. When the time comes that their merit runs out and they stumble, Hashem will bring about their punishment. The day of their downfall is close, and what is destined for them will come quickly. The teacher points out that the verse emphasizes that Hashem's retribution is not forgotten or delayed—it is ready and will be paid out exactly when the time is right, when their support is gone and they have nothing left to rely on.

Rashi explains on the words "li nakam v'shilem"—vengeance is poised with Me and I will pay—that the retribution is ready and prepared with Hashem, and He will pay them according to their deeds. The vengeance will pay them the punishment they deserve. Rashi adds that some explain the word "v'shilem" as a noun, meaning recompense, similar to the word "v'shalom" (peace or completion), and from the same grammatical form as "v'hadavar ein bahem"—the prophetic word is not in them. Rashi continues that the time when Hashem will pay them is "le'eis tamut raglam"—at the time their foot stumbles, meaning when the merit of their forefathers, which they are relying on, runs out. When that merit is finished, the day of their calamity is near, and as soon as Hashem desires to bring that day upon them, it is close and ready to be brought about by many agents. The things destined for them will come quickly, as the verse says, "let him hurry, let him hasten." Rashi concludes that until this point, Moshe was testifying against them with words of reproof, so that when the punishment would come, they would know it was foretold. From this point onward, Moshe testifies to Israel with words of comfort about what will come after the retribution, as stated in the later verses.

At the time their foot stumbles—when the merit of their forefathers, which they are relying on, is finished. The teacher explains that this phrase means that the punishment will come when the merit that the people are depending on, the merit of their ancestors, is used up. Once they no longer have that merit to protect them, that is when their downfall will occur.

For the appointed day of their calamity is near—when I desire to bring upon them the day of their disaster, it is close and ready before Me to be brought about by many agents. The teacher explains that Hashem is saying that as soon as He wants to bring the day of disaster upon them, it is already prepared and can be brought about quickly, using many different means or agents. The punishment is not far off; it is close and ready to happen as soon as Hashem wills it.

And what is destined for them hastens—the things that are destined to come upon them will come quickly. The teacher explains that the future events, the punishments or consequences that are meant for them, will not be delayed; they will come swiftly when the time arrives.

The word Vachush means 'and what is destined for them hastens.' Rashi explains that this is similar to the verse in Yeshaya, 'Yemaher Yachishu,' meaning 'let him hurry, let him hasten.' Up to this point, Moshe testified against them with words of reproof, so that this song would serve as a witness. When the punishment would come upon Israel, they would know that I had told them about it from the very beginning. From here onward, Moshe testifies to Israel with words of comfort, about things that will come upon them at the conclusion of the retribution, just as he stated earlier. As it says, 'Vehaya ki yavo'u alecha... kol hadevarim ha'eileh, habracha vehaklalah... veshav Hashem Elokecha es shevuscha'—and it will be when all these words happen to you, the blessing and the curse, then Hashem your God will bring back your exiles.

The verse says, 'Ki Yadin Hashem Amo, ve'al avadav yisnachem, ki yireh ki azlas yad, ve'efes atzur ve'azuv.' This means: When Hashem will judge His people and will reconsider His servants, when He sees that the power is increasing and none is controlled or strengthened. The teacher explains that this is the second part of the section. When Hashem will judge His people, in other words, when God will exact judgment upon Israel by bringing upon them these aforementioned sufferings. The word ki here does not mean 'because,' giving a reason for the previous statement, but rather it introduces a new passage, meaning 'when.' As in the verse, 'ki tavo'u el ha'aretz'—'when you come to the land.' The meaning of our verse is: when these judgments will come upon them and the Holy One, blessed be He, will reconsider concerning His servants, to return to them and to have mercy upon them.

On the words Ki Yadin Hashem Amo, Rashi explains: When He will judge them with these afflictions that were mentioned above, similar to the verse in Iyov, 'Ki bam yadin, yusar amim'—for through these He judges, meaning He chastises people. The word ki here does not serve as 'because,' to give a reason for the previous statements, but rather as the beginning of a new passage, as in 'ki tavo'u el ha'aretz'—'when you come to the land.' So, when these judgments come upon them, Hashem will reconsider His servants, to return to them and to have mercy upon them.

On the word Yisnachem, Rashi says: This word denotes changing one's mind, whether for good or for evil. In this context, it means Hashem will reconsider and have mercy upon His servants.

The verse says, 'Ki yireh ki azlas yad'—when He sees that the power is increasing, 've'efes atzur ve'azuv'—and none is controlled or strengthened. The teacher explains: When God sees that the enemy's power is becoming stronger and stronger against Israel, and none among them is controlled or strengthened.

On the word Atzur, Rashi explains: This means one who is rescued by an officer or a ruler who would confine the people. Atzur is the ruler who confines his people within certain boundaries, so that they will not go out in scattered groups when they go to war against the enemy. In old French, this is Meintindur, meaning a ruler. Atzur is one who is saved through the confinement of a ruler.

On the word Azuv, Rashi explains: This means strengthened, as in the verse in Nechemia, 'Vayaazvu es Yerushalayim ad hachomah'—they fortified Jerusalem until the wall. Also, in Yirmiyahu, 'Eich lo azvah ir tehillah'—how is the city of praise not fortified? Atzur is Meintindur (controlled), and Azuv is Infortzadur (fortified). So, Azuv means fortified or strengthened.

The verse says, 'Ve'amar ei Eloheim, tzur chasayu vo'—then he will say, where is their deity, the rock in which they trusted? The teacher explains: The Holy One, blessed be He, will say about them, Israel, where is their deity which they worshipped? The word tzur means the rock, which figuratively refers to the rock under which they used to shelter themselves from the sun and the cold. That is to say, the deity in which they had placed their trust to protect them against any harm.

Then He will say, "Where is their deity?" The teacher explains that this means the Holy One, blessed is He, will say about them—referring to Israel—"Where is their deity, the one they worshipped?" This is a rhetorical question, highlighting that the idols they served are powerless to help them now in their time of need.

The verse says, "Where is their god?" The teacher explains that this refers to the avodah zarah—the foreign gods or idols—that they served. The verse is pointing out the futility of their trust in these idols, which are now nowhere to be found when they are needed.

The verse continues, "The rock in which they trusted." The teacher explains that this means the rock under which they used to shelter themselves from the sun and the cold. In other words, it refers to the deity in which they had placed their trust to protect them against any harm. The verse is emphasizing that the things they relied on for protection are now shown to be ineffective.

The verse says, "Who ate the fat of their sacrifices and drank the wine of their libations? Let them arise and help you; let them be your shelter." The teacher explains that this is referring to the deities to whom they would offer sacrifices and pour wine libations. The verse is saying, let those gods whom you served and to whom you brought offerings now come and help you. Let them be your protection and shelter, since you relied on them.

Rashi comments on the phrase "who ate the fat of their sacrifices" and explains that these deities were considered as if they would eat the fat and drink the wine of the libations that were offered before them. The teacher elaborates that this means the people believed their gods consumed the offerings brought to them, and now the verse is challenging them: let those gods whom you served and brought offerings to come and help you in your time of trouble.

The verse says, "Let that same rock you worshipped be a refuge and a shelter for you." The teacher explains that the verse is saying, let the rock—the idol or deity you trusted in—be your protection now. If you relied on it for shelter, let it now serve as your refuge in your time of need.

The verse states, "See now that it is I, I am the One, and there is no god with Me. I cause death and grant life; I strike and I heal, and no one can rescue from My hand." The teacher explains that this is Hashem declaring that He alone is in control—there is no other power besides Him. He is the one who can bring someone down and also lift them up. He causes death and gives life, He wounds and He heals, and there is no one who can save from His hand. The verse is emphasizing Hashem's absolute power and uniqueness, that there is no deity that can stand up against Him or stop Him. The teacher also notes that this is meant to be understood from both the punishments Hashem brings and the salvations He provides, showing that only Hashem has the power to do all these things.

Rashi comments on "See now" and explains that this means: understand from the punishment that I brought upon you, from which no one could rescue you, and from the salvation with which I will save you, that there is no one to stop Me. The teacher elaborates that this is Hashem telling the people to recognize, through both the suffering and the deliverance they experience, that He alone is in control and there is no other power besides Him.

The verse states: "Ani Ani Hu" — "I, I am He" — "Ani Lehashpil VeAni Leharim" — "I bring down and I raise up." The teacher explains that this means Hashem is declaring, "See now that it is I, I am the One, and there is no God like Me. I cause death and grant life. I strike, but I heal, and no one can rescue from My hand." The teacher elaborates that Hashem is saying, "Understand from the punishment that I brought upon you, from which no one can rescue you, and from the salvation with which I will save you, that there is no one to stop Me. It is I who can bring someone down, and I am the One who can lift someone up." The teacher emphasizes that Hashem is the only true power, and there is no other force or deity that can oppose Him or stand in His way. Everything — both lowering and raising, punishment and salvation — comes solely from Hashem.

On the words "Ve'ein Elohim Imadi" — "and there is no God with Me" — the teacher explains Rashi: this means there is no deity that stands against Me to stop Me. In other words, there is no other power or force that can oppose Hashem or prevent Him from carrying out His will. Hashem is completely in control, and nothing can stand up against Him.

On the word "Imadi" — "with Me" — the teacher brings Rashi's explanation: this means "Dugmasi U'kemoni" — "resembling Me, like Me." That is, there is no one who is similar to Hashem, no one who can compare to Him or be like Him in any way. Hashem is absolutely unique and unparalleled.

On the words "Ve'ein Miyadi Matzil" — "and no one can rescue from My hand" — the teacher explains Rashi: this refers to those who sin against Me. In other words, when Hashem decides to punish those who have sinned against Him, there is no one who can save them from His hand. Hashem's power is absolute, and no one can deliver a person from His judgment.