ספר דברים - פרשת האזינו - לב:מ-מג - ששי

The verse says: "For I raise up my hand to heaven and say, as I live forever." The teacher reads the verse and emphasizes the phrase, "For I raise up my hand to heaven," and "as I live forever." He notes that this is Hashem declaring an oath, raising His hand to heaven as a sign of swearing, and stating that He lives forever. The teacher does not elaborate further on this verse itself, as he moves immediately to Rashi's commentary.

On the words Ki Esa El Shamayim Yodi (For I raise up my hand to heaven), Rashi explains: "For in my fury, I will raise up my hand to myself, making an oath." The teacher explains that this means Hashem, in His anger, raises His hand as a gesture of swearing, and the oath is directed to Himself. The teacher clarifies that this is an expression of Hashem's seriousness and commitment to what He is about to declare, emphasizing the gravity of the oath.

On the words VeAmarti Chai Anochi (And I say, as I live), Rashi says this is the language of an oath. The teacher explains that Hashem is swearing, using the phrase "as I live," just as in other verses where Hashem says, "As I live, says the Lord." The teacher brings an example: "If not for that which you have spoken in my ears," showing that this phrase is used elsewhere in Tanach as an expression of an oath. Therefore, here too, the meaning is that Hashem is swearing, just as He says, "as I live."

The verse says: "If I sharpen the blade of my sword and my hand grasps judgment, I will bring vengeance upon my adversaries and repay those who hate me." The teacher reads the verse, emphasizing the imagery of Hashem sharpening His sword and grasping judgment, which means preparing to exact justice. The verse continues with Hashem promising to bring vengeance on His adversaries and to repay those who hate Him. The teacher notes that this is a strong declaration of Hashem's readiness to punish those who have harmed Israel, and that the language is one of retribution and justice. He then moves on to Rashi's explanations of the specific phrases.

On the words Im Shanoisi Barak Charbi (If I sharpen the blade of my sword), Rashi explains: "If I sharpen the blade of my sword so that it will shine." The teacher points out that the word Barak literally means lightning, and here it means to shine or flash. He brings the example from Yechezkel, "so that it will be for a shining blade," and notes that the Old French word for this is "flandre." The teacher explains that the idea is that Hashem's sword is sharpened and shines like lightning, ready for action.

On the words VeTochez BeMishpat Yodi (And my hand grasps judgment), Rashi explains that this means leaving the attribute of mercy and applying the attribute of justice to the enemies who harmed Israel. The teacher elaborates that Hashem is putting aside mercy and instead using strict justice against those who did evil to Israel. He brings the verse from Zechariah: "I was angry only a little, but they helped to do harm," meaning that Hashem's anger was small, but the enemies took it further and caused more harm. The teacher also brings another explanation from Rashi: that Hashem's hand will grasp the attribute of justice, sustaining it and exacting vengeance with it. So, the phrase means Hashem is holding on to justice in order to carry out retribution.

On the words Ashiv Nokom (I will bring vengeance), Rashi brings an Agadic explanation: From the language of the verse, "and my hand grasps judgment," our Rabbis learned that Hashem's way is not like that of a human being. The teacher explains that a human being, when he shoots an arrow, cannot retrieve it, but Hashem, when He shoots His arrows, can retrieve them as if He is still holding them in His hand. The teacher elaborates that this is alluded to in the phrase Barak Charbi (the lightning of my sword), meaning Hashem's arrows are like lightning, and He still has control over them. The teacher also points out that the word Mishpat (judgment) here refers to retribution or punishment, as in the Old French word "yushtitsi'a" (punishment). So, the verse is describing Hashem's unique power to both send out and recall His punishments, unlike a human who cannot retrieve what he has already sent out.

The verse says: "I will intoxicate my arrows with blood, and my sword will consume flesh, from the blood of the slain and the captives, from the first breach of the enemy." The teacher reads the verse and explains each phrase. On "I will intoxicate my arrows with blood," he says this refers to Hashem's arrows being filled with the blood of the enemy. On "my sword will consume flesh," he explains that this means the sword will consume the flesh of the enemy. On "from the blood of the slain and the captives," the teacher explains, based on Rashi, that all this will happen to the enemy because of the sin of spilling the blood of Israel and taking captives from them. On "from the first breach of the enemy," the teacher explains, again following Rashi, that this refers to the very first breach the enemy made against Israel. When Hashem punishes the nations, He visits upon them both their own sins and the sins of their ancestors, starting from the very first breach they made against Israel. The teacher emphasizes that the retribution is comprehensive and goes back to the root of the enmity and harm done to Israel.

Rashi explains the phrase "Ashkir Chitzai Midam"—"I will intoxicate my arrows with blood"—as referring to the enemy. In other words, the arrows will be filled with the blood of the enemy.

On the words "VeCharbi Tochal Basar"—"And my sword will consume flesh"—Rashi explains that this means the flesh of the enemy. The sword will consume their flesh, that is, the flesh of those who opposed Israel.

The verse says, "MiDam Chalal U'Shivyo"—"From the blood of the slain and the captives." Rashi explains that all this will happen to them because of the sin of the blood of Israel that was slain, and because of the captives that they took from them. So, the punishment is coming upon the nations because of the blood they spilled of the Jewish people and for taking captives from among them.

Rashi explains "MeRosh Peros Oyev"—"From the first breach of the enemy"—to mean from the very first breach that the enemy made. When Hashem punishes the nations, He visits upon them their own sins and the sins of their ancestors, starting from the very first breach they made against Israel. So, when Hashem exacts retribution from the nations, He takes into account not only their current sins but also the sins of their forefathers, beginning from the initial breach they made in harming Israel.

The verse says, "Harninu Goyim Amo"—"Sing out praise, O you nations, for His people." The nations are called upon to praise Hashem's people, Israel, because Hashem will avenge the blood of His servants, inflict revenge upon His adversaries, and appease His land and His people. The verse is describing a time when the nations will recognize the greatness of Israel and the justice of Hashem's actions, as He brings retribution upon those who harmed Israel and brings comfort and atonement to His land and people.

Rashi explains "Harninu Goyim Amo"—"Sing out praise, O you nations, for His people"—that at that time, the nations will praise Israel. They will say, "See what the praise of this nation is: that they cleaved to the Holy One, blessed be He, through all the suffering that befell them, and they did not forsake Him. They recognized His goodness and His praise." In other words, the nations will acknowledge that despite all the hardships and suffering that Israel endured, they remained loyal to Hashem and did not abandon Him, and they will appreciate the goodness and praise of Hashem that Israel recognized all along.

On the words "Ki Dam Avodov Yikom"—"For He will avenge the blood of His servants"—Rashi explains that this means Hashem will literally avenge the shedding of their blood. The phrase is to be understood in its simple sense: Hashem will take vengeance for the blood of His servants that was spilled.

Rashi explains "VeNakam Yashiv LeTzarav"—"And He will inflict revenge upon His adversaries"—as referring to the robbery and the violence that the nations perpetrated against Israel. Rashi brings examples from the prophets: as it says in Yoel, "Mitzrayim will be a desolation and Edom a desolate wilderness for the violence against the children of Yehudah," and as it says in Ovadiah, "For the violence against your brother Yaakov." So, the revenge that Hashem brings upon the nations is for the acts of robbery and violence they committed against the Jewish people.

And he will appease his land and his people: Rashi explains that this means God will appease his land and his people for the distress and suffering that they experienced, and for what the enemy did to them. In other words, God will bring comfort and reconciliation to both the land and the people of Israel after all the troubles that befell them at the hands of their enemies.

The word vechiper is an expression of conciliation and appeasement. Rashi brings examples, such as the verse "achapera panav"—I will appease his anger, as rendered in the Targum in Bereishis 32:21. So here too, vechiper means to appease or reconcile, to bring about a sense of favor and comfort after anger or distress.

And what is meant by 'his land'? Rashi explains that when his nation is comforted, his land is also comforted. The comfort of the people brings comfort to the land itself.

When his people are comforted, his land is comforted as well. Rashi brings a proof from the verse, "ratzisa Hashem artzecha"—O Lord, you have appeased your land (Tehillim 85:2). How did you appease your land? By returning the captivity of Yaakov. Rashi notes that this section is explained in different ways in the Sifri, with a dispute between Rabbi Yehuda and Rabbi Nechemiah. Rabbi Yehuda explains the whole section as referring to Israel, while Rabbi Nechemiah explains it as referring to the other nations. Rabbi Yehuda's approach is that the verses are about Israel: for example, when it says, "I said I would make an end of them," and so on, it refers to Israel's situation and their lack of Torah, which is their counsel. When it says, "they have no understanding," it means they do not reflect on how one of the nations could pursue a thousand of them unless God had sold them over. Everything is as Rashi explained until the end of the section. Rabbi Nechemiah, on the other hand, explains the section as referring to the nations: for example, "for they are a nation devoid of counsel" refers to the nations, and so on. He explains the verses about the vine of Sodom and the field of Gomorrah as referring to the nations, and that the nations do not attribute greatness to God. The grapes are grapes of rosh—bitterness—because of what they did to Israel. Their wine is the bitterness of serpents, and it is ready to be given to the nations to drink because of what they did to Israel. The cup of poison is stored up with God, and at the time of their downfall, the nations will drink it. The judgment here refers to God pleading the cause of Israel against those who oppressed her. When the nations' power increases and they say, "Where is Israel's God?" God will reveal His salvation and show that He alone brings both good and evil, and no one can rescue from His hand. God says, 'Because I live forever, I will not hasten to exact punishment; there is a time for this, and I will exact punishment from the nations in the latter generations.' Furthermore, God can exact punishment from both the living and the dead, unlike a mortal king who must act quickly. God lives forever and can punish even after the enemy has died.

For their vine is from the vine of Sodom: Rashi explains that this refers to the nations. The nations are compared to the vine of Sodom, indicating their corrupt and destructive nature.

And from the fields of Gomorrah, etc.: Rashi explains that the nations do not pay attention to attribute greatness to God. They do not recognize or acknowledge God's greatness, even though their actions and punishments should lead them to do so.

Their grapes are grapes of rosh (bitterness): Rashi explains that this is what the verse means when it says, "Were it not for the enemies' wrath," meaning that the nations' anger was directed at Israel to poison and embitter them. Therefore, "they have bitter clusters"—the nations will be forced to eat the bitter consequences of what they did to God's children, Israel.

Their wine is the venom of serpents: Rashi explains that this is ready to be given to the nations to drink as retribution for what they did to Israel. The punishment is prepared for them because of their actions against the Jewish people.

Rashi explains the phrase "k'mus imadi"—it is referring to that cup, as it says in the verse, "For a cup is in the hand of the Lord," and so on. In other words, the cup of retribution is stored with God, ready to be poured out at the appropriate time, as described in the verse in Psalms, "For a cup is in the hand of the Lord." This means that the punishment for the nations is prepared and reserved by God, and He will administer it when the time comes.

The verse says, "le'eis timot raglam"—at the time their foot stumbles. The teacher explains that this is similar to what is stated in Isaiah 26:6, "The foot will trample it." In other words, when the time comes for the nations to fall, their downfall will be complete, just as the verse in Isaiah describes the trampling of the wicked. This is the moment when their power collapses and they are punished for their actions against Israel.

The verse states, "ki yadin Hashem amo"—for the Lord will judge His people. The teacher clarifies that in this context, the word "yadin" means "because"—it is an expression of "for" or "since." It does not mean that God will bring suffering upon His people, but rather, as Rashi says, it is like "for He will plead their cause against those who oppress them." The judgment here is not about punishing Israel, but about God standing up for them and defending them against their enemies. The teacher emphasizes that the verse is about God taking Israel's side and acting on their behalf.

The verse says, "ki yireh ki azlas yad v'gomer. V'amar ay Eloheihem"—when He sees that their power is gone, and He will say, 'Where is their God?' The teacher explains that this refers to the enemy saying, 'Where is the God of Israel?' This is similar to what the wicked Titus said when he tore the curtain in the Temple, as described in Gittin 56b. The verse in Micah 7:10 also says, 'And my enemy will see and shame will cover her, who said to me, Where is the Lord your God?' In other words, the nations will taunt Israel, questioning where their God is, especially in times of suffering. But ultimately, God will respond and reveal His justice.

The verse states, "re'u atah ki ani v'gomer"—see now that I, I am He. The teacher explains that at this point, the Holy One, blessed be He, will reveal His salvation and declare, 'See now that I, I am He.' This means that both the evil and the good that befall the nations come from God alone. No one else has power over these outcomes. God is making it clear that He alone is in control, and He will bring both punishment and salvation as He sees fit.

Rashi explains the phrase "ve'ein miyadi matzil"—there is no one who can rescue you from the evil that I will bring upon you. In other words, when God decrees punishment, no one can save the nations from His hand. The teacher emphasizes that this is a statement of God's absolute power and authority; once He decides to bring retribution, it is inevitable and inescapable.

The verse says, "ki esa el shamayim yodi"—for I raise up my hand to heaven. The teacher explains that this is like the phrase "ki n'sasi"—I have lifted. God is always causing His divine presence to dwell in the heavens, as the Targum renders it. Even if a weak one is above and a strong one is below, the fear of the one above is upon the one below. How much more so when the mighty one is above and the weak one is below. This is an expression of God's constant presence and authority in the heavens, and His ability to act from above with complete power.

Rashi explains the word "yodi"—my hand—as referring to the place of my divine presence, as in the verse "ish al yado"—each man in his place. God says, 'It was within my power to punish you immediately, but I said, as I live forever, I will not hasten to exact punishment.' Because God lives forever, He has time to wait and does not need to rush to punish. In the later generations, He will exact retribution from them. God has the ability to punish both the living and the dead. A mortal king, who may die at any moment, hastens to take revenge during his lifetime, because either he or his enemy may die and he might not see his revenge. But God says, 'I live forever. Even if they die and I have not punished them in their lifetime, I will punish them after their death.' This demonstrates God's patience and His ultimate control over justice, both in this world and beyond.

The verse states: "If I sharpen the blade of my sword and my hand grasps judgment, I will bring vengeance upon my adversaries and repay those who hate me." The teacher explains that the verse is describing Hashem's readiness to exact justice and retribution. The phrase "If I sharpen the blade of my sword" is understood, as Rashi says, to mean "If I sharpen the blade of my sword so that it will shine." The word "Barak" literally means lightning, which here means to shine or flash, as in the expression in Old French. The teacher notes that this is a metaphor for the sword flashing as it is drawn for judgment.

On the phrase "and my hand grasps judgment," Rashi explains that this means Hashem leaves aside the attribute of mercy and applies the attribute of justice to the enemies who harmed Israel. The teacher elaborates that Hashem was only a little angry, but the enemies took advantage and did more harm than was decreed, so now Hashem will grasp the attribute of justice to exact retribution. Rashi also brings another explanation: "my hand will grasp the attribute of justice, sustaining it and exacting vengeance with it." The teacher clarifies that this means Hashem will firmly hold onto justice and carry out vengeance.

Rashi further brings an Agadic explanation from the Mechilta: The nature of a human being is that when he shoots an arrow, he cannot retrieve it, but Hashem, when He shoots His arrows, can retrieve them as if they are still in His hand. The teacher explains that this is alluded to by the phrase "Barak Charbi"—the lightning of my sword—and "my hand grasps judgment." Here, "judgment" refers to retribution, as in Old French, meaning punishment or penalty.

The teacher continues with the next verses, explaining that Hashem will intoxicate His arrows with blood, and His sword will consume flesh, from the blood of the slain and the captives, from the first breach of the enemy. Rashi explains that all this will happen to the enemies because of the sin of spilling the blood of Israel and taking captives. The "first breach of the enemy" refers to the very first time the enemy attacked Israel, and when Hashem punishes the nations, He visits upon them their own sins and the sins of their ancestors, starting from the very first breach they made against Israel.