Chapter 32 - Text Notes
1 Why else would Moshe address heaven and earth? (G.A.)
2 Admonishment should take place in the presence of witnesses (M.
Cf. Rashi to Bereishis, 43:3).
3 30:19. Admonishment is
effective only when those to whom it is directed are aware of the
presence of witnesses. (G.A.)
4 Zechariah, 8:12.
5 See
17:7.
6 11:17.
7 Who will take advantage of your
weakness from lack of food. Thus, heaven and earth, by withholding
their bounty, will cause the loss of the land. (G.A.)
8 Sifrei,
32:1.
9 Ibid, 2.
10 33:28.
11 Tehilim, 65:12.
12
Sifrei, ibid.
13 Tehilim, 148:8. The {Hebrew Ref} in {Hebrew Ref} is interchangeable with the {Hebrew Ref} in {Hebrew Ref} .
(S.C.).
14 Sifrei, ibid.
15 Bereishis, 21:20.
16 In the Rabbinic idiom, however, {Hebrew Ref} may refer
to a single species. (M., from Chulin, 60a. See Rashi, Ramban to
Bereishis, 1:11).
17 Vayikra, 23:10.
18 Yoma, 37a.
19
Not merely "amein," which expresses belief, but does not attribute
the magnificence specified in our passage. (D.D.)
20 On Yom
Kippur (Yoma, 66a), when the kohein Gadol uttered the ineffable
written Name of G-d (Shemos, 3:15), in accordance with our phrase,
"When I pronounce G-d's name." Ordinarily, however, when the Name is
not pronounced as written, the response is "amein." (D.D.).
21
Ta'anis, 16b.
22 From {Hebrew Ref} , lit. "bedrock." (M.)
23 Until the afterworld, punishing them for their misdeeds in
the present. See fn. 25.
24 From the additional "without
injustice." (S.C.)
25 G-d certainly recognizes all goodness,
but perhaps the good and evil simply nullify one another, and G-d then
punishes the wicked for their remaining evil deeds. This teaches that,
even with the wicked, righteousness cannot be nullified. (M.)
26
While delaying their punishment until the World to Come. (Cf. 7:10).
The wicked are primarily evil, occasionally good. It is thus fitting
that their evil be punished in the primary setting of all existence,
the World to Come, and their goodness rewarded in the ancillary world
of the present. The righteous are primarily good, occasionally wicked.
Thus it is fitting that they be rewarded for their goodness in the
primary world of the future, and be punished for their misdeeds in the
present, ancillary world. (G.A.)
27 But "Just" and
"Righteous" do not describe G-d, as He has already been depicted in
the preceding passages as flawlessly faithful and without injustice.
(G.A.)
28 {Hebrew Ref} , lit. "to Him not," is read as {Hebrew Ref} , "not to Him." (M.)
29 But not at present, when
they are destructive. (M.)
30 Michah, 3:9.
31 Chulin, 56a.
32 As Rashi
explains below, "base people" indicates non-recognition of the
benefits granted by G-d, "unwise" a lack of understanding that He
will punish. (G.A.)
33 Sifrei, 32:6.
34 Ibid.
35
Ibid.
36 {Hebrew Ref} is interpreted as "took possession,"
from {Hebrew Ref} , and "nested," from {Hebrew Ref} (S.C.)
37 Sifrei, ibid.
38 Melachim 2, 13:14.
39 Sifrei, 32:7.
40 Ibid, 8.
41 The generation
after the flood. They were punished with dispersion across the earth
for building the tower of Bavel. (Bereishis, 11:1--9).
42
Accordingly, {Hebrew Ref} is understood as "For the sake of the
number [of the children of Israel]." G-d did not destroy the tower
builders for the sake of the Israelites, who would eventually descend
from them. (S.C.)
43 Avrohom was a ninth generation descendant
of Shem. (Bereishis, 11:26).
44 According to this
interpretation, {Hebrew Ref} is understood as "Corresponding with
the number [of the children of Israel]." When dispersing the tower
builders into separate national boundaries, G-d established their
number to correspond with the number of Israelites who would later
enter Egypt. (S.C.)
45 Yalkut to Noach, 59.
46 Why are the children of Yaakov so significant that the
earlier generations were spared because of them, and were established
according to their number? (S.C., M.)
47 Sifrei, 32:9.
48
This is why Yaakov is mentioned, but not Yitzchak or Avrohom. (S.C.)
49 33:2. At Se'ir He offered the Torah to the Edomites, at Paran
to the Yishmaelites. Both refused. See Rashi there.
50 "G-d said the following: I remember your youthful
goodness... when you followed Me into the wilderness."
(Yirmiyahu, 2:2).
51 Our passage begins listing the benefits
which v. 6 accuses the people of forgetting (M).
52 {Hebrew Ref} , lit. "little man," from the reflection of others which may be
observed in the pupil. (S.C., from Rabbenu Bachya).
53 Bamidbar,
11:22.
54 Yehoshua, 17:16.
55 Eyov, 37:23.
56 33:2.
57 Chabakuk, 3:3.
58 Sifrei, 32:11.
59 Shemos, 19:4.
60 Ibid, 14:19,20.
61 .".
.and the camp of Yisrael." The angel and the cloud pillar absorbed the
projectiles intended for the Israelites.
62 Mechilta, 19:4.
63 They were alone, with no mortal protectors, yet felt secure
because of G-d's protective presence. (M.)
64 The angels appointed by G-d to supervise the affairs of the
Gentile nations, whom they worshipped as gods.
65 This explains
why the Israelites were secure, as mentioned in the preceding Rashi
(M.)
66 Sifrei, 32:12.
67 "G-d alone will ultimately
encamp them in the world which He will create, and no idol worship will
survive before Him."
68 The mention of G-d's future benevolence
is part of the reproach, they should have remembered the promise. (M.)
69 Our passage should be interpreted as referring both to the
future and the past. (S.C.)
70 "He shall place them over the powerful of the earth, feed
them the spoils of their enemies, deliver to them the plunder of those
who rule over cities, and the property of the residents of powerful
municipalities."
71 Sifrei, 32:13.
72 Cf. Rashi to
Bereishis, 45:9.
73 Sifrei, Ibid.
74 Sifrei, Ibid. Fig
preserves are generally as dry as bedrock, yet in Eretz Yisroel, they
produced honey. (S.C.)
75 {Hebrew Ref} sometimes means
"platform," or "altar." Here it denotes height.
76 As in Tehillim, 114:8. (S.C.)
77 Sifrei, 32:13.
78 Melachim 1, 5:3. This was part of the daily fare consumed by
Shlomo and his retinue.
79 Sifrei, 32:14.
80 Amos, 6:4.
81 Sifrei, Ibid.
82 ."..thirty kors of fine
flour, and sixty kors of flour" (Melachim 1, 5:2).
83 Sifrei,
Ibid.
84 Amos, 6:6.
85 Sifrei, ibid.
86 Rather
than the usual {Hebrew Ref} .
87 14:21.
88 Not "powerful," as in Yechezkel, 17:13.
89 The
kidney comparison is based on both factors. (Imrei Shefer)
90
Sifrei, 32:14.
91 Meaning simply "wine," as this does not
reflect the superior quality of the fruits of Eretz Yisroel. (B'er
Rechovos)
92 14, 15.
93 "... feed them the
spoils of their enemies, and deliver, to them, the plunder of rulers of
cities, and the wealth of the residents of powerful municipalities. He
shall deliver to them the plunder of their kings and potentates, with
the riches of their great and powerful, the people of their land and
heritage; with the plunder of their armies and armored chariots. The
blood of their great warriors shall flow like water."
94 {Hebrew Ref} and {Hebrew Ref} are interchangeable.
95 Iyov, 15:27.
96 Ibid. The fat pressing on his innards
protruded into a lip-like shape.
97 Sifrei, 32:15.
98
Non-causative, as in our passage.
99 Mishlei, 12:16.
100 In
the {Hebrew Ref} .
101 Iyov, 15:27.
102 ."..
facing east. They prostrated themselves eastward, to the sun."
(Yechezkel, 8:16).
103 Sifrei, 32:16.
104 Vayikra, 20:13.
105 Not "non-gods." Idols are
described Scripturally as "gods" because those who worship them
accept them as such. (G.A.).
106 Demons cause only harm, whereas
the sun and other heavenly objects of worship perform some useful
purpose in the natural order. (M).
107 There would have been
vengeance, but not as harsh. (M).
108 Sifrei, 32:17.
109 Ibid.
110 Ibid.
111 Yeshayah, 13:21.
112 {Hebrew Ref} is interpreted as "weakened," like {Hebrew Ref} . Cf. Bamidbar, 11:15. (S.C.)
113 G-d's benevolent activity
is weakened, but not G-d Himself, whose perfection is unaffected by
human behavior. See v. 5. (G.A.)
114 Sifrei.
115 Tehilim,
29:9.
116 Ibid, 48:7. {Hebrew Ref} is interpreted as "Who
took you through the birth-trembling," i.e., delivered you from the
womb.
117 Esther, 2:7.
118 "In whom there is no
faithfulness."
119 Shemos, 24:7.
120 Sifrei, 32:20.
121
Yeshayah, 23:13. They were not among the seventy nations established
after the building of the tower of Bavel [v. 8] (G.A.)
122 Ovadiah,
1:2.
123 Tehilim, 14:1.
124 Sifrei, 32:21.
125 Tehilim, 125:2.
126 Sifrei, 32:22.
127 Yeshaya,
29:1.
128 29:18.
129 Yirmiyahu, 7:21.
130 I shall
consume all of my destructive powers, expending them against you. This
implies the harshest punishment (M.)
131 Bereishis, 19:15.
132
Sifrei, 32:23.
133 Megillah, 18a.
134 Iyov, 5:7.
135 Pesachim,
111a.
136 Hoshea, 13:14.
137 Sifrei, 32:24. From {Hebrew Ref} , which refers to domesticated animals. (M.) Or, from the next
phrase, "with the venom of dust crawlers," indicating that the
animals previously mentioned are non-venomous. (D.D.)
138 Sifrei,
ibid.
139 Sifrei, 32:25.
140 Yirmiyahu, 9:20.
141 Yirmiyahu,
11:13.
142 Yechezkel, 8:12.
143 Sifrei, ibid.
144 The
portion of a field which the owner must abandon for the poor.
145
Nechemiah, 9:22.
146 From {Hebrew Ref} , fury.
147 The
first one, signifying the first person usage.
148 Yeshaya, 45:5.
149 Iyov, 16:5.
150 32:26.
151 Not their own punishment, but Yisroel's, as described in v.
30. (S.C.)
152 An alternate Rashi text is, "Thus, our Almighty.
..."
153 V. 26. The intervening verses [27--31] explain what the
enemies would foolishly say, and what they should have said if they
were wise.
154 Chabakuk, 3:17.
155 Melachim 2, 23:4.
156
Because they resemble Sedom, they deserve bitter punishment. (M.)
157 The grapevine of Sedom and fields of Amorah mentioned in v.
32. (M).
158 The vengeance.
159 Meaning 'Vengeance and
retribution are Mine, and I shall administer them.' (M).
160
Yirmiyahu, 5:13.
161 The "stumbling" is the termination of support from
underneath.
162 At some future time, when the merit of their
forefathers expires but not now, when the merit is still effective.
(M).
163 Yeshayah, 5:19.
164 30:1.
165 30:3.
166 Not when He passes judgement on what they deserve, but when
He implements judgement, as implied by the next phrase, "He shall
reconsider," indicating that there was an actual implementation of
suffering, followed by reconsideration. (M).
167 Iyov, 36:31.
168 Vayikra, 25:2.
169 Nechemiah, 3:8.
170 Yirmiyahu, 49:25.
171 The Jews.
172 Mentioned in v. 36.
173 Against
the enemies who oppressed you. (M).
174 The oath is by the life of G-d, as expressed in the next
phrase. Evidently, then, "heaven" is a substitute for "G-d." (M).
175 ."..so shall I do to you." If I don't do to you
as you said, it is as if I don't live. (Bamidbar, 14:28 See Rashi
there.)
176 .'..if I fulfill the oath and whet my
sword. But if not, then it is as if I don't live. Cf. Rashi to
Bamidbar, Ibid.
177 A wheted saber gleams. (M).
178 "Saber,
be whetted...so that it may have a gleam." (See Yechezkel,
21:14,15).
179 Zechariah 1:15.
180 Although they were
instruments of My anger against Yisroel, they destroyed more than the
anger required. Thus, they will be punished for abetting Me
destructively. (S.C.)
181 Mechilta Shemos, 14:3.
182 The judgement, i.e., the arrow-gleam, remains in My grasp
even after it was discharged.
183 Not the decision to punish, but
its implementation, from the gleam of the saber, which represents the
arrow of retribution (M).
184 Sifrei, 32:42.
185 Sifrei, ibid.
186 Bloodshed
was already mentioned above. (M).
187 Yoel, 4:19.
188 ."
..shame will blanket you." (Ovadiah 1:10).
189 His vengeance against the enemies will pacify His people.
(M).
190 Bereishis, 32:21.
191 This is Onkelos's
translation.
192 Tehilim, 85:2.
193 Ibid.
194 Like
Rashi, except for vs. 28--30. See fn. 189.
195 V. 28. R' Nechemiah there attributes the squandering of
counsel to the Gentile nations, while R' Yehudah attributes it to the
Jews. Rashi omits another disagreement, in vs. 37, 38. According to his
interpretation, G-d asks, concerning the Jews, "Where are their gods
whom they worshipped?" In R' Yehudah's, view, the Jews ask where the
Gentiles' gods are. Evidently, both interpretations are valid. (G.A.).
196 From v. 32 until the end as referring to Yisroel.
197 V.
32 until the end.
198 From here through v. 41, Rashi presents R'
Nechemiah's interpretation.
199 Tehilim, 75:9. The cup contains poison for the wicked to
drink. See Rashi there.
200 The foot of the downtrodden shall
trample the city of Tzur. (Yeshayah, 26:6).
201 In R' Nechemiah's
view, as presented here, the preceding passages depicted the punishment
of the nations. Hence, our verse may be understood as showing cause for
the punishment---'For G-d shall administer justice for His people,
representing them against the nations who dispossessed them.' In
Rashi's [and R' Yehudah's] view as presented above, however, the
preceding passages described Jewish suffering. Accordingly, our passage
may be understood as reviewing this, and introducing G-d's change to
conciliation---'When G-d will have administered justice against His
people, causing them suffering, He shall revert to compassion for
them.' (G.A.)
202 The Roman general who destroyed the Temple.
(Gittin, 56b). He also added to his blasphemy by mocking the
sacrificial services---"They ate the fat of their sacrifices, they
drank the wine of their libation, etc." [v. 38] (M).
203 G-d's
great benevolence to me. (Michah, 7:10).
204 This differs from Rashi above [and R' Yehudah], who
interprets this as G-d taking an oath to punish the nations for harming
the Jews. That is in accordance with his interpretation there of the
preceding verses as depicting Jewish suffering, followed, perfectly
reasonably, by G-d's oath to punish those who caused the suffering.
Rashi here, however, in expounding R' Nechemiah's approach, understands
the preceding verses as chronicling the punishment of the nations. Why,
then, take the oath now, after having punished them already? Thus,
Rashi now interprets our verse as referring to G-d's celestial dwelling
place, to explain that He has the power to punish. (G.A.)
205
Bamidbar, 2:17.
206 For example here, where it means "when," not "if."
207 This took place on the last day of Moshe's life. Evidently, then,
he died on Shabbos. [See Tor Orach Chaim, 292] (Maharsha to Sotah,
13b.)
208 Both Moshe and Yehoshua expounded (G.A.), Moshe at the
beginning of the day, Yehoshua at its conclusion. (Rashi to Sotah,
ibid.).
209 The custom was for a crier to announce the master's
exposition.
210 When his name was Hoshe'a. Later (Bamidbar,
13:16), Moshe changed his name to Yehoshua.
211 Sifrei, 32:44.
212 Yechezkel, 40:4.
213 Sifrei, 32:45.
214 Their father was one of the Seirite chieftains. (Bereishis,
36:22.).
215 "...of Eisav's son, Elifaz." (Ibid, v.
12. Cf. Rashi there).
216 Sifrei, 32:46.
217 ."..
into the ark." (Bereishis, 7:13.)
218 ."..the Israelites from the land of Egypt."
(Shemos, 12:51).
219 Sifrei, 32:47.
220 Painless (L.H.)
221 Sifrei, 32:49, from "Just as
your brother Aharon died." (M).
222 But you were absolutely
faithful yourselves. (M).
223 This passage appears in Bamidbar,
20:24. According to this text, Rashi there withheld comment until our
verse, to justify his view absolving Moshe and Aharon from personal
rebellion and unfaithfulness. He derives that view here, from "just as
your brother Aharon died," inferring that both experienced the sublime
death reserved for those perfectly devoted and faithful. This teaches
that they could not have been personally rebellious, as Bamidbar would
seem to indicate. They were punished, rather, for the far lesser
failing of causing unfaithfulness in others. (L.H.)
224 Yalkut,
Haazinu.
225 Bamidbar, 20:8.
226 As the passage continues, "but you will
not come there." (M).
227 V. 49 has already instructed Moshe to
see the land from Mount Nevo. Why repeat "For you will see the land
from afar?" To inform him that he will see it now, but not again.
(G.A.)
228 Why is "You will not come there" a reason for saying
"go up and see?" I know it is precious to you. Because You will not
come there, I provide you with the opportunity to go up and see it.
(G.A.).
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