Ramban (Nachmanides) on the Torah

GIVE EAR, YE HEAVENS. By way of the plain meaning of Scripture, the words of Rabbi Abraham ibn Ezra are correct that the Scriptures designate as witnesses all things which exist and endure. Similarly, Hear O ye mountains, the Eternal’s controversy. So also with reference to the stone that Joshua set up [after he made the covenant with the people], for there it is written, for it hath heard [all the words of the Eternal which He spoke unto us]. And by way of the Truth, [the mystic teachings of the Cabala], the reference here is to the first [higher] heavens and earth mentioned in Genesis, for it is they that shall enter the covenant with Israel. Therefore, he states that the heavens should give ear and listen to the conditions, and how he will apply them.

He states My doctrine shall drop as the rain, for that which he took from the heavens [i.e., the Written Torah] and His commandment upon the earth [i.e., the Oral Torah] shall drop upon Israel and distill upon them like dew. When I shall call the name of the Eternal in the heavens ascribe ye greatness to our G-d on earth — and he is speaking to all Israel [for it is they who are on earth]. Similarly, the “stone” of Joshua alludes to this earth, for from thence is the Shepherd, the Stone of Israel., in my Hebrew edition pp. 273-274. I have already explained it., in my Hebrew edition pp. 273-274. So also, The stone which the builders rejected has become the chief corner-stone. This is the Eternal’s doing etc. Therefore, Joshua said, Behold, this stone shall be a witness against us. And so also, For behold the stone that I have laid before Joshua; upon one stone are seven facets etc. The student learned in the mysteries of the Cabala will understand.

THE ROCK, HIS WORK IS PERFECT. This is an allusion to the attribute of justice. He states His work is perfect for whatever act emanates from Him is perfect and complete, eternally immovable and unchangeable. For all His ways are justice. They are [indeed] the merciful ways, and there is no deficiency in [His] work; [rather, His work is performed] but in a just measure. For justice belongs to the G-d of faithfulness and there is no injustice in the Rock. Thus the justice [dispensed] is righteous and the Rock is upright.

THE CORRUPTION WAS TOWARDS HIM; THEY ARE NOT HIS CHILDREN [BECAUSE OF] THEIR BLEMISH. The blemish is called “corruption,” as it is said, their corruption is in them, there is a blemish in them, and similarly, and he sacrificeth unto the Eternal ‘a corrupted’ thing, [which means “a blemished” thing]. He [Moses] thus states that the blemish of Israel is the corruption towards the Rock of His people and His inheritance, and [therefore] he calls them not His children, just as, in an acceptable time [a time when they conduct themselves properly] he calls them “His children.” He states that they are a generation crooked and perverse, for crookedness is the opposite of uprightness, similar to what is said, and they make crooked all equity,. The contrast between yashar (straight) and akeish (crooked) is thus clear. and the perverse is the opposite of the righteous. Consequently, since He is just and right and they are the opposite of that, they are not [considered] His children; rather, they are considered by Him to be corrupted. And the sequence of the verse is thus: “their corruption towards Him — which is their blemish — has caused them not to be considered His children, [for they are] a generation crooked and perverse.” The sense thereof is that the dimunition of their status did not result from the deed of the Rock, for He is perfect and there can never be imperfection in Him, but it is their blemish that corrupts them before their Father. And the meaning of the expression not His children is like And I will say to them that were not My people: ‘Thou art My people.’ is thus identical with not His ‘people.’ Similarly, They have aroused Me to jealousy with a no-god, meaning, with something that is not a god. So also, and they have sworn by no-gods. Or it may be that the verse here states: “The corruption towards Him is their blemish, that they are not His children, for they are a generation crooked and perverse, the opposite of Him.”

AM NAVAL’ (A FOOLISH PEOPLE), AND NOT WISE. “A foolish people — that has forgotten [all] the good that He has done for them. And not wise to understand the result [of their actions], that it is in His power to do them good or evil.” This is Rashi’s language. Now, Onkelos rendered [am naval]: “a people that has received the Torah, [and who are not wise],” deriving it from [the expression] navol tibol which he translated milah thilei (“thou wilt surely become weary”). Thus the verse here states: “it is a people weary of the observance of the Torah and they are not wise [enough to realize] that it is for their eternal good.” Similarly Onkelos rendered b’goi naval — “with a foolish people,” apathetic in becoming wise or people of faith. And Rabbi Abraham ibn Ezra interpreted: “Naval (foolish) in deeds, and not wise in heart.” In my opinion he who performs an unrequired act [of goodness or kindness] is called nadiv (generous), while he who repays his benefactor with evil is called naval (a vile person). And so it is stated, ‘L’naval’ (the vile person) will no longer be called ‘nadiv’ (generous), for one is the opposite of the other. Therefore it was said of Nabal the Carmelite, for as his name is, so is he: Nabal is his name, and ‘n’valah’ (vileness) is with him. For David did him a great favor — he guarded all his belongings — and he [Nabal] did not want to pay him any recompense; instead, he shouted at his [David’s] messengers, Verse 14. and disgraced them. And this is the sense of the verse concerning [G-d’s words to] the friends of Job: [And my servant Job shall pray for you; for him alone will I receive favorably,] so as not to do unto you ‘n’valah’ (an unseemly act) [because you have not spoken of Me properly, as My servant Job hath;] if they were to be punished, although they were to be blamed for having spoken certain things which were not right nor true. since they had defended the deed of the glorious and fearful Name, saying it was done justly, and if He were to punish them now, it would appear as n’valah (an unseemly act). if they were to be punished, although they were to be blamed for having spoken certain things which were not right nor true. It is possible that the term naval is used [for a vile person] because he is an inferior type of a human being, just as the expression as an oak whose leaf ‘noveleth’ which means “falls” [because it withered. Thus, the word noveleth (withers), spelled with a beth, is related to nofeleth (falls) spelled with a fei. Similarly, a person who is nofel, “falls” short of acceptable standards of conduct, is referred to as naval.] A dead animal is called n’veilah because “it falls” upon the earth and dies, just as it is said, to see the ‘mapeleth’ (carcass) of the lion. If so, Scripture states here: “Do you thus requite G-d for all the good He has done for you? It is an am naval that repays evil for good, and unwise not to know that they have wrought this evil unto themselves,” and not to G-d. It is similar to what is stated, If thou hast sinned, what doest thou against Him? And if thy transgressions be multiplied, what doest thou unto Him? If thou be righteous, what givest thou Him? or what receiveth He of thy hand? For G-d is thy Father, Who brought you forth and raised you; and He is ‘konecha,’ Who made you a kinyan (a possession), for He brought you forth from nothingness and you became a being, and every tangible reality can be acquired as a possession. [Therefore, the word koneh is used interchangeably to mean “make” or “create” and “acquire” as shown in the following examples.] It is similar to what is said, The Eternal ‘kanani’ (made) me as the beginning of His way; likewise, ‘Koneih’ (Maker) of heaven and earth, as I have explained., (Vol. I, pp. 190-191). And He created you, made thee, and established thee, similar to the expression, and One fashioned us in the womb.

ASK THY FATHER — “this alludes to those who understand [the events of former days], and so thine elders [and they will tell thee — for they too, understand the past]. The purport thereof is, as he stated, which the Eternal thy G-d hath allotted them etc., since for each portion below, [i.e., each nation on earth] there is a [counterpart] portion on high. And the meaning of the expression [He set the borders of the peoples] according to the number of the children of Israel is that the image of Jacob is inscribed in the Throne of Glory, this being a great secret. And the proof for this is For the portion of the Eternal is His people, this being a great distinction which He hath not dealt so with any nation. Therefore, he said, Do ye thus requite the Eternal, O foolish people and unwise? — a people that has fallen from its distinction because of its foolishness. And the meaning of the expression thy Father that hath gotten thee is, that He created you for His honor and taught you, as he explains, as a father does for his son.” Thus far is the language of Rabbi Abraham ibn Ezra. The words of a wise man’s mouth are gracious. If so, the meaning of Remember the days of old is that they apply their hearts to remember the six days of Creation, the good He did them at the time of the formation [of the nations], as he goes on to say When the Most High gave to the nations their inheritance etc. Consider the years of many generations — that they contemplate in order to know what was done for them during the generations since the Divine Presence dwelled among them, as he proceeds to tell: He found him in a desert land etc. Now, Rashi commented: “He found him in a desert land. He found them [the people of Israel] to be faithful to Him in the desert land when they accepted upon themselves His Torah, His Sovereignty, and His yoke — something that the children of Esau and Ishmael did not do. And in the waste, a howling wilderness — a land of drought and desolation, a place of the jackals’ and ostriches’ cry. Even there they continued their faith [in Him] and did not say to Moses, ‘How can we go out into the wilderness?’” But this is not the purport of the chapter, for Scripture [here] reproves Israel, mentioning the favors which G-d did for them — and they requited them [the favors] with evil instead of good.

The expression [He kept him] as the apple of His eye alludes to watchfulness, the verse stating that G-d watched over him as He would shield “His own eye.” Or it may be that the word “man” is missing here: He watched over him as a man shields the apple of his eye, for generally [where there is no specific reference to the contrary, it is assumed that] Scripture speaks of man. There are many similar verses.

THE ETERNAL ALONE DID LEAD HIM — G-d dwells in Israel securely alone; AND THERE WAS NOT WITH HIM — the pronoun referring either to G-d or Israel — ANY STRANGE GOD. The purport is that Israel has no prince or ruler of all the bnei ha’elohim that guides the nation or assists in its guidance except for G-d alone, for it [Israel] is His portion and His inheritance, as he mentioned. I have already written on this subject. And in the Sifre we find: 315. “The Eternal alone did lead him. The Holy One, blessed be He, said to Israel: Just as you dwelled alone in this world and derived no benefit from the nations, so will I place you alone in the World to Come and none of the nations will benefit from you at all. And there was not with him any strange god — none of the princes of the nations of the world will have the right to come and dominate you. This is similar to what is said, and when I go forth, lo, the prince of Greece shall come; but the prince of the kingdom of Persia withstood me;, Verse 13. nevertheless I will declare unto thee that which is inscribed in the writing of truth etc.”, Verse 21.

VAYENABEIL’ THE ROCK OF HIS SALVATION — “he showed contempt for Him and disregarded Him, just as it is said, with their backs towards the Temple of the Eternal, and their faces toward the east. There is no greater contempt than this.” This is Rashi’s language. And Rabbi Abraham ibn Ezra commented: “Vayenabeil — that he caused ‘the profaning’ of G-d’s Name so that He would no longer help him.” This interpretation, too, does not appear to me to be correct, for it is not within the context of this place [i.e., this section of the Song], for he is still narrating [here] their sins, and will not state their punishment and vengeance that He would inflict upon them until [further on in the verse], And He said: ‘I will hide My face from them.’ The correct interpretation appears to me to be what I have mentioned above, that the term n’valah is used to describe repaying evil for good. The verse thus states that the people of Israel abandoned the G-d Who created them in favor of strange gods and, in utterance and thought, showed disregard for the Rock Who helped them. [Israel] said “In return for serving Him, there is nothing but repayment of evil. By worshipping the strange gods he shall have plenty of bread; but when worshipping the Rock they will be contemptible and base before all the people.” As our fools said, It is vain to serve G-d; and what profit is it that we have kept His charge, and that we have walked mournfully because of the Eternal of hosts? And now we call the proud happy etc.,, 3:14-15. and as the accursed women said [to Jeremiah], But since we let off to offer to the queen of heaven etc., we have wanted all things. Similarly [the prophet Jeremiah prayed], Do not abhor us, for Thy Name’s sake, do not dishonor the throne of Thy glory, 14:21. because they will say of Him that He repays His people with evil for good, just as [the prophet] said, Break not Thy covenant with us., 14:21.

WITH ABOMINATIONS DID THEY PROVOKE HIM — “they kindled His anger with abominations and unseemly deeds, such as sodomy and sorcery in which there is abomination.” This is Rashi’s language, and it is also so stated in the Sifre. 318. But in this Song there is reproof for idolatry only [and not for immorality]! And the word ‘b’zarim’ [They roused Him to jealousy ‘b’zarim’] is connected with the expression G-d Who made him [in the preceding verse, to mean]: “they roused Him to jealousy with ‘strange gods,’” similar to the phrase other gods. And the meaning of the expression, with abominations is [that they worshipped] the demons by burning their children in fire to other gods. For all this is “abominable” to Him, just as it is said, for every abomination to the Eternal, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods,, 12:31. This is said of the nations that lived in the land of Canaan. and it is further written, which I commanded not, nor spoke it, neither came it unto My mind.

THEY SACRIFICED UNTO THE DEMONS, NO-GODS. I have [already] explained this.

[AND THE ETERNAL SAW, AND SPURNED,] BECAUSE OF THE PROVOKING OF HIS SONS AND HIS DAUGHTERS. Scripture uncustomarily mentions here “the daughters” — for just as he said above lo banav [which although literally means “not His sons,” it is yet the custom of Scripture to use it for sons and daughters, rather than specify daughters separately], and so also wherever he mentions banim (sons) the daughters are included. [Why then does the verse before us make special reference to His daughters?] But this phrase is among his [Moses’] allusions, for, in the generation of the destruction [of the First Temple], the wickedness of the women and their sin would be very great because they provoked G-d. They were especially attached to the idols, and it was they who enticed the men to worship them, as is made clear in the words of Jeremiah, Then all the men who knew that their wives offered unto other gods, and all the women that stood by, a great assembly. It was they [the women] who were impudent against the prophet, saying to him, But we will certainly perform every word that is gone forth out of our mouth, to offer unto the queen of heaven., Verse 17. And it is further written there, in that ye provoke Me with the works of your hands, offering unto other gods,, Verse 8. and again it is stated, Have ye forgotten the wicked deeds of your fathers, and the wicked deeds of the kings of Judah, and the wicked deeds of their wives?, Verse 9. And in the Book of Ezekiel it is further stated, He said also unto me: ‘Thou shalt again see yet greater abominations which they do.’ Then he brought me to the door of the gate of the Eternal’s House, which was toward the north; and, behold, there sat the women weeping for Tammuz.

AND HE SAID — “that is, and G-d said in His heart, or to the angels. I WILL HIDE MY FACE FROM THEM. This expression is according to the language of man; so also, I will hide Mine eyes from you. And the meaning thereof is that when they will seek Me they will not find Me. I WILL SEE WHAT THEIR END SHALL BE. Some scholars say: ‘I will hide My face from them because I see what they will do in the end.’ But the correct interpretation is as its simple implication: ‘[I will hide My face] until I will see what they do in their distress.’” Thus far are the words of Rabbi Abraham ibn Ezra. Now the word vayomer (and He said) applies only to the thought and the will before Him to do so, [rather than to an actual statement], similar to the expression and G-d said in the account of Creation. I have already explained it. (Vol. I, pp. 27-28). I have also explained the expression My face by way of the Truth. Thus, I will hide My face means that I will remove My Divine Presence. I will see what their end shall be is similar to I will go down now, and see, which I have already explained., Verse 20 (Vol. I, pp. 243-245). For they are a generation of perversity and they will not be able to stand up before Me. Children in whom is no ‘eimun’ (training), for they have no nurse nor tutor. The person learned in the mysteries of the Cabala will understand. Now, up to this point Moses utters the Song and speaks in the first person. From this verse onward, wherein he mentioned, And the Eternal saw, and spurned, And He said: ‘I will hide My face’ — they are all the words of the Glorious Name: They have roused Me to jealousy; they have provoked Me, and similarly the entire Song [to the end].

THEY HAVE ROUSED ME TO JEALOUSY WITH A NO-GOD — “with something that is not a god.” This is Rashi’s language. And if so, He alludes to the demons mentioned earlier., Verse 17. The correct interpretation is that He is stating: “They have roused Me to jealousy with an untrue god, for there is no G-d save the Eternal, and beside Him there is no savior,” similar to what is stated, Now for long seasons Israel was without the true G-d.
THEY HAVE PROVOKED ME WITH THEIR VANITIES — [their vain belief in] the demons. AND I WILL ROUSE THEM TO JEALOUSY WITH A NO-PEOPLE — the Chaldeans, of whom it is said, Behold, the land of the Chaldeans, this is the people that was not, meaning the people that were not esteemed as a nation, and the Holy One, blessed be He, raised them to subjugate His world through them, as He said, Thou art My maul and weapons of war. I WILL PROVOKE THEM WITH A ‘NAVAL’ (VILE) NATION — with Esau who is vile, and he remembered not the brotherly covenant. He thus alludes to both exiles [by the hands of the Chaldeans, i.e., the Babylonians; and by the Edomites, the Romans].

[‘AMARTI’ (I SAID)] ‘APHEIHEM.’ Grammarians. See also Ibn Ezra. explained it as meaning: “I will disperse them into every ‘corner.’” And if so, the word amarti means that it was the Will before Him by the attribute of justice that they be so scattered forever in every corner, and that their memory cease forever from among men — were it not that I was in dread of the wrath from the enemy. And in my opinion the word apheihem is a composite word, as is mentioned in the Sifre, 322. that it consists of these three words: aph ei heim [“I said in My ‘anger’ that I will banish them so that it will be said of them ‘where are they?’ “]. The meaning thereof is that I will put them in such a place and in such a manner that it will also be said of them “Where are they?” signifying that there will be no name or remnant left of them among the nations, and their place will not be known where they are. He thus alludes to the exile of the ten tribes that were banished to the river Gozan, this being the river which the Sages call “Sabbatyon.” The name “Gozan” is of the expressions: ‘vayagaz’ (and it brought over) quails from the sea; Thou art ‘gozi’ (He that took me out) of my mother’s womb, because those who remain behind [that river] are “divested” of any contacts with other people. It is called “Sabbatyon” because of its rest on the Sabbath-day, for the Sabbath-day in that language, as in Arabic, is called Sabbat, and they add adjectivial suffixes of ‘yon’ to certain nouns, such as: eizoviyon (Greek hyssop), churyon (another),. mulyon (a mule), and many others.
I WOULD MAKE THEIR MEMORY CEASE FROM AMONG MEN. This is a reference to our exiles among the nations — we, Judah and Benjamin, who have no significance among the nations and we are not considered a people or nation at all. Thus Scripture states that according to the attribute of justice we should remain in this condition of exile forever were it not that I was in dread of the wrath from the enemy. This teaches that, in our present exile, [the protecting influence of] the merits of the patriarchs have ceased and we have no deliverance from the hands of the nations except for the sake of His Great Name, similar to what He stated in the Book of Ezekiel, when I bring you out from the peoples, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you in the sight of the nations. And ye shall know that I am the Eternal, when I have wrought with you for My Name’s sake, not according to your evil ways, nor according to your corrupt doings, O ye house of Israel., Verse 44. And so also it is further stated, But I wrought for My Name’s sake, that it should not be profaned in the sight of the nations etc., Verse 9. Therefore Moses mentioned in his prayer, then the nations which have heard the fame of Thee will speak, saying etc. and G-d, blessed be He, acknowledged him in this, And the Eternal said: ‘I have pardoned according to thy word.’, Verse 20. This plea is not meant to demonstrate His power among His enemies, for All the nations are as nothing before Him; they are accounted by Him as things of nought, and vanity. Rather, [the explanation thereof is as follows:] G-d created man among the lower creatures in order that he acknowledge his Creator and be thankful to His Name, and He placed in his hand the choice to do evil or good. But when people sinned willingly and they all denied Him, only this people [Israel] remained devoted to His Name, and so He made known through them by means of signs and wonders that He is G-d of gods, and Lord of lords, and this became known to all nations. Now, if He were to reconsider and their memory [i.e., of Israel] be lost, the nations will forget His wonders and His deeds and they will no longer recount them. And if a person should mention them, they will think that it was [done by] one of the powers of the constellations which is overflowing as he passeth through, and thus the purpose of the creation of man will be annulled completely, for no one will be left among them who knows his Creator — only those who provoke Him. Therefore, it is appropriate as a consequence of the [Divine] Will which existed at the creation of the world to establish for Himself a people for all time, who are nearer to Him and who know Him more than all the [other] peoples. And the meaning of the verse For the Eternal will judge His people, and for His servants He will reconsider is, that G-d will remember in mercy that they are His people of old, and He will remember that they are His servants, for they stood by Him in their exile like servants to suffer the troubles and the bondage, similar to what is stated, For He said: ‘Surely, they are My people, children that will not deal falsely.’ I have already suggested that in the creation of man there is a sublime and recondite secret which requires that we be His people and He be our G-d, similar to what is stated, Every one that is called by My Name, and whom I have created for My glory, I have formed him, yea, I have made him.

FOR THEY ARE A NATION VOID OF COUNSEL. [This verse and] the entire section [further on] refers to the aforementioned enemy, according to the words of Rabbi Nechemyah. 322. And, so too, the verse, For their Rock is not as our rock is to be understood as the words of the enemy. Scripture thus states, the enemy should have considered and understood that what was done with Israel had been brought about by G-d because of their sin, and from it they should have realized their own ultimate punishment, for He would do the same to all the nations since they rebel against G-d more than does Israel. They should have been wise and said: “How should one pursue a thousand from Israel except their Rock had given them over. For their Rock is powerful and possesses the capability to help and save more than does our rock, and our enemies [i.e., the Israelites] were ‘pelilim’ (judges) over us originally to execute judgments upon us as they wished. And now, why do a thousand [of the Israelites] flee from before us at the shout of one man, except that their mighty Rock gave them over and sent a faintness into their heart and they fell when there was no pursuer.”, Verse 37. The term ‘pelilim’ (judges) is associated with the expressions: that ‘pilalt’ (thou hast given judgment) for thy sisters; Then stood up Phinehas ‘vayephaleil’ (and wrought judgment).

FOR THEIR VINE IS OF THE VINE OF SODOM. He is stating that the idolaters are void of counsel and they have not understood, neither apprehended, nor thought of anything but evil continually, for they were of evil root and they grow only evil and bitter fruit; he that eateth of them dieth. And the explanation thereof is that Israel admits, confesses, and repents in time of trouble, saying, and why has all this befallen us? But the idolater is void of counsel, he hath no counsel and no understanding, but only walks after his idol and forever denies the Glorious Name, for this is what he inherited from his fathers. Thus he is of a root that beareth gall and wormwood,, 29:17. and no usefulness will ever be found in them. But Israel whose root is good if it be cut down, then it will sprout again and grow good fruit.

IS NOT THIS LAID UP IN STORE WITH ME — their cruel poison of asps? I have put it in My treasures to feed them from the fruit of their deeds.

VENGEANCE IS MINE, AND RECOMPENSE. [To Me belongs vengeance] to avenge the cause of Israel from their hands, and Mine is the recompense to pay them according to their deeds for having repudiated Me. AGAINST THE TIME WHEN THEIR FOOT SHALL SLIP — when their measure [of sin] will be full, as it is stated, for the iniquity of the Amorite is not yet full. And Rabbi Abraham ibn Ezra commented that “the meaning thereof is [in line with the verse], yea, even the wicked for the day of evil, this constituting a great secret.”

AND HE SHALL SAY, WHERE ARE THEIR GODS. The enemy will say, “Where is the G-d of Israel?” as it is stated, Wherefore should the nations say: ‘Where is now their G-d?’

WHO ‘YOCHEILU’ (DID EAT) THE FAT OF THEIR SACRIFICES — for Israel was more constant in the service of offerings and drink-offerings than any other nation to its gods. He mentions the plural: ‘yocheilu’ (‘they’ did eat), ‘yishthu’ (‘they’ did drink), and their ‘gods’ which are in the plural [although referring to G-d Who is One] because according to the nations [whose words He is now citing] there are many deities. Therefore He turns [to Israel] and says, See now all My people, that I, even I, am He, One, and there is no god with Me to assist Me, and there is no one to oppose Me, to deliver out of My hand or object to My doing whatever I wish — to kill, to wound, to make alive and to heal.

FOR I LIFT UP MY HAND TO HEAVEN. By way of the plain meaning of Scripture this is an oath by His throne. He states I lift up, for whoever takes an oath raises his hand and touches the object by which he swears. And by way of the Truth, [the mystic teachings of the Cabala], during the time of the exile He hath cast down from heaven unto the earth the beauty of Israel. He, therefore states that now in an acceptable time He will lift His hand to the highest heavens, the reference being to the great hand that fights on behalf of Israel. And this is the sense of the expression, And I say: As I live forever, for I make My strong hand active when I whet the lightning of My sword and support it [My hand] to prevail for the justice of Israel [which, until then, had been cast down to the earth] and to recompense them that hate Me, for then will G-d’s Name be full and the throne perfect. The student learned in the mysteries of the Cabala will understand. Now this Song, which is our true and faithful testimony, tells us clearly all that will happen to us. It mentions first the mercy that the Holy One, blessed be He, bestowed upon us from the time He took us to be His portion. It mentions the favors that He did for us in the wilderness, and that He caused us to possess the lands of great and mighty nations, and the abundant good, wealth, and honor that He made us inherit there. Yet despite the abundance of all good, they rebelled against G-d to worship the idols, and it mentions how He was provoked by them until He visited upon them in their country pestilence, famine, the evil beast, and the sword, and then He dispersed them in every direction and corner. It is known that all this has been fulfilled, and it was so. And the Song states that ultimately He will render vengeance to His adversaries and will recompense them that hate Him. The reason [for their punishment] is that they inflicted all these evils upon us out of their hatred of the Holy One, blessed be He: because they do not hate Israel for having made idols like theirs, but only because they do not imitate their deeds. Instead they serve the Holy One, blessed be He, and observe His commandments, neither intermarrying with them nor eating of their slaughterings, and they [Israel] hold their idol in contempt and remove it from their places, similar to what [the psalmist] said, but for Thy sake are we killed all the day. If so, it is because of their hatred of the Holy One, blessed be He, that they inflict all these evils upon us; they are thus His adversaries and His enemies, and it is for Him to wreak vengeance upon them. And it is clear, that He assures [Israel] concerning the future redemption, for, during the construction of the Second Temple, the nations did not rejoice with His people, but mocked them: What are these feeble Jews doing? And their leaders were servants in the palace of the king of Babylon and all the Jews were subject to him. In those days He did not render vengeance to His adversaries and He did not make expiation for the land of His people. Now, in this Song there is no condition of repentance or service [of G-d as a prerequisite for the coming redemption], but it is a testamentary document that the evils will come and that we will endure them, and that He, blessed be He, will do with us in furious rebukes — but He will not destroy our memory. Rather, He will return and be comforted and will punish the enemies with His sore and great and strong sword, and forgive our sins, for His Name’s sake. If so, this Song is a clear-promise of the future redemption — the infidels notwithstanding. And so the Rabbis mentioned in the Sifre: 333. “Great is this Song, for there is in it the present, the past, the future, and there is in it this world and the World to Come.” It is to this that Scripture alludes in saying, And Moses came and spoke all the words of this Song in the ears of the people. It mentions all [‘all’ the words] in order to indicate that the Song contains everything that is to come upon them although it is brief in words, for Moses explained its many subjects to them. Now, if this Song had been written by one of the astrologers declaring the end from the beginning it would have earned belief therein because all its words have been fulfilled by now, not one thing hath failed. Certainly we shall continue to believe and look forward with all our heart for the word of G-d by the mouth of His prophet, the most trusted in all His house, [and like unto him] was there no one before him, neither after him — peace be upon him! V’zoth Habrachah