Torah Reading for Ha'azinu

Listen, O heavens.

that I am warning Israel, and you shall be witnesses in this matter, for I have already told Israel that you will be witnesses. And so is [the clause] “And let the earth hear” [to be similarly understood]. Now why did [Moses] call upon heaven and earth to be witnesses [for warning Israel]? Moses said: “I am [just] flesh and blood. Tomorrow I will die. If Israel says, ‘We never accepted the covenant,’ who will come and refute them?” Therefore, he called upon heaven and earth as witnesses for Israel-witnesses that endure forever. Furthermore, if they [Israel] act meritoriously, the witnesses will come and reward them: “The vine will give its fruit, the earth will yield its produce, and the heavens will give their dew” (Zech. 8:12). And if [Israel] acts sinfully, the hand of the witnesses will be upon them first [to inflict punishment upon them]: “And He will close off the heaven that there will be no rain, and the soil will not give its produce” (Deut. 11:17), and then [the verse continues]: “and you will perish quickly”-through [the attacks of] the nations. — [Sifrei 32:1]

My lesson will drip like rain.

This is the testimony that you shall testify, that in your presence, I declare, "The Torah (לִקְחִי), which I gave to Israel, which provides life to the world, is just like this rain, which provides life to the world, [i.e.,] when the heavens drip down dew and rain." — [Sifrei 32:2]

will drip.

Heb. יַעִרֹף, meaning, “dripping.” Similar to this [are the verses]: “will drip (יִרְעֲפוּן) fatness” (Ps. 65:12), [where the root רעף is equivalent to ערף]; “will drip (יַעַרְפוּ) dew” (Deut. 33:28).

will flow like dew.

with which everyone rejoices, [unlike] the rain [which occasionally] causes anguish to people, such as travelers, or one whose pit [into which he presses his grapes] is full of wine [which is spoiled by the rain]. — [Sifrei 32:2]

like storm winds.

Heb. כִּשְׂעִירִם. This is an expression similar to “storm (סְעָרָה) wind” [since ס and שׂ are interchangeable. Accordingly,] the Targum renders [כִּשְׂעִירִם as]: כְּרוּחֵי מִטְרָא, “like winds [that bring] rain.” [The metaphor is explained as follows:] Just as these [stormy, rainy] winds maintain the plants and promote their growth, so too, the words of the Torah cause those who study them to grow.

like raindrops.

Heb. וְכִרְבִיבִים, drops of rain. It appears to me that [a raindrop] is called רְבִיב because it shoots (רוֹבֶה) down like an arrow, as Scripture states, “an archer רוֹבֶה קַשָּׁת” (Gen. 21:20).

vegetation.

Erbediz [in Old French, like the English: herbage]. This is [the general term for] the mantle of the earth covered with vegetation.

grass.

Heb. עֵשֶׂב. A single stalk is called עֵשֶׂב and each species is called עֵשֶׂב [while דֶּשֶׁא denotes vegetation in general].

When I call out the name of the Lord.

Here the word כִּי means “when”, just as [it also means “when” in the verse]: “When (כִּי) you come to the land…” (Lev. 23:10). [The meaning of our verse is therefore:] When I call out and make mention of the Lord’s name, you shall ascribe greatness to our God, and bless His name. From here, our Rabbis derived [the rule] that [the listeners] should respond: “Blessed be the Name of His glorious Kingdom [forever and ever]!” after [every] blessing [recited] in the Temple [instead of “Amen,” which is the response outside the Temple]. — [Ta’anith 16b]

The deeds of the [Mighty] Rock are perfect.

Even though God is strong [like a rock], when He brings retribution upon those who transgress His will, He does not bring it in a flood [of anger], but [rather] with justice because “His deeds are perfect.”

a faithful God.

[Faithful] to reward the righteous their due in the world-to-come. And even though He defers their reward, in the end He will fulfill (לְאַמֵּן) His words.

without injustice.

Even to the wicked; God rewards them in this world for [any] meritorious deeds [they might have performed]. — [Sifrei 32:4]

He is righteous and upright.

All acknowledge God’s judgment meted out to them to be just (צַדִּיק), and therefore fitting and upright (יָשָׁר) for them. [That is, God is declared] just (צַדִּיק) by people, and He is upright (יָשָׁר), and it is fitting to declare God as righteous.

Destruction is not His.

Heb. שִׁחֵת לוֹ לֹא, [to be understood] as the Targum renders it: חַבִּילוּ לְהוֹן לָא לֵהּ, “Destruction is theirs, not His!”

it is His children’s defect.

They were God’s children, and the destruction they wrought is their blemish.

it is His children’s defect.

The destruction was His children’s blemish, not His blemish.

crooked generation.

Heb. דּוֹר עִקֵּשׁ וּפְתַלְתֹּל, a crooked and perverted [generation]. [The word עִקֵּשׁ is] similar [in meaning] to [the verse], “and pervert (יְעַקְשׁוּ) all honesty” (Micah 3:9). We find [a similar expression] in the language of the Mishnah: "a weasel… because its teeth are bent (עִקוּמוּת) and crooked (עִקוּשׁוּת") . - [Chul. 56a]

and twisted.

antortiliyez [in Old French, like the English “tortuous”], just as [in the manufacture of a candle,] the wick (פְּתִיל) is braided and [then it] is “twisted” around a [central] strand. The word פְתַלְתֹּל falls under the category of word stems that contain doubled letters [i.e., where the two last letters of the root are doubled], such as: “dark green (יְרַקְרַק) … dark red (אֲדַמְדָם)” (Lev. 13:49), “engulfed (סְחַרְחַר)” (Psalms 38:11), and “round (סְגַלְגַל)” (Targum Jonathan on I Kings 7:23, Ned. 66b).

Is this how you repay the Lord.

This should be read as a question: “[Why] are you doing such saddening things before God? He has the power to punish you, [nevertheless] He has bestowed all these favors upon you. [Is this the way you repay Him for those favors?]”- [Sifrei 32:6]

you disgraceful… people.

who have forgotten all that has been done for them.

unwise.

[because you do not] understand the outcome, since it is in God’s power to do them good or evil [according to their actions]. — [Sifrei 32:6]

Is He not your father, your Master?.

[The word קָּנֶךָ means:] Who acquired (קָנָה) you; [alternatively it means:] Who nested you (קִנְּנֶךָ) in a nest (קַן) of rocks and in a strong land; [alternatively it means:] Who has rectified you (תִּקְּנֶךָ) with every type of reparation (תַּקָּנָה).

He made you.

A [special] nation among nations,

and established you.

After [making you a special nation, God established you] upon every kind of firm base and foundation (כַּן) [i.e., made you self-contained]: your kohanim are from among yourselves; your prophets are from among yourselves, and your kings are from among yourselves. [Indeed, you are like] a city from which all [resources] are [drawn]. — [Sifrei 32:6]

Remember the days of old.

what God did to past generations who provoked Him to anger.

reflect upon the years of [other] generations.

[I.e.,] the generation of Enosh, whom [God] inundated with the waters of the ocean, and the generation of the Flood, whom [God] washed away. Another explanation is: [If] you have not set your attention to the past, then “reflect upon the years of generations,” i.e., to recognize the future, that He has the power to bestow good upon you and to give you as an inheritance the days of the Messiah and the world-to-come. — [Sifrei 32:6]

Ask your father.

These are the prophets, who are called “fathers,” as Scripture states regarding [Elisha’s crying out to] Elijah, “My father, my father, the chariot of Israel!” (II Kings 2:12).

your elders.

These are the Sages. — [Sifrei 32:7]

and they will inform you.

the events of the former times.

When the Most High gave nations their lot.

When the Holy One, Blessed is He, gave those who provoked Him to anger their portion, He flooded them and drowned them [i.e., that was their lot].

when He separated the sons of man.

When [God] scattered the Generation of the Dispersion [which built the tower of Babel], He had the power to remove them from the world [altogether], but He did not do so. Rather, “He set up the boundaries of peoples,” [i.e.,] He let them remain in existence and did not destroy them.

according to the number of the children of Israel.

[God let man remain in existence] for the sake of a [small] number of the children of Israel who were destined to descend from the children of Shem, and [the sake of] the number of the seventy souls of the children of Israel who went down to Egypt, He “set up the boundaries of peoples,” [i.e., He separated man into seventy nations with] seventy languages.

Because the Lord’s portion is His people.

And why did God go to all this effort [to save mankind]? “Because the Lord’s portion” was hidden within them [i.e., mankind] and was destined to come forth. And who is God’s portion? “His people.” And who is His people? “Jacob, the lot of His inheritance” - and he is the third among the Patriarchs. He is endowed with a threefold [parcel] of merits: The merit of his grandfather, the merit of his father, and his own merit-thus, totaling three, like a rope (חֶבֶל) composed of three strands [twined together for added strength (Sifrei 32:9)]. Thus, it was [only] Jacob and his sons who became God’s inheritance, not Ishmael, the son of Abraham, and not Esau, the son of Isaac.

He found them in a desert land.

God found them [i.e., Jacob’s sons] faithful to Him in a desert land, for they accepted His Torah, His sovereignty, and His yoke upon themselves-something that Ishmael and Esau did not do, as Scripture states, “The Lord… shone forth from Seir to them, and appeared from Mount Paran” (Deut. 33:2). [The Sages (Sifrei Deut. 33:2, Tanchuma Beracha 4) explain this to mean: God first went to the children of Esau (Seir) and offered them the Torah, but they refused to accept it; then He went and offered it to the children of Ishmael (Paran), and they also refused. See Rashi on that verse.]

and in a desolate, howling wasteland.

An arid, desolate land, a place of howling (יְלֵל) jackals and ostriches. Yet even there, Israel followed their faith. They did not say to Moses, “How can we go out into the deserts, a place of drought and desolation?” The verse attests to this: “When you went after Me in the desert” (Jer. 2: 2).

He encompassed them.

There [in the desert], [God] encompassed [Israel], surrounding them by [protective] clouds; He surrounded them with divisions in four directions, and He surrounded them with the underside of the mountain [Sinai], which He overturned [i.e., suspending it] over them like a tub [see Rashi on Exod. 19:17]. — [Sifrei 32:10]

and bestowed understanding upon them.

There [God bestowed upon them] Torah and understanding.

He protected them.

from snakes, serpents, and scorpions, and from [hostile] nations.

as the pupil of his eye.

This refers to the black part of the eye, from which the light is reflected outward. Now, Onkelos renders יִמְצָאֵהוּ as: “He provided their needs,” that is, God provided Israel with all their needs in the desert. [The use of the word מָצָא is] similar to [its use in the verses], “[Will flock and cattle be slaughtered for them] to provide (וּמָצָא) them?” (Num. 11:22), and “The mountain is not enough (יִמָּצֵא) for us” (Josh. 17:16).

He encompassed them.

[Rendered by Onkelos :] “He made them encamp round about His Divine Presence”-the Tent of Meeting [where the Divine Presence rested] was in the middle [of the camp] and the four divisions [i.e., the tribal camps, surrounded it] from all four directions.

As an eagle awakens its nest.

He guided them [Israel] with mercy and compassion like an eagle, which is merciful towards its own fledglings and does not enter its nest suddenly. [Rather,] it beats and flaps its wings above its young between one tree and another, between one branch and another, in order that its young should awaken and have the strength to receive it.

awakens its nest.

[I.e.,] it awakens its fledglings.

hovering over its fledglings.

[The eagle] does not impose its [whole] body upon them. Rather, it hovers above them, touching them and yet not quite touching them. So too, is the Holy One, Blessed is He. [As in the verse:] “We did not find the Almighty great in power” (Job 37:23). When He came to give the Torah to Israel, He did not reveal Himself to them from one direction [thus concentrating His power at one point, as it were], but rather, from four directions, as Scripture states, “The Lord came from Sinai, and shone forth from Seir to them, and appeared from Mount Paran” (Deut. 33:2). [This accounts for three directions.] The fourth direction is referred to in [the verse], “God comes from Teman” (Hab. 3:3). - [Sifrei 32:11]

spreading its wings, taking them.

When it [the eagle] comes to move [its fledglings] from place to place, it does not pick them up with its feet, as do other birds. Other birds are afraid of the eagle, which soars very high and flies above them. For this reason, it [the other bird] carries them with its feet because of the eagle [above them]. The eagle, however, is afraid only of an arrow. Therefore, it carries its young on its wings, saying, “It is better that an arrow pierce me, rather than pierce my young.” So too, the Holy One, Blessed is He, [says]: “I carried you on eagles’ wings” (Exod. 19:4). [I.e.,] when the Egyptians pursued [the children of Israel] and overtook them at the [Red] Sea, they cast arrows and catapulted rocks [at Israel]. Immediately, “The angel of God moved… [behind them… and the pillar of cloud] came between the camp of Egypt [and the camp of Israel]” (Exod. 14:19-20) [for Israel’s protection]. — [Mechilta 19:4]

[So] the Lord guided them alone.

God guided them safely and alone in the desert.

and there was no alien deity with him.

Not one of the deities of the nations had the power to display its might and to wage war with them [i.e., with Israel]. Our Rabbis, however, explained [this whole verse] as referring to the future [i.e., “(So) the Lord will guide them….”] (Sifrei 32:12), and Onkelos renders [this verse] likewise. But I say that these are words of reproof. [Moses] called upon heaven and earth as witnesses, and this song [i.e., parashath Ha’azinu] would [also] be a witness, that eventually [Israel] would betray [God], and they would neither remember what God did for them in the past [generations], nor [would they bear in mind] what He was destined to do to them. Hence, this [verse] should be understood to refer to both [the past and the future]. And [therefore] this whole passage is apropos of [the phrase]: “Remember the days of old; reflect upon the years of [other] generations” (verse 7)-thus [God] did for them, and thus will He do for them in the future. [The passage is admonishing Israel:] They should have remembered all this.

He made them ride upon the high places of the earth.

This entire verse is to be understood as rendered by the Targum [i.e., referring to the Land of Israel].

He made them ride [upon the high places].

[referring to] the Land of Israel, because it is higher than all other countries. — [Sifrei 32:13]

that they would eat the produce of the field.

These are the fruits of the Land of Israel which are quicker to bud (נוּב) and to ripen than any of the fruits of [other] countries.

He let them suck honey from a rock.

It once happened in [a place in Israel called] Sichni, that a man said to his son, “Bring me pressed figs from that barrel.” The son went [to the barrel, but instead of finding pressed figs,] he found honey flowing over its brim. The son retorted, “But this is [a barrel] of honey [not figs]!” His father responded, “Dig your hand deep into the barrel, and you will bring up pressed figs from it!” [Pressed figs are as hard as a rock. Thus, we have an illustration in the Land of Israel of “sucking honey from a rock.”]- [Sifrei 32:13]

and oil from the mighty part of the crag.

This refers to the olives of [the place in Galilee called] Giscala. — [Sifrei 32:13]

upon the high places of the earth.

Heb. בָּמֳתֵי. [This is] an expression denoting height.

of the field.

Heb. שָׂדָי, like שָׂדֶה, field.

from the mighty part of the crag.

meaning: The hard and strong part of a rock. [Rashi now proves that the word חַלְמִישׁ is in the construct state, thus rendered as “the mighty part of.”] When חַלְמִישׁ is not connected with the word that follows it [i.e., in the absolute state], it is vowelized: “חַלָמִישׁ.” However, when it is connected to the word that follows it [i.e., in the construct state, as here], it is vowelized: חַלְמִישׁ.

The cream of cattle and the milk of sheep.

This took place in the days of Solomon, as Scripture states: “[And Solomon’s provision for one day consisted of…] ten fat cattle (בָּקָר), and twenty cattle (בָּקָר) from the pasture, and one hundred sheep (צֹאן) ” (I Kings 5:2-3). - [Sifrei 32:14]

with the fat of lambs.

This took place in the days of the Ten Tribes [i.e., the period of the Northern Kingdom in Israel], as Scripture states: “And who eat lambs (כָּרִים) from the flock” (Amos 6:4). - [Sifrei 32:14]

fat kidneys of wheat.

This took place in the days of Solomon, as Scripture states: “And Solomon’s provision for one day consisted of [thirty kor of fine flour…]” (I Kings 5: 2). - [Sifrei 32:14]

and it […] would drink the blood of grapes […] as the finest wine.

[This took place] in the days of the Ten Tribes [i.e., the period of the Northern Kingdom in Israel, as Scripture states]: “Who drink [wine] in wine-casks” (Amos 6:6). - [Sifrei 32:14]

The cream of cattle.

Heb. חֶמְאַת בָּקָר. This is the cream, which is scooped from the top of the milk.

and the milk of sheep.

Heb. וַחִלֵב צֹאן, the milk of sheep . [The word for milk here is in the construct state. Accordingly,] when it is connected [to the word that follows it, as in our verse: “the milk of sheep,”] it is vowelized: חִלֵב, as in “in the milk of (בַּחֲלֵב) its mother” (Deut. 14:21).

lambs.

Heb. כָּרִים, lambs.

and rams.

Heb. וְאֵילִים, [to be understood] according to its apparent meaning. [In certain contexts, the word אֵילִים refers to lambs, but since here the previous word (כָּרִים) means lambs, the word אֵילִים has its usual meaning, i.e., rams].

rams of Bashan.

[The rams bred in Bashan] were fat.

kidneys of wheat.

Wheat as fat as the fat of kidneys (כְּלָיוֹת), and whose kernels are as large as kidneys. — [Sifrei 32:14]

the blood of grapes.

They would drink good wine, the flavor would be that of a wine of high esteem.

[which was] as the finest wine.

Heb. חָמֶר, wine in Aramaic. This is not a noun, but rather [an adjective], meaning: “superlative in taste,” vinos in Old French, good, strong, foaming. [In addition to the explanation of these verses (13-14) above,] one may alternatively understand these two verses according to the Targum of Onkelos : אַשְׁרִנוּן עַל תּוּקְפֵי אַרְעָא וְגוֹ, “He made them dwell upon the strong places of the earth….” [See Onkelos for the full rendition.]

you grew…thick.

Heb. עָבִיתָ, an expression stemming from the word עוֹבִי, “thickness.”

you grew…rotund.

Heb. כָּשִׂיתָ, similar to the word כָּסִיתָ [“cover,” since ס and שׂ are interchangeable]. This has the same meaning as in the verse, “For he has covered (כִסָּה) his face with his fat” (Job 15:27), like a person who is full of fat inside and whose flanks therefore have folds [of fat] outside. This is like [the continuation of that verse], “and he made folds of fat upon his flanks.” (Job 15:27). - [Sifrei 32:15]

you grew… rotund.

[The root form כסה or כשׂה] can take on a simple conjugation meaning “to cover.” As [the verse], “But a prudent man covers (וְכֹסֶה) shame” (Prov. 12:16). However, if כָּשִׂיתָ had been written with a dagesh [in the “sin”], this would [represent the piel conjugation, i.e., making the verb transitive in form and thus] have the meaning: “You have covered someone [or something] else.” As in [the previously quoted verse], “For he has covered his face” (Job 15: 27) [where the word “covered” is written as כִסָּה, with a dagesh in the “samech.” Thus here, since there is no dagesh in the “sin,” the verb is intransitive, and literally means: “You are covered with fat folds.”]

and spurned the [Mighty] rock of their salvation.

They disgraced and despised Him, as Scripture states, “[about twenty-five men] with their backs towards the Heichal of the Lord…” (Ezek.8:16). [The prophet Ezekiel was shown these treacherous men, who had their backs to the Temple in the west, and were bowing down to the sun in the east. He was shown other abominable acts as well. However,] there can be no more despicable act than this. — [Sifrei 32:16]

They provoked His zeal.

Heb. יַקְנִאֻהוּ, they provoked His anger and His zeal (קִנְאָה).

with abominations.

With abominable deeds, such as homosexuality and sorcery, which are described [by Scripture] as תּוֹעֵבָה, “abominations.” - [Sifrei 32:16]

which have no power.

Heb. לֹא אלֹהַּ. As the Targum renders it: “which have no power.” For if they had power, God’s jealousy would not have been doubled as it is now. — [see Sifrei 32:17]

new things that only recently came.

[These deities were so recent, that] even the heathen nations were not familiar with them. Indeed, if a heathen saw them, he would say, “This is a Jewish idol!” - [Sifrei 32:17]

which your forefathers did not fear.

Heb. לֹא שְׂעָרוּם. This means: Which your forefathers did not fear. [More literally, it means:] “Their hair (שֵׂעָר) did not stand up on end because of these deities.” It is the nature of a person’s hair to stand up out of fear. Thus [the word שְׂעָרוּם] is explained in Sifrei (32:17). The word שְׂעָרוּם may also be explained as stemming from [the word שְׂעִירִים in the verse]: “And שְׂעִירִים will dance there” (Isa. 13:21), where שְׂעִירִים are demons. [Thus, our verse means:] “Your forefathers did not make such demons.”

You forgot.

Heb. תֶּשִׁי, you have forgotten. However, our Rabbis explained this word homiletically to mean: When God comes to bestow good upon you, you provoke Him to anger, and weaken (מַתִּישִׁין) His power, as it were, to do you good."- [Sifrei 32:18]

the God Who delivered you.

Heb. מְחֹלְלֶךָ, God who brought you out of the womb. It has the same meaning as the verse, “[The voice of the Lord] makes hinds bring forth young (יְחוֹלֵל)” (Ps.29:9), and “pangs (חִיל) like those of a woman in confinement” (Ps. 48:7).

I will see what their end will be.

[i.e., I will see] what will befall them in the end.

for they are a generation of changes.

i.e., they change My good will into anger.

they are not [recognizable]… whom I have reared.

Heb. אֵמֻן. My rearing [them] is not recognizable in them, for I taught them a good way, but they deviated from it.

reared.

אֵמֻן is an expression related to “And he reared (אֹמֵן) [Hadassah]” (Esther 2:7), nourriture in French. Another explanation of אֵמֻן: It is an expression of אֱמוּנָה, faithfulness, which is how the Targum renders it [literally, “children who have no faithfulness”]. At Sinai, they said, “We will do and we will hear,” and a short while later, they broke their promise and made the golden calf!"- [Sifrei 32:20]

have provoked my jealousy.

They kindled My anger.

with a non-god.

With something that is not a god.

with a non-people.

With a nation that has no name, as Scripture states, “This land of the Chaldeans-this people was not” (Isa. 23:13). And regarding Esau, Scripture states, “You are very despised” (Obad. 1:2).

I will… provoke their anger with a foolish nation.

These are the heretics. So Scripture states, “The fool (נָבָל) said in his heart, There is no God!” (Ps. 14:1). - [Sifrei 32: 21]

blazed.

Heb. קָדְחָה, burned.

and burned.

within you, to the very foundation.

It consumed the land and its produce.

i.e., your land and its produce.

setting aflame.

Jerusalem, which has her foundations set upon the mountains, as Scripture states: “Jerusalem is surrounded by mountains” (Ps. 125:2). - [Sifrei 32: 22]

will link evils upon them.

Heb. אַסְפֶּה, I will link evil upon evil. [This expression is] similar to the verse, “join (סְפוּ) year upon year,” (Isa. 29:1) and, “add (סְפוֹת) the punishment of the unintentional sins,” (Deut. 29:18) and, “Add (סְפוּ) your burnt-offerings to your sacrifices.” (Jer. 7:21). Another explanation: אַסְפֶּה means, I will consume. This is similar to the verse, “lest you be consumed (תִּסָּפֶּה)” (Gen. 19:15) [thus, our verse here would mean: “I will use up all evils on them”].

I will use up my arrows on them.

I will finish up all My arrows on them [i.e., until there are no arrows left, as it were]. This curse, according to [the usual way] retribution [is expressed], is really a[n implied] blessing, namely: [God says,] "My arrows may come to an end, but Israel will not come to an end [i.e., they will never be annihilated].

They will sprout hair from famine.

Heb. מְזֵי רָעָב. Onkelos renders this as: “swollen from famine,” but I have no evidence from Scripture for this [translation]. In the name of Rabbi Moses Hadarshan of Toulouse, however, I heard that the expression מְזֵי רָעָב is equivalent to שְׂעִירֵי רָעָב, “hairy from famine,” for an emaciated person grows hair on his skin.

hair.

מְזֵי is Aramaic for hair, as the term מַזְיָא [in the clause]: דַּהֲוָה מְהַפֵּךְ בְּמַזְיָא, meaning “turning over his hair.” - [Meg. 18a]

attacked by demons.

Heb. וּלְחֻמֵי רֶשֶׁף. Demons fought (לחם) against them, as Scripture states: “and flying creatures (בְּנֵי רֶשֶׁף) fly upwards” (Job 5:7). These are demons.

excised by Meriri.

Heb. וְקֶטֶב מְרִירִי, and excision caused by a demon named מְרִירִי. Heb. קֶטֶב means excision, similar to, “I will decree the grave upon you (קָטָבְךָ)!” (Hos. 13:14) [In Hebrew, the word for decree is גְּזֵרָה, the root of which is גזר, to cut. Hence, its primary meaning is “to cut.” There are many such roots in Hebrew, in the Bible, the Mishnah, and the Targum. They all bear the first meaning of cutting, and the second meaning of a final, permanent decision or ruling. Among them are the following: פסק, חקק, גזר, צמת, חרץ, כרת, חלט.]

the teeth of livestock.

It indeed once happened that sheep were biting people to death. — [Sifrei 32:24]

with the venom of creatures that slither in the dust.

Heb. זֹחִלֵי עָפָר, the venom of snakes, which crawl on their bellies on the dust. — [Sifrei 32:24] [They crawl] just as the water flows (זחל) upon the ground. The word זְחִילָה denotes the slithering action of water upon the dust [of the ground], and similarly, the way anything slithers and shuffles across the ground to move along [is described as זְחִילָה].

From outside, the sword will bereave.

Outside the city, the sword of hostile troops will bereave them.

and terror from within.

When you flee, escaping from the sword, the inner recesses (חֲדָרִים) of your heart will pound within you out of terror, and you will gradually die from this. — [Sifrei 32:25] Another explanation [וּמֵחֲדָרִים אֵימָה]: Within your house, there will be the terror of [impending] fear of plague, as Scripture states, “For death has come up into our windows” (Jer. 9:20). Onkelos renders this in this way. Another explanation of “Outside, the sword will bereave”- [They will be killed by the sword] on account of what they did in the streets (חוּצוֹת), as Scripture states, “Corresponding to the number of streets in Jerusalem, you set up altars to the shameful thing.” (Jer. 11:13) [And along the same lines,] וּמֵחֲדָרִים אֵימָה means: On account of that which they did in the innermost chambers of their houses, as Scripture states, “[Have you seen] what the elders of the house of Israel are doing in the darkness, each one in his paved chambers?” (Ezek. 8:12) - [Sifrei 32:25]

I said that I would make an end of them.

Heb. אַפְאֵיהֶם. I said in My heart, “I will make an end (אַפְאֶה) of them.” One may also explain אַפְאֵיהֶם to mean: I would make them as פֵּאָה [the corners of one’s field which are left as ownerless for the poor to collect]; i.e., I will cast them away as ownerless. We find a similarity to this [expression] in Ezra (Neh. 9:22), “And You gave them kingdoms and peoples, and You separated them as ownerless things (לְפֵאָה).” Menachem [ben Saruk] (Machbereth pp. 29, 140) also classified it in this way. [Note that Nehemiah is officially part of the book of Ezra, as in San. 93b. Note also that Menachem’s interpretation is not identical with Rashi’s.] Others, however, explain the expression according to the rendition of the Targum: My wrath (אַף) will fall upon them [thereby assuming that the word אַפְאֵיהֶם stems from the root אף, anger]. But this is incorrect, for if this were so, our verse should have been written: אֲאַפְאֵיהֶם [with two alephs], one aleph to serve [as the pronominal prefix for “I will,”] and the other aleph as a root letter, like, “I will strengthen you (אֲאַזֶּרְךָ)” (Isa. 45:5); and, “I would encourage you (אֲאַמִּצְכֶם) with my mouth” (Job 16:5). Moreover, the aleph in the middle of the word אַפְאֵיהֶם is completely inappropriate there. [Thus, we can see that Onkelos, in rendering his translation here, could not have meant that the word is simply a form of the stem אף. So how does he justify this translation?] Onkelos rendered this expression in accordance with the explanation of the Baraitha [a talmudic source not included in the canon of the Mishnah], which is taught in Sifrei (32:26). This Baraitha divides the word אַפְאֵיהֶם into three separate words, to read: אַף אֵי הֶם, which has the meaning, “I said in My anger (אַף) that I would make them as if they were naught,” so that those who behold them would say about them, “Where are they אַיֵּה הֵם?”

Were it not that the enemy’s wrath was heaped up.

Heb. אָגוּר. Were it not that the enemy’s wrath was heaped up (אָגוּר) against them to destroy them, and if the enemy would succeed in overtaking them and destroying them, he would attribute the greatness to himself and to his deity, but he would not attribute the greatness to Me [says God]. This, then, is the meaning of “lest their adversaries distort” (Heb. פֶּן יְנַכְּרוּ צָרֵימוֹ): lest they misconstrue the matter by attributing their might to an alien (נָכְרִי), to whom the greatness does not belong.

lest they claim, Our hand was triumphant…!.

For that nation is one “devoid of counsel.”

and they have no understanding.

For if they were wise people, they would understand this, namely: “How could one [person] pursue [a thousand…]?” (verse 30).

they would reflect upon their fate.

They would turn their attention towards thinking carefully about the end of Israel’s troubles [that the whole cause is God’s punishing Israel, rather than attributing Israel’s defeat to their own power].

How could one [person].

of them pursue a thousand of Israel?!

unless their [Mighty] Rock has sold them out, and the Lord has given them over.

i.e., has sold them out, and given them over into our hands, delivrer in Old French [like the English: to deliver].

For their rock is not like our [Mighty] Rock.

The enemies should have understood all the above, that the Lord gave Israel over [to them], and that victory must not be attributed to them or to their deities. For until now, their deities have achieved nothing against our Rock. Because their rock is not like our Rock. The word צוּר in Scripture is always an expression meaning סֶלַע, rock .

nevertheless, our enemies sit in judgment.

Nevertheless, now our enemies are judging us. It must be then, that our Rock has given us over to them.

For their vine is the vine of Sodom.

[This verse is] connected to the above [verse 26. The continuity of these verses thus reads as follows:] “I said to Myself that I would make an end of them, eradicate their remembrance from mankind-because their deeds are those of Sodom and Amorah…”.

and the field of.

Heb. וּמִשַּׁדְמוֹת, grain field. It is similar to the verse, “and the field (וּשְׁדֵמוֹת) will yield no food” (Hab. 3:17); and, “in the field (בְּשַׁדְמוֹת) of Kidron” (II Kings 23:4).

grapes of rosh.

[The word רוֹשׁ] means: A bitter herb. [This has been variantly translated as the cultured poppy, from which opium is extracted, colocynth, and hemlock. See Nature & Man in the Bible , by Yehuda Feliks.]

and they have bitter clusters.

A bitter drink, which is appropriate for them; their punishment corresponds to their deeds. Onkelos also renders this phrase likewise: “And the punishment of their deeds is like their bitterness.”

Their wine is the bitterness of serpents.

[Understand this] as the Targum renders it: הָא כְמָרַת תַּנִּינַיָא כָּס פּוּרְעֲנוּתְהוֹן, which means, “Indeed the cup of their drink of punishment is like the bitterness of serpents.”

and the bitterness of [ruthless] cobras.

is their cup. [The cobra] is ruthless when it bites; [thus, this verse is referring to] a ruthless enemy, who will come and seek out their retribution.

Is it not stored up with Me.

As the Targum renders it, “They think that I have forgotten their [evil] deeds, but these deeds are all locked away and preserved before Me.”

Is it not [stored].

The fruit of their [bitter] vine and the [bitter] produce of their field are stored up with Me.

Vengeance is poised with Me, and it will pay.

Heb. וְשִׁלֵּם. The retribution of vengeance is with Me, prepared and held in readiness, and it will pay out punishment to them, according to their deeds. [That is to say,] Vengeance will pay the punishment they deserve. [Thus, the word וְשִׁלֵּם is to be understood as a verb.] However, some explain the word וְשִׁלֵּם as a noun, equivalent to וְשִׁלּוּם, and recompense, the same grammatical form as [the noun in the phrase], “And the [prophetic] word (וְהַדִּבֵּר) is not in them,” (Jer. 5:13) where the word is equivalent to וְהַדִּבּוּר [i.e., a noun]. And when will I pay them [their punishment]?

at the time their foot stumbles.

namely, when the merit of their forefathers expires, the merit upon which they are relying.

For the appointed day [of their reckoning] is near.

As soon as I desire to bring the day of their disaster upon them, this day is near and in readiness before Me, to be brought about by many agents.

and what is destined for them hastens.

And the things that are destined to come hasten [in coming].

hastens.

Heb. וְחָשׁ, as in the verse, “Let him hurry, hasten (יְחִישָׁה)” (Isa. 5:19). Until here, Moses testified against them with words of reproof, that this Song should be a witness for Israel’s reproof, i.e., when punishment would come upon Israel, they would know that I told them about this from the very beginning. From here onwards, he testifies to Israel with words of comfort, about things that would come upon them at the conclusion of the retribution, like everything he stated earlier: “And it will be, when all these words happen to you-the blessing and the curse… then, the Lord, your God, will bring back your exiles…” (Deut. 30:1-3).

When the Lord will judge His people.

i. e., When God will exact judgment upon Israel by bringing upon them these aforementioned sufferings. Similar to this is the verse, “For through these He judges (יָדִין) peoples” (Job 36:31), i.e., He chastises peoples. The word כִּי here does not mean “because,” giving the reason for the preceding statements, but rather, it introduces a new passage [i.e., it means “when”], as in the verse,“When (כִּי) you come to the land” (Lev. 25:2). [The meaning of our verse is:] When these judgments will come upon them, and the Holy One, Blessed is He, will reconsider concerning His servants to return [to them] and to have mercy upon them….

will reconsider.

Heb. יִתְנֶחָם. [This word] denotes changing one’s mind, whether for good or for evil.

when He will see that the power is growing.

i.e., when God sees that the enemy’s power is becoming stronger and stronger against Israel, and none among them is controlled or strengthened.

controlled.

Heb. עָצוּר. One who is rescued by an officer (עוֹצֵר) or a ruler who would confine (יַעִצוֹר) the people.

or strengthened.

Heb. עָזוּב, [One saved] by an עוֹזֵב, one who gives strength [to someone else]. An עוֹצֵר is a 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, mentenedor in Old French [like the English, maintain. Consequently:] עָצוּר [the passive noun from the root עצר] means: One saved through the confinement (מַעִצוֹר) of a ruler. עָזוּב Strengthened, like “and they fortified (וַיַּעַזְבוֹ) Jerusalem until the… wall” (Neh. 3:8); and, “How is the city of praise not fortified (עֻזְּבָה)” (Jer. 49:25). עָצוּר is mentenude in Old French, and עָזוּב is enforze, fortified.

Then He will say.

The Holy One, Blessed is He, will say about them [Israel]:

Where is their deity.

The idols which they worshipped. [Where are they now?]

the rock in which they trusted.

[The word צוּר] means: The rock. [This figuratively means: 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.

who ate the fat of their sacrifices.

i.e., these deities would eat up [the fat] and would drink up the wine of their libations when they offered the sacrifices before them.

Let them be your shelter!.

Let that same rock [you worshipped] be a refuge and shelter (מִסְתּוֹר) for you.

See now.

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, and that there is no one to stop Me, that

It is I! I am the One.

“It is I” Who can bring someone down, and “I am the One” Who can lift someone up.

and there is no god with Me!.

[There is no deity] which can stand up against Me, to stop Me.

with Me.

resembling Me, like Me.

and no one can save from My Hand.

those who sin against Me.

For I raise up My hand to heaven.

For in My fury, I will raise up My hand to Myself, making an oath.

and say, “As I live…”.

This is the expression of an oath, like the verse, “’As I live,’ says the Lord, 'if not for that which you have spoken in My ears’” (Num. 14:28). So too, here in our verse [the meaning is]: “I swear, just as I live [forever]…”.

When I sharpen the blade of My sword.

If I sharpen the blade of My sword, so that it will shine (בְּרַק) [The word בְּרַק, literally lightning, means shine or flash] (see Ezek. 21:15), flandor in Old French.

and My hand grasps judgment.

leaving the attribute of mercy [and applying the attribute of justice] on My enemies who harmed Israel, for “I was angry only a little, but they helped to do harm” (Zech. 1:15). Another explanation: My hand will grasp the attribute of justice, sustaining it and exacting vengeance with it.

I will bring vengeance upon My adversaries.

Our Rabbis learned in the Aggadah (Mechilta Shemoth 14:3): By virtue of the expression in the verse, “and grasp judgment in My hand,” we understand that the nature of a human being is not like that of the Holy One, Blessed is He. For it is the nature of a human to cast an arrow, but he is unable to retrieve it. The Holy One, blessed be He, however, shoots His arrows and He can indeed retrieve them, as if He were holding them in His hand. Now, lightning is His arrow, [alluded to here] by the phrase בְּרַק חַרְבִּי, literally “the lightning of My sword,” [and the verse continues,] “and grasping judgment in My hand.” here, “judgment” refers to retribution; justize in Old French.

I will intoxicate My arrows with blood.

of the enemy;

and My sword will consume flesh.

their flesh [i.e., of the enemy].

from the blood of the slain and the captives.

[All] this will happen to them, because of the sin of the blood of Israel’s slain, and of the captives they took from them.

from the first breach of the enemy.

From the very first breach the enemy made. For when the Holy One, Blessed is He, inflicts punishment upon the nations, He visits upon them their own sin and the sins of their ancestors, from the very first breach they made in Israel. — [Sifrei 32:42]

Sing out praise, O you nations, for His people.

At that time, the nations will praise Israel, saying: "You see, now, what the praise of this nation is! That they cleaved to the Holy One, Blessed is He, through all the sufferings that befell them, and they did not forsake Him! They appreciated His goodness and His praise!

and He will avenge the blood of His servants.

i.e., [God will avenge] the shedding of their blood, as the phrase literally means.

inflict revenge upon His adversaries.

for the robbery and the violence [which they perpetrated against Israel], like the matter that is stated, “Egypt will be a desolation and Edom as a desolate wilderness, for the violence against the children of Judah…” (Joel 4:19); and Scripture also states, “For the violence against your brother Jacob…” (Obad. 1: 10).

and appease His land and His people.

And He will appease His land and His people for the distresses that they experienced, and that the enemy perpetrated against them.

and appease.

Heb. וְכִפֵּר, an expression of conciliation and appeasement, as in the verse, אֲכַפְּרָה פָּנָיו, which is rendered in the Targum as: “I will appease his anger” (Gen. 32:21).

and appease His land.

And what is His land? His people. When His nation is comforted, His land is also comforted. Thus, Scripture says, “O Lord, You have appeased Your land” (Ps. 85:2). How have You appeased Your land? [That same verse continues:] “You have returned the captivity of Jacob.” This [section] is explained in different ways in Sifrei. Rabbi Judah and Rabbi Nehemiah differed regarding its explanation: Rabbi Judah explains the whole section as referring to Israel, while Rabbi Nehemiah explains the whole section as referring to the other nations. [Now Rashi proceeds to explain this whole section according to the two approaches.] Rabbi Judah explains it as referring to Israel, as follows: From “I said that I would make an end of them,” until “The Lord did none of this!” [verses 26-27], as I have explained above. [Verse 28:] “For that nation is lacking counsel” means that Israel lacks My Torah, because the Torah provides Israel with sound counsel; “and they have no understanding” means that they do not reflect on how one individual of the nations could pursue one thousand of them, unless it is “because their Rock had sold them over” (verse 30); “for their rock is not like our [Mighty] Rock” (verse 31). Everything is as I have explained it until the end. Rabbi Nehemiah explains the section as referring to the other nations, [as follows]: [Verse 28:] ”For they are a nation devoid of counsel,” until “Nevertheless, our enemies sit in judgment” (verses 28-31), he explains as I explained.

[32] For their vine is of the vine of Sodom.

That of the nations,

and of the field of Gomorrah….

And the nations do not give any thought to attribute the greatness to Me.

their grapes are grapes of rosh.

This is what Scripture says, “Were it not that the enemy’s wrath was heaped up (verse 27)” against Israel, to poison and embitter them, and therefore (verse 32), “they have bitter clusters,” and they will be forced to eat them because of what they did to My children.

[33] Their wine is the bitterness of serpents.

ready to give them [the nations] to drink because of what they did to them [Israel].

[34] [Is it not] stored up with Me.

i.e., this cup [of poison], as Scripture states, “For a cup is in the hand of the Lord […which all the wicked of the world will…drink]” (Ps. 75:9).

[35] at the time their foot trips.

[i.e., when the nations’ foot trips,] as Scripture says, “A foot will trample it,” [referring to the downfall of the wicked] (Isa. 26:6).

[36] For the Lord will judge His people.

when explaining the section according to this [Rabbi Nehemiah’s] explanation, [the word כִּי in the expression] כִּי יָדִין does mean “because,” and the judgment spoken of here does not refer to sufferings [of Israel], but rather, the verse means: Because God will plead the cause of Israel against those who have oppressed her, when “He sees that the [nations’] power is increasing…”

[37] Then he will say, “Where is their Deity?”.

The enemy will say, “Where is Israel’s God?” just as the wicked Titus said, when he rent the veil [of the Holy Temple] (see Gittin 56b), as Scripture states, “And my enemy will see [God’s righteousness], and shame will cover her, who says to me, ‘Where is the Lord, your God?’” (Micah 7:10).

[39] See now that it is I!.

Then the Holy One, Blessed is He, will reveal His salvation and say: “Now you see that it is I! I am the One!” From Me the evil befell you, and from Me good will come upon you;

and no one can rescue from My Hand.

i.e., who will rescue you from the disaster I will bring upon you.

[40] For I raise up My place to heaven.

Heb. כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי. This is to be understood as, “I have raised up (נָשָׂאתִי).” My Divine Presence has always dwelt in the heaven, as the Targum renders it. And 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 is this so, since the Mighty One is above, and the weak one is below?!

My place.

[According to this explanation, the word] יָדִי means “the [dwelling] place of My Divine Presence,” as in the verse, “every man in his place (יָדוֹ)” (Num. 2:17). [Continues God:] Now, it was within My power to punish you [nations] immediately, but I said, “As I live forever,” I will not hasten to exact punishment-there is time for this, because I live forever! I will exact the punishment [from the nations] in the latter generations. Furthermore, I have the power to exact punishment both from the living and the dead. A mortal king, who may die at any moment, hastens to avenge himself during his lifetime, because either he or his enemy may die without seeing his punishment being meted out upon him, but I, [says God,] live forever, so that if the enemy dies and I have not yet exacted punishment upon them, I will exact punishment from them when they are dead.

[41] When I sharpen the blade of my sword.

There are instances in Scripture where the word אִם is not used conditionally [i.e., it does not mean “if”. Here, אִם means “when,” and thus, the verse means:] “When I sharpen the blade of My sword, and My hand grasps judgment…,” and all these remaining verses are as I have explained them above.

He and Hoshea the son of Nun.

It was the Sabbath upon which there were two leaders [because the office was being transferred to Joshua, i.e.,] authority was taken from one and given to the other. — [Sotah 13b] Moses appointed a meturgeman [literally, an interpreter, here a spokesman] for Joshua, [to relay to the public what Joshua said,] so that Joshua could expound [on the Torah] in Moses’ lifetime, so that Israel would not say [to Joshua], “During your teacher’s lifetime you did not dare to raise your head!” - [Sifrei 31:1] And why does Scripture here call him Hoshea [for his name had long since been changed to Joshua (see Numb. 13:16). To imply [lit., to say] that Joshua did not become haughty, for although he was given high status, he humbled himself as he was at the beginning [when he was still called Hoshea]. — [Sifrei 32:44]

Set your hearts.

A person must direct his eyes, his heart, and his ears to the words of the Torah, for Scripture states (Ezek. 40: 4),“Son of man, see with your eyes, and listen with your ears, and set your heart [upon all that I show you]” [namely, the plan of the Holy Temple]. Now, here, we have an inference from major to minor: If in the case of the plan of the Holy Temple, which is visible to the eyes and which is measured with a measuring-rod, a person must direct his eyes, ears, and heart to understand, how much more so must he do so to understand the words of the Torah, which are likened to “mountains suspended by a hair” [i.e., numerous laws derived from a single word of the Torah]?!- [Sifrei 32:45]

For it is not an empty thing for you.

You do not labor over it in vain, for a great reward is contingent upon it, for “it is your life” [that is, the reward is life itself]. Another explanation: There is not one empty [i.e., superfluous] word in the Torah which, if properly expounded upon, will not have a reward attached to it. You must know this, for [as an illustration:] our Rabbis teach, Scripture states, “And Lotan’s sister was Timna” (Gen. 36:22). [What, one might ask, is the purpose of telling us this? Furthermore, an earlier verse states,] “and Timna was a concubine [to Eliphaz the son of Esau]” (Gen. 36:12). [Is it necessary for the Torah to state this at all? But our Rabbis explain, as follows:] Because Timna said,“If I am unworthy to become Eliphaz’s wife, I hope, at least, to become his concubine!” So why does Scripture enter into all these details [of her birth and marriage]? To teach us the greatness of Abraham, that rulers and kings yearned to cleave to his seed. [Lotan was a prince of Seir; thus the verse tells us that Timna was of noble ancestry; and yet, she preferred to be a mere concubine to Eliphaz, Abraham’s great grandson, rather than become a princess in her own nation.]- [Sifrei 32:46]

And the Lord spoke to Moses on that very day.

Heb. בְּעֶצֶם הַיּוֹם הַזֶּה. In three places Scripture employs the phrase: בְּעֶצֶם הַיּוֹם הַזֶּה [which has the meaning, “at the strongest light of the day”]. First, regarding Noah, Scripture states, “On that very day (בְּעֶצֶם הַיּוֹם הַזֶּה) Noah entered [… the ark]” (Gen. 7:13), which means in the glare of full daylight. Noah’s contemporaries said: “We swear by such and such, that if we notice him about to enter the ark, we will not let him proceed! Moreover, we will take axes and hatchets and split open the ark!” So the Holy One, Blessed is He, said: “I will have Noah enter at midday, and let anyone who has the power to prevent it, come and prevent it!” Second, regarding Egypt, Scripture states, “On that very day, the Lord brought [the children of Israel] out [of the land of Egypt]” (Exod. 12:51). The Egyptians said: “We swear by such and such, that if we notice them about to leave, we will stop them! And not only that, but we will take swords and other weapons, and kill them!” So, the Holy One, Blessed is He, said: “I will bring them out in the middle of the day, and let anyone who has power to prevent it, come and prevent it!” Likewise here, regarding Moses’ death, Scripture states, “on that very day (בְּעֶצֶם הַיּוֹם הַזֶּה).” The children of Israel said, “We swear by such and such, that if we notice Moses [ascending the mountain to die], we will not let him do so! The man who brought us out of Egypt, divided the Red Sea for us, brought the manna down for us, made flocks of quails fly over to us, brought up the well for us, and gave us the Torah-we will not let him!” Thereupon, the Holy One, Blessed is He, said: “I will have Moses ascend the mountain [to his resting place] in the middle of the day!”

Just as your brother Aaron died.

[God said to Moses:] “Die with the same death that you witnessed and longed for, that Moses removed Aaron’s first [i.e., upper] garment and dressed Eleazar [Aaron’s son] with it. Then, Moses did the same with the second garment, and the third. Aaron then saw his son in his glory [of his new office]. Moses then said to him: ”Aaron my brother! Go up onto the couch,“ and Aaron went up. ”Stretch out your hands,“ and Aaron stretched [out his hands]. ”Stretch out your legs,“ and Aaron stretched [out his legs]. ”Close your eyes,“ and Aaron closed [his eyes]; ”Close your mouth,“ and Aaron closed [his mouth], and he passed away. Thereupon, Moses said, ”Fortunate is the one who dies a death like this!" - [Sifrei 32:49]

Because you betrayed Me.

You caused the people to rebel against Me.

because you did not sanctify Me.

[Says God to Israel:] You caused Me not to be sanctified [see Yalkut , end of Ha’azinu]: I said to you “Speak to the rock” [to provide you with water in the desert (see Num. 20:8)], but instead, they hit the rock, and so, they had to hit it twice [in order to extract water]. Had they, however, spoken to it [as I told them], so that the rock would have given forth water without being hit, the Name of Heaven would have been sanctified, for the Israelites would have said,"If the rock, which is subject neither to reward nor punishment, for if it acts meritoriously [i.e., fulfills God’s will,] it receives no reward, and if it sins [i.e., not fulfilling God’s will,] it is not punished, and yet [without any of these incentives] the rock fulfills the command of its Creator [by producing water when spoken to], how much more so should we [who do have the incentives of reward and punishment fulfill our Creator’s will]!

from afar.

Heb. כִּי מִנֶּגֶד from afar.

you will see [the Land].

For if you do not see the Land now, you will no longer see it in your lifetime.

but you will not come there.

But I know that the Land is dear to you. That is why I say to you, “Go up [the mountain] and see [it]!”

And the Lord spoke to Moses on that very day.

Heb. בְּעֶצֶם הַיּוֹם הַזֶּה. In three places Scripture employs the phrase: בְּעֶצֶם הַיּוֹם הַזֶּה [which has the meaning, “at the strongest light of the day”]. First, regarding Noah, Scripture states, “On that very day (בְּעֶצֶם הַיּוֹם הַזֶּה) Noah entered [… the ark]” (Gen. 7:13), which means in the glare of full daylight. Noah’s contemporaries said: “We swear by such and such, that if we notice him about to enter the ark, we will not let him proceed! Moreover, we will take axes and hatchets and split open the ark!” So the Holy One, Blessed is He, said: “I will have Noah enter at midday, and let anyone who has the power to prevent it, come and prevent it!” Second, regarding Egypt, Scripture states, “On that very day, the Lord brought [the children of Israel] out [of the land of Egypt]” (Exod. 12:51). The Egyptians said: “We swear by such and such, that if we notice them about to leave, we will stop them! And not only that, but we will take swords and other weapons, and kill them!” So, the Holy One, Blessed is He, said: “I will bring them out in the middle of the day, and let anyone who has power to prevent it, come and prevent it!” Likewise here, regarding Moses’ death, Scripture states, “on that very day (בְּעֶצֶם הַיּוֹם הַזֶּה).” The children of Israel said, “We swear by such and such, that if we notice Moses [ascending the mountain to die], we will not let him do so! The man who brought us out of Egypt, divided the Red Sea for us, brought the manna down for us, made flocks of quails fly over to us, brought up the well for us, and gave us the Torah-we will not let him!” Thereupon, the Holy One, Blessed is He, said: “I will have Moses ascend the mountain [to his resting place] in the middle of the day!”

Just as your brother Aaron died.

[God said to Moses:] “Die with the same death that you witnessed and longed for, that Moses removed Aaron’s first [i.e., upper] garment and dressed Eleazar [Aaron’s son] with it. Then, Moses did the same with the second garment, and the third. Aaron then saw his son in his glory [of his new office]. Moses then said to him: ”Aaron my brother! Go up onto the couch,“ and Aaron went up. ”Stretch out your hands,“ and Aaron stretched [out his hands]. ”Stretch out your legs,“ and Aaron stretched [out his legs]. ”Close your eyes,“ and Aaron closed [his eyes]; ”Close your mouth,“ and Aaron closed [his mouth], and he passed away. Thereupon, Moses said, ”Fortunate is the one who dies a death like this!" - [Sifrei 32:49]

Because you betrayed Me.

You caused the people to rebel against Me.

because you did not sanctify Me.

[Says God to Israel:] You caused Me not to be sanctified [see Yalkut , end of Ha’azinu]: I said to you “Speak to the rock” [to provide you with water in the desert (see Num. 20:8)], but instead, they hit the rock, and so, they had to hit it twice [in order to extract water]. Had they, however, spoken to it [as I told them], so that the rock would have given forth water without being hit, the Name of Heaven would have been sanctified, for the Israelites would have said,"If the rock, which is subject neither to reward nor punishment, for if it acts meritoriously [i.e., fulfills God’s will,] it receives no reward, and if it sins [i.e., not fulfilling God’s will,] it is not punished, and yet [without any of these incentives] the rock fulfills the command of its Creator [by producing water when spoken to], how much more so should we [who do have the incentives of reward and punishment fulfill our Creator’s will]!

from afar.

Heb. כִּי מִנֶּגֶד from afar.

you will see [the Land].

For if you do not see the Land now, you will no longer see it in your lifetime.

but you will not come there.

But I know that the Land is dear to you. That is why I say to you, “Go up [the mountain] and see [it]!”