Chapter 28

1And it will be if you obey the Lord, your God, to observe to fulfill all His commandments which I command you this day, the Lord, your God, will place you supreme above all the nations of the earth.   אוְהָיָ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמַע֙ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ אֶת־כָּל־מִצְו‍ֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם וּנְתָ֨נְךָ֜ יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ עֶלְי֔וֹן עַ֖ל כָּל־גּוֹיֵ֥י הָאָֽרֶץ:
2And all these blessings will come upon you and cleave to you, if you obey the Lord, your God.   בוּבָ֧אוּ עָלֶ֛יךָ כָּל־הַבְּרָכ֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֻ֑ךָ כִּ֣י תִשְׁמַ֔ע בְּק֖וֹל יְהֹוָ֥ה אֱלֹהֶֽיךָ:
3You shall be blessed in the city, and you shall be blessed in the field.   גבָּר֥וּךְ אַתָּ֖ה בָּעִ֑יר וּבָר֥וּךְ אַתָּ֖ה בַּשָּׂדֶֽה:
4Blessed will be the fruit of your womb, the fruit of your soil, the fruit of your livestock, the offspring of your cattle, and the flocks of your sheep.   דבָּר֧וּךְ פְּרִֽי־בִטְנְךָ֛ וּפְרִ֥י אַדְמָֽתְךָ֖ וּפְרִ֣י בְהֶמְתֶּ֑ךָ שְׁגַ֥ר אֲלָפֶ֖יךָ וְעַשְׁתְּר֥וֹת צֹאנֶֽךָ:
the offspring of your cattle. Heb. שְׁגַר אֲלָפֶיךָ‏, the young which are born from your cattle, [that is,] which the animal sends forth (מְשַׁגֶּרֶת) from its womb.   שְׁגַר אֲלָפֶיךָ.  וַלְדוֹת בְּקָרְךָ, שֶׁהַבְּהֵמָה מְשַׁגֶּרֶת מִמֵּעֶיהָ:
and the flocks of your sheep. Heb. וְעַשְׁתְּרוֹת צֹאנֶךָ [This expression is to be understood] as it is rendered by the Targum [Onkelos]: “וְעֶדְרֵי עָנָךְ, and the flocks of your sheep.” Our Rabbis, however, said: Why are [sheep] עַשְׁתְּרוֹת? Because they enrich (מַעֲשִׁירוֹת) their owners (Chul. 84b) and maintain them, as עַשְׁתְּרוֹת, which are strong rocks.   וְעַשְׁתְּרוֹת צֹאנֶֽךָ.  כְּתַרְגּוּמוֹ. וְרַבּוֹתֵינוּ אָמְרוּ לָמָּה נִקְרָא שְׁמָם עַשְׁתָּרוֹת? שֶׁמַּעֲשִׁירוֹת אֶת בַּעֲלֵיהֶן וּמַחֲזִיקוֹת אוֹתָם כְּעַשְׁתָּרוֹת הַלָּלוּ שֶׁהֵן סְלָעִים חֲזָקִים:
5Blessed will be your basket and your kneading bowl.   הבָּר֥וּךְ טַנְאֲךָ֖ וּמִשְׁאַרְתֶּֽךָ:
Blessed will be your basket. Your fruits. Another explanation of טַנְאֲךָ: liquids which you strain through baskets [used as strainers].   בָּרוּךְ טַנְאֲךָ.  פֵּרוֹתֶיךָ; דָּבָר אַחֵר — טַנְאֲךָ דָּבָר לַח שֶׁאַתָּה מְסַנֵּן בְּסַלִּים:
and your kneading bowl. Heb. וּמִשְׁאַרְתֶּךָ. Something dry, which remains (נִשְׁאָר) in the receptacle and does not flow through. [This interpretation follows the latter interpretation in the above Rashi. According to the former interpretation, this means simply “your kneading bowl.”   וּמִשְׁאַרְתֶּֽךָ.  דָּבָר יָבֵשׁ שֶׁנִּשְׁאַר בַּכְּלִי וְאֵינוֹ זָב:
6You shall be blessed when you come, and you shall be blessed when you depart.   ובָּר֥וּךְ אַתָּ֖ה בְּבֹאֶ֑ךָ וּבָר֥וּךְ אַתָּ֖ה בְּצֵאתֶֽךָ:
Blessed will you be when you come, and blessed will you be when you depart. May your departure from the world be as free of sin as was your entry into the world. — [B.M. 107a]   בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶֽךָ.  שֶׁתְּהֵי יְצִיאָתְךָ מִן הָעוֹלָם בְּלֹא חֵטְא כְּבִיאָתְךָ לָעוֹלָם (ב"מ ק"ז):
7The Lord will cause your enemies who rise up against you, to be beaten before you; they will come out against you in one direction, but they will flee from you in seven directions.   זיִתֵּ֨ן יְהֹוָ֤ה אֶת־אֹֽיְבֶ֨יךָ֙ הַקָּמִ֣ים עָלֶ֔יךָ נִגָּפִ֖ים לְפָנֶ֑יךָ בְּדֶ֤רֶךְ אֶחָד֙ יֵֽצְא֣וּ אֵלֶ֔יךָ וּבְשִׁבְעָ֥ה דְרָכִ֖ים יָנ֥וּסוּ לְפָנֶֽיךָ:
but they will flee from you in seven directions. Such is the way of those who flee out of fear: they scatter in all directions.   וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ.  כֵּן דֶּרֶךְ הַנִּבְהָלִים לִבְרֹחַ, מִתְפַּזְּרִין לְכָל צַד:
8The Lord will order the blessing to be with you in your granaries, and in every one of your endeavors, and He will bless you in the land which the Lord, your God, is giving you.   חיְצַ֨ו יְהֹוָ֤ה אִתְּךָ֙ אֶת־הַבְּרָכָ֔ה בַּֽאֲסָמֶ֕יךָ וּבְכֹ֖ל מִשְׁלַ֣ח יָדֶ֑ךָ וּבֵ֣רַכְךָ֔ בָּאָ֕רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
9The Lord will establish you as His holy people as He swore to you, if you observe the commandments of the Lord, your God, and walk in His ways.   טיְקִֽימְךָ֙ יְהֹוָ֥ה לוֹ֙ לְעַ֣ם קָד֔וֹשׁ כַּֽאֲשֶׁ֖ר נִשְׁבַּע־לָ֑ךְ כִּ֣י תִשְׁמֹ֗ר אֶת־מִצְו‍ֹת֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהָֽלַכְתָּ֖ בִּדְרָכָֽיו:
10Then all the peoples of the earth will see that the name of the Lord is called upon you, and they will fear you.   יוְרָאוּ֙ כָּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֛י שֵׁ֥ם יְהֹוָ֖ה נִקְרָ֣א עָלֶ֑יךָ וְיָֽרְא֖וּ מִמֶּֽךָּ:
11And the Lord will grant you good surplus in the fruit of your womb, in the fruit of your livestock, and in the fruit of your soil, on the land which the Lord swore to your forefathers, to give you.   יאוְהוֹתִֽרְךָ֤ יְהֹוָה֙ לְטוֹבָ֔ה בִּפְרִ֧י בִטְנְךָ֛ וּבִפְרִ֥י בְהֶמְתְּךָ֖ וּבִפְרִ֣י אַדְמָתֶ֑ךָ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהֹוָ֛ה לַֽאֲבֹתֶ֖יךָ לָ֥תֶת לָֽךְ:
12The Lord will open up for you His good treasury, the heaven, to give your land its rain in its [right] time, and to bless everything you do. And you will lend many nations, but you will not [need to] borrow.   יביִפְתַּ֣ח יְהֹוָ֣ה | לְ֠ךָ֠ אֶת־אֽוֹצָר֨וֹ הַטּ֜וֹב אֶת־הַשָּׁמַ֗יִם לָתֵ֤ת מְטַר־אַרְצְךָ֙ בְּעִתּ֔וֹ וּלְבָרֵ֕ךְ אֵ֖ת כָּל־מַֽעֲשֵׂ֣ה יָדֶ֑ךָ וְהִלְוִ֨יתָ֙ גּוֹיִ֣ם רַבִּ֔ים וְאַתָּ֖ה לֹ֥א תִלְוֶֽה:
13And the Lord will set you at the head, and not at the tail, and you will be only at the top, and you will not be at the bottom, if you obey the commandments of the Lord, your God, which I am commanding you this day, to observe to fulfill [them].   יגוּנְתָֽנְךָ֙ יְהֹוָ֤ה לְרֹאשׁ֙ וְלֹ֣א לְזָנָ֔ב וְהָיִ֨יתָ֙ רַ֣ק לְמַ֔עְלָה וְלֹ֥א תִֽהְיֶ֖ה לְמָ֑טָּה כִּֽי־תִשְׁמַ֞ע אֶל־מִצְוֹ֣ת | יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֲשֶׁ֨ר אָֽנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם לִשְׁמֹ֥ר וְלַֽעֲשֽׂוֹת:
14And you shall not turn right or left from all of the words I am commanding you this day, to follow other deities to worship them.   ידוְלֹ֣א תָס֗וּר מִכָּל־הַדְּבָרִים֙ אֲשֶׁ֨ר אָֽנֹכִ֜י מְצַוֶּ֥ה אֶתְכֶ֛ם הַיּ֖וֹם יָמִ֣ין וּשְׂמֹ֑אול לָלֶ֗כֶת אַֽחֲרֵ֛י אֱלֹהִ֥ים אֲחֵרִ֖ים לְעָבְדָֽם:
15And it will be, if you do not obey the Lord, your God, to observe to fulfill all His commandments and statutes which I am commanding you this day, that all these curses will come upon you and overtake you.   טווְהָיָ֗ה אִם־לֹ֤א תִשְׁמַע֙ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ אֶת־כָּל־מִצְו‍ֹתָ֣יו וְחֻקֹּתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם וּבָ֧אוּ עָלֶ֛יךָ כָּל־הַקְּלָל֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֽוּךָ:
16You shall be cursed in the city, and you shall be cursed in the field.   טזאָר֥וּר אַתָּ֖ה בָּעִ֑יר וְאָר֥וּר אַתָּ֖ה בַּשָּׂדֶֽה:
17Cursed will be your [food] basket and your kneading bowl.   יזאָר֥וּר טַנְאֲךָ֖ וּמִשְׁאַרְתֶּֽךָ:
18Cursed will be the fruit of your womb, the fruit of your soil, the fruit of your livestock, those born from your cattle and the flock of your sheep.   יחאָר֥וּר פְּרִֽי־בִטְנְךָ֖ וּפְרִ֣י אַדְמָתֶ֑ךָ שְׁגַ֥ר אֲלָפֶ֖יךָ וְעַשְׁתְּרֹ֥ת צֹאנֶֽךָ:
19You shall be cursed when you come, and you shall be cursed when you depart.   יטאָר֥וּר אַתָּ֖ה בְּבֹאֶ֑ךָ וְאָר֥וּר אַתָּ֖ה בְּצֵאתֶֽךָ:
20The Lord will send the curse of shortages, confusion, and turmoil upon you, in every one of your endeavors which you undertake, until it destroys you and until you quickly vanish, because of your evil deeds in forsaking Me.   כיְשַׁלַּ֣ח יְהֹוָ֣ה | בְּ֠ךָ֠ אֶת־הַמְּאֵרָ֤ה אֶת־הַמְּהוּמָה֙ וְאֶת־הַמִּגְעֶ֔רֶת בְּכָל־מִשְׁלַ֥ח יָֽדְךָ֖ אֲשֶׁ֣ר תַּֽעֲשֶׂ֑ה עַ֣ד הִשָּֽׁמֶדְךָ֤ וְעַד־אֲבָדְךָ֙ מַהֵ֔ר מִפְּנֵ֛י רֹ֥עַ מַֽעֲלָלֶ֖יךָ אֲשֶׁ֥ר עֲזַבְתָּֽנִי:
the curse of shortages. Heb. הַמְּאֵרָה, “shortage,” similar to “צָרַעַת מַמְאֶרֶת,” “a lesion which causes loss [to the person stricken with it]” (Lev.13:51).   הַמְּאֵרָה.  חִסָּרוֹן, כְּמוֹ "צָרַעַת מַמְאֶרֶת" (ויקרא י"ג):
confusion. Heb. הַמְּהוּמָה [Rendered by Onkelos as שִׁגוּשַׁיָא, meaning] confusion, the sound of panic.   הַמְּהוּמָה.  שִׁגּוּשׁ, קוֹל בֶּהָלוֹת:
21The Lord will make pestilence cleave to you, until it has exterminated you from upon the land, to which you are coming, to possess it.   כאיַדְבֵּ֧ק יְהֹוָ֛ה בְּךָ֖ אֶת־הַדָּ֑בֶר עַ֚ד כַּלֹּת֣וֹ אֹֽתְךָ֔ מֵעַל֙ הָֽאֲדָמָ֔ה אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ:
22The Lord will strike you with consumption, fever, illnesses with burning fevers, a disease which causes unquenchable thirst, with the sword, with blast, and with yellowing, and they will pursue you until you perish.   כביַכְּכָ֣ה יְ֠הֹוָ֠ה בַּשַּׁחֶ֨פֶת וּבַקַּדַּ֜חַת וּבַדַּלֶּ֗קֶת וּבַֽחַרְחֻר֙ וּבַחֶ֔רֶב וּבַשִּׁדָּפ֖וֹן וּבַיֵּֽרָק֑וֹן וּרְדָפ֖וּךָ עַ֥ד אָבְדֶֽךָ:
consumption. Heb. בַּשַּׁחֶפֶת, [a disease] whereby one’s flesh wastes away and swells.   בַּשַּׁחֶפֶת.  שֶׁבְּשָׂרוֹ נִשְׁחָף וְנָפוּחַ:
fever. Heb. וּבַקַּדַּחַת, as in the expression “For a fire burns (קָדְחָה) in My nose” (Deut. 32:22). [In this context, the term refers to] the feverish “fire” of the sick, malevei in Old French, which means intense heat.   וּבַקַּדַּחַת.  לְשׁוֹן "כִּי אֵשׁ קָדְחָה בְאַפִּי" (דברים ל"ב), וְהוּא אֵשׁ שֶׁל חוֹלִים, מלו"וי בְּלַעַז, שֶׁהִיא חַמָּה מְאֹד:
illnesses with burning fevers. Heb. וּבַדַּלֶּקֶת. A feverish heat, more intense than קַדַּחַת. [All] these [terms listed in these verses, refer to] various types of diseases.   וּבַדַּלֶּקֶת.  חַמָּה יוֹתֵר מִקַּדַּחַת, וּמִינֵי חֳלָאִים הֵם:
a disease which causes unquenchable thirst. Heb. וּבַחַרְחֻר. This is a disease which heats up inside the body, causing him [the patient] to suffer continuous thirst for water, esardement in Old French, parching fever, as in the expressions: “and my bones dried out (חָרָה) from the heat” (Job. 30:30), and “The bellows is heated (נִחַר) from the fire” (Jer. 6:29).   וּבַֽחַרְחֻר.  חֹלִי הַמְחַמְמוֹ תּוֹךְ הַגּוּף וְצָמֵא תָּמִיד לַמַּיִם, וּבְלַעַז אישטרד"ימנט, לְשׁוֹן "וְעַצְמִי חָרָה מִנִּי חֹרֶב" (איוב ל') "נָחַר מַפֻּחַ מֵאֵשׁ" (ירמיהו ו'):
and with the sword. He will bring [hostile] armies upon you.   וּבַחֶרֶב.  יָבִיא עָלֶיךְ גְּיָסוֹת:
with blast, and with yellowing. Diseases of the grain in the field.   וּבַשִּׁדָּפוֹן וּבַיֵּֽרָקוֹן.  מַכַּת תְּבוּאָה שֶׁבַּשָּׂדוֹת:
blast. Heb. שִׁדָּפוֹן, an easterly wind, hasled in Old French, [meaning that the east wind causes the grain to be blasted].   שִּׁדָּפוֹן.  רוּחַ קָדִים, אשלי"דה בְּלַעַז:
yellowing. Heb. יֵרָקוֹן, drought, whereby the surface of the grain pales and turns yellow, chaume (?) in Old French.   יֵּֽרָקוֹן.  יֹבֶשׁ, וּפְנֵי הַתְּבוּאָה מַכְסִיפִין וְנֶהְפָּכִין לְיֵרָקוֹן, קמ"א (נ"א — קרו"א) בְּלַעַז:
until you perish. Heb. עַד אָבְדֶךָ. [This phrase could be misconstrued to mean: “until you become lost” by God and found by others. Therefore, Rashi cites] the Targum [which] renders the phrase as: עַד דְתֵיבָד, “until you perish,” meaning, “you will perish, of your own accord.”   עַד אָבְדֶֽךָ.  תַּרְגּוּם "עַד דְּתֵיבָד", כְּלוֹמַר עַד אֲבֹד אוֹתְךָ — שֶׁתִּכְלֶה מֵאֵלֶיךָ:
23And your skies above you will be [like] copper, and the earth below you [like] iron.   כגוְהָי֥וּ שָׁמֶ֛יךָ אֲשֶׁ֥ר עַל־רֹֽאשְׁךָ֖ נְח֑שֶׁת וְהָאָ֥רֶץ אֲשֶׁר־תַּחְתֶּ֖יךָ בַּרְזֶֽל:
And your skies above you will be [like] copper. These curses [proclaimed here at Mount Ebal] were pronounced by Moses himself [albeit through divine inspiration], whereas those [curses] made at Mount Sinai (Lev. 26:14-39) Moses pronounced from the mouth of the Holy One, Blessed is He (Meg. 31b). This is demonstrated by the verses themselves: The verse there says, “But if you will not listen to Me ” (Lev. 26:14), and, “And if you regard Me as coincidence” (26:21), [all referring to God in the first person]. Here, however, the verse says, “obey the Lord, your God ” (verse 15),“ The Lord will make… ” (verse 21), and “ The Lord will strike you” (verse 22) [all referring to God in the third person, demonstrating that Moses is speaking]. Moses made his curses milder [than those at Mount Sinai], for he expressed them in the singular form [as if spoken to an individual]. Furthermore, in this curse [in our verse here], Moses made his milder [than the corresponding curse at Mount Sinai by God], for in the first curses [in Lev.], God said, “[And I shall make] your skies like iron, and your earth like copper” (Lev. 26:19), [meaning that] that the skies will not sweat [i.e., be moist], just as iron does not sweat; consequently, there will be drought in the world. But the earth will sweat, just as copper sweats, thereby causing its fruits to rot. Here, however, Scripture says, “Your skies…copper, and your earth…iron.” [This means] that the skies will sweat [i.e., be moist], and thus, even though they will not pour down rain, there will not be a consuming drought in the world. Also, [this means that] the earth will not sweat, just as iron does not sweat; thus, the fruits will not rot (Torath Kohanim 26:28). [Although the curse here contains these milder elements as explained,] it is, nevertheless, a curse, for whether it [the earth] is like copper or whether it is like iron, it will not produce fruit. And similarly, the skies [whether they become like copper or iron] will not pour down rain.   וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹֽאשְׁךָ נְחשֶׁת.  קְלָלוֹת הַלָּלוּ מֹשֶׁה מִפִּי עַצְמוֹ אֲמָרָן, וְשֶׁבְּהַר סִינַי מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא אֲמָרָן, כְּמַשְׁמָעָן, וְכֵן נֶאֱמַר (ויקרא כ"ו) "וְאִם לֹא תִשְׁמְעוּ לִי … וְאִם תֵּלְכוּ עִמִּי קֶרִי", וְכָאן הוּא אוֹמֵר "בְּקוֹל ה' אֱלֹהֶיךָ … יַדְבֵּק ה' בְּךָ … יַכְּכָה ה'", הֵקֵל מֹשֶׁה בְקִלְלוֹתָיו לְאָמְרָן בִּלְשׁוֹן יָחִיד. וְגַם כֵּן בִּקְלָלָה זוֹ הֵקֵל, שֶׁבָּרִאשׁוֹנוֹת הוּא אוֹמֵר "אֶת שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת אַרְצְכֶם כַּנְּחֻשָּׁה" — שֶׁלֹּא יִהְיוּ הַשָּׁמַיִם מַזִּיעִין כְּדֶרֶךְ שֶׁאֵין הַבַּרְזֶל מַזִּיעַ וּמִתּוֹךְ כָּךְ יְהִי חֹרֶב בָּעוֹלָם וְהָאָרֶץ תְּהִי מַזַּעַת כְּדֶרֶךְ שֶׁהַנְּחֹשֶׁת מַזִּיעַ וְהִיא מַרְקֶבֶת פֵּרוֹתֶיהָ, וְכָאן הוּא אוֹמֵר "שָׁמֶיךָ נְחֹשֶׁת וְאַרְצְךָ בַּרְזֶל" — שֶׁיִהְיוּ שָׁמַיִם מַזִּיעִין, אַף עַל פִּי שֶׁלֹּא יָרִיקוּ מָטָר, מִכָּל מָקוֹם לֹא יִהְיֶה חֹרֶב שֶׁל אֲבַדּוֹן בָּעוֹלָם, וְהָאָרֶץ לֹא תִהְיֶה מַזִּיעָה, כְּדֶרֶךְ שֶׁאֵין הַבַּרְזֶל מַזִּיעַ, וְאֵין הַפֵּרוֹת מַרְקִיבִין, וּמִכָּל מָקוֹם קְלָלָה הִיא, בֵּין שֶׁהִיא כַּנְּחֹשֶׁת בֵּין שֶׁהִיא כַבַּרְזֶל לֹא תוֹצִיא פֵּרוֹת, וְכֵן הַשָּׁמַיִם לֹא יָרִיקוּ מָטָר (ספרא ויקרא כ"ו):
24The Lord will turn the rain of your land into powder and dust, raining down upon you from the heavens until you are destroyed.   כדיִתֵּ֧ן יְהֹוָ֛ה אֶת־מְטַ֥ר אַרְצְךָ֖ אָבָ֣ק וְעָפָ֑ר מִן־הַשָּׁמַ֨יִם֙ יֵרֵ֣ד עָלֶ֔יךָ עַ֖ד הִשָּֽׁמְדָֽךְ:
[The Lord will turn] the rain of your land into powder and dust. [How do these two opposites coincide, rain and dust? The Talmud answers] (Ta’anith 3b): “[The text is referring to] a wind which follows the rain.” Rain will fall, but insufficiently; moreover, there will not even be enough rain to cause the dust to settle. Then, a wind will come and raise the dust and cover the vegetation [sprouting] from the seeds, which are still moist from the water. [The dust] will adhere to them, forming [a layer of] mud, [which] will dry up [on the vegetation], causing it to rot. [This, then, is the meaning of the curse: “The Lord will turn the rain of your land into powder and dust.”]   מְטַר אַרְצְךָ אָבָק וְעָפָר.  "זִיקָא דְבָתַר מִטְרָא", מָטָר יוֹרֵד וְלֹא כָל צָרְכּוֹ, וְאֵין בּוֹ כְּדֵי לְהַרְבִּיץ אֶת הֶעָפָר, וְהָרוּחַ בָּאָה וּמַעֲלָה אֶת הָאָבָק וּמְכַסֶּה אֶת עֵשֶׂב הַזְּרָעִים שֶׁהֵם לַחִים מִן הַמַּיִם וְנִדְבָּק בָּהֶם, וְנַעֲשֶׂה טִיט וּמִתְיַבֵּשׁ וּמַרְקִיבִין (תענית ג'):
25The Lord will cause you to be broken before your enemy: you will come out against them in one direction, but you will flee from them in seven directions. And you will become a terrifying [example] to all the kingdoms on earth.   כהיִתֶּנְךָ֨ יְהֹוָ֣ה | נִגָּף֘ לִפְנֵ֣י אֹֽיְבֶ֒יךָ֒ בְּדֶ֤רֶךְ אֶחָד֙ תֵּצֵ֣א אֵלָ֔יו וּבְשִׁבְעָ֥ה דְרָכִ֖ים תָּנ֣וּס לְפָנָ֑יו וְהָיִ֣יתָ לְזַֽעֲוָ֔ה לְכֹ֖ל מַמְלְכ֥וֹת הָאָֽרֶץ:
a terrifying [example]. [an example of] fear (אֵימָה) and trembling (זִיעַ) . [This means that] anyone who hears about your plagues, will “tremble in fear (יָזוּעוּ),” saying: “Woe to us! Let this not befall us, in the way in which it has befallen these [people]!”   לְזַֽעֲוָה.  לְאֵימָה וּלְזִיעַ, שֶׁיָּזוּעוּ כָּל שׁוֹמְעֵי מַכּוֹתֶיךָ מִמְּךָ וְיֹאמְרוּ "אוֹי לָנוּ שֶׁלֹּא יָבֹא עָלֵינוּ כְּדֶרֶךְ שֶׁבָּא עַל אֵלּוּ":
26Your corpse will be food for all birds of the heaven and for the beasts of the earth, and no one will frighten them [away].   כווְהָֽיְתָ֤ה נִבְלָֽתְךָ֙ לְמַֽאֲכָ֔ל לְכָל־ע֥וֹף הַשָּׁמַ֖יִם וּלְבֶֽהֱמַ֣ת הָאָ֑רֶץ וְאֵ֖ין מַֽחֲרִֽיד:
27The Lord will strike you with the boils of Egypt, with hemorrhoids, with oozing sores, and with dry lesions, from which you will be unable to be cured.   כזיַכְּכָ֨ה יְהֹוָ֜ה בִּשְׁחִ֤ין מִצְרַ֨יִם֙ וּבַטְחֹרִ֔ים (כתיב ובעפלים) וּבַגָּרָ֖ב וּבֶחָ֑רֶס אֲשֶׁ֥ר לֹֽא־תוּכַ֖ל לְהֵֽרָפֵֽא:
The boils of Egypt. This was a very severe [lesion]: it was moist on the inside and dry on the outside, as taught in tractate Bech. (41a).   בִּשְׁחִין מִצְרַיִם.  רַע הָיָה מְאֹד, לַח מִבִּפְנִים וְיָבֵשׁ מִבַּחוּץ, כִּדְאִיתָא בִּבְכוֹרוֹת (דף מ"א):
oozing sores. [This means] wet boils.   גָּרָב.  שְׁחִין לַח:
dry lesions. [This means] boils dry as shards.   חָרֶס.  שְׁחִין יָבֵשׁ כַּחֶרֶס:
28The Lord will strike you with insanity, with blindness, and with bewilderment.   כחיַכְּכָ֣ה יְהֹוָ֔ה בְּשִׁגָּע֖וֹן וּבְעִוָּר֑וֹן וּבְתִמְה֖וֹן לֵבָֽב:
and with bewilderment. Heb. וּבְתִמְהוֹן לֵבָב, lit. “clogging of the heart,” estordison in Old French.   וּבְתִמְהוֹן לֵבָֽב.  אֹטֶם הַלֵּב, אשטור"דישון בְּלַעַז:
29You will grope at midday, as the blind man gropes in the dark, and you will be unsuccessful in your ways. You will be only oppressed and robbed all the days, and no one will save [you].   כטוְהָיִ֜יתָ מְמַשֵּׁ֣שׁ בַּצָּֽהֳרַ֗יִם כַּֽאֲשֶׁ֨ר יְמַשֵּׁ֤שׁ הָֽעִוֵּר֙ בָּֽאֲפֵלָ֔ה וְלֹ֥א תַצְלִ֖יחַ אֶת־דְּרָכֶ֑יךָ וְהָיִ֜יתָ אַ֣ךְ עָשׁ֧וּק וְגָז֛וּל כָּל־הַיָּמִ֖ים וְאֵ֥ין מוֹשִֽׁיעַ:
oppressed. Heb. עָשׁוּק, you will experience controversy regarding everything you do.   עָשׁוּק.  בְּכָל מַעֲשֶׂיךָ יִהְיֶה עִרְעוּר:
30You will betroth a woman, but another man will lie with her. You will build a house, but you will not live in it. You will plant a vineyard, but you will not redeem it[s fruits].   לאִשָּׁ֣ה תְאָרֵ֗שׂ וְאִ֤ישׁ אַחֵר֙ יִשְׁכָּבֶ֔נָּה (כתיב ישגלנה) בַּ֥יִת תִּבְנֶ֖ה וְלֹֽא־תֵשֵׁ֣ב בּ֑וֹ כֶּ֥רֶם תִּטַּ֖ע וְלֹ֥א תְחַלְּלֶֽנּוּ:
will lie with her. Heb. יִשְׁגָּלֶנָּה. [This word stems] from the root שֵׁגָל, meaning a פִּלֶגֶשׁ [which refers to a wife without a Jewish marriage contract, i.e., a concubine. Nevertheless,] Scripture euphemizes the term [by having it read as יִשְׁכָּבֶנָּה instead], thus [giving it] a more delicate implication. This is [like] a modification made by scribes. — [see Meg.. 25b; and compare Rashi on Gen. 18:22]   יִשְׁגָּלֶנָּה.  לְשׁוֹן שֵׁגַל, פִּלֶגֶשׁ, וְהַכָּתוּב כִּנָּהוּ לְשֶׁבַח ישכבנה, וְתִקּוּן סוֹפְרִים הוּא זֶה:
redeem it[s fruits]. Heb. תְחַלְלֶנּוּ [This is referring to the fruits of a tree, which must not be used for the first three years of the tree’s life. Then, the fruits of the fourth year take on holy status and are taken to Jerusalem to be eaten. If it is too difficult to take them to Jerusalem, they are redeemed with money, which is, in turn, taken to Jerusalem, where food is purchased for it. Here, then, the curse means that the person will plant his vineyard, but will not live to redeem it] in the fourth year to eat its fruits.   תְחַלְּלֶֽנּוּ.  בַּשָּׁנָה הָרְבִיעִית לֶאֱכֹל פִּרְיוֹ (מגילה כ"ה):
31Your ox will be slaughtered before your eyes, but you will not eat from it. Your donkey will be snatched right in front of you, and it will not return to you. Your flock will be given over to your enemies, and you will have no savior.   לאשֽׁוֹרְךָ֞ טָב֣וּחַ לְעֵינֶ֗יךָ וְלֹ֣א תֹאכַל֘ מִמֶּ֒נּוּ֒ חֲמֹֽרְךָ֙ גָּז֣וּל מִלְּפָנֶ֔יךָ וְלֹ֥א יָשׁ֖וּב לָ֑ךְ צֹֽאנְךָ֙ נְתֻנ֣וֹת לְאֹֽיְבֶ֔יךָ וְאֵ֥ין לְךָ֖ מוֹשִֽׁיעַ:
32Your sons and daughters will be given over to another people, and your eyes will see [this] and long for them all day long, but you will be powerless.   לבבָּנֶ֨יךָ וּבְנֹתֶ֜יךָ נְתֻנִ֨ים לְעַ֤ם אַחֵר֙ וְעֵינֶ֣יךָ רֹא֔וֹת וְכָל֥וֹת אֲלֵיהֶ֖ם כָּל־הַיּ֑וֹם וְאֵ֥ין לְאֵ֖ל יָדֶֽךָ:
and long for them. Heb. וְכָלוֹת אֲלֵיהֶם. [Meaning: Your eyes] will longingly look out for the return [of your children], but they will not return. The expression כִּלְיוֹן עֵינַיִם refers to a hope which never materializes.   וְכָלוֹת אֲלֵיהֶם.  מְצַפּוֹת אֲלֵיהֶם שֶׁיָּשׁוּבוּ וְאֵינָם שָׁבִים; כָּל תּוֹחֶלֶת שֶׁאֵינָהּ בָּאָה קְרוּיָה כִּלְיוֹן עֵינַיִם:
33A people unknown to you will eat up the fruit of your soil and [the result of] all your toil. You will be only wronged and crushed all the days.   לגפְּרִ֤י אַדְמָֽתְךָ֙ וְכָל־יְגִ֣יעֲךָ֔ יֹאכַ֥ל עַ֖ם אֲשֶׁ֣ר לֹֽא־יָדָ֑עְתָּ וְהָיִ֗יתָ רַ֛ק עָשׁ֥וּק וְרָצ֖וּץ כָּל־הַיָּמִֽים:
34You will go insane from the vision before your eyes that you will behold.   לדוְהָיִ֖יתָ מְשֻׁגָּ֑ע מִמַּרְאֵ֥ה עֵינֶ֖יךָ אֲשֶׁ֥ר תִּרְאֶֽה:
35The Lord will strike you on the knees and on the legs with a terrible skin eruption from which you will be unable to be cured; [it will eventually cover you] from the sole of your foot to the top of your head.   להיַכְּכָ֨ה יְהֹוָ֜ה בִּשְׁחִ֣ין רָ֗ע עַל־הַבִּרְכַּ֨יִם֙ וְעַל־הַשֹּׁקַ֔יִם אֲשֶׁ֥ר לֹֽא־תוּכַ֖ל לְהֵֽרָפֵ֑א מִכַּ֥ף רַגְלְךָ֖ וְעַ֥ד קָדְקֳדֶֽךָ:
36The Lord will lead you and your king whom you will have established over you, to a nation unknown to you or your fathers; and there, you will serve other deities [made] of wood and stone.   לויוֹלֵ֨ךְ יְהֹוָ֜ה אֹֽתְךָ֗ וְאֶת־מַלְכְּךָ֙ אֲשֶׁ֣ר תָּקִ֣ים עָלֶ֔יךָ אֶל־גּ֕וֹי אֲשֶׁ֥ר לֹֽא־יָדַ֖עְתָּ אַתָּ֣ה וַֽאֲבֹתֶ֑יךָ וְעָבַ֥דְתָּ שָּׁ֛ם אֱלֹהִ֥ים אֲחֵרִ֖ים עֵ֥ץ וָאָֽבֶן:
37And you will become an [object of] astonishment, an example, and a topic of discussion, among all the peoples to whom the Lord will lead you.   לזוְהָיִ֣יתָ לְשַׁמָּ֔ה לְמָשָׁ֖ל וְלִשְׁנִינָ֑ה בְּכֹל֙ הָֽעַמִּ֔ים אֲשֶׁר־יְנַֽהֶגְךָ֥ יְהֹוָ֖ה שָֽׁמָּה:
an object of astonishment. Heb. לְשַׁמָּה. [This word is] similar to תִּמָּהוֹן [meaning, astonishment], estordison in Old French. [Thus, the meaning here is:] whoever sees you will be astonished about you.   לְשַׁמָּה.  כְּמוֹ תִּמָּהוֹן, אש"ו אשטורדישו"ן, כָּל הָרוֹאֶה אוֹתְךָ יִשֹּׁם עָלֶיךָ:
an example. When some terrible trouble befalls a person, [people] will say: “This is like the trouble that happened to so-and-so.”   לְמָשָׁל.  כְּשֶׁתָּבֹא מַכָּה רָעָה עַל אָדָם יֹאמְרוּ זוֹ דוֹמָה לְמַכַּת פְּלוֹנִי:
and a topic of discussion. Heb. וְלִשְׁנִינָה. An expression similar to “And you will teach them (וְשִׁנַּנְתֶּם)” (Deut. 6:7) [… and speak of them. That is, people] will speak about you. The Targum [Onkelos] renders this [word] in the same way, [namely:] וּלְשׁוֹעִי, [which is similar to] וְאֶשְׁתָּעִי, [meaning to talk].   וְלִשְׁנִינָה.  לְשׁוֹן "וְשִׁנַּנְתָּם" (דברים ו'), יְדַבְּרוּ בְךָ, וְכֵן תַּרְגּוּמוֹ "וּלְשׁוֹעֵי", לְשׁוֹן סִפּוּר וְאִשְׁתָּעִי:
38You will take much seed out to the field, yet you will gather in little, for the locusts will finish it.   לחזֶ֥רַע רַ֖ב תּוֹצִ֣יא הַשָּׂדֶ֑ה וּמְעַ֣ט תֶּֽאֱסֹ֔ף כִּ֥י יַחְסְלֶ֖נּוּ הָֽאַרְבֶּֽה:
will finish it. Heb. יַחְסְלֶנּוּ-means, the locusts will consume it. And because [the word חסל means to consume], the locust is also called חָסִיל (see e.g., Joel 1:4), for it consumes everything in its path. [Yerushalmi Taanit 3:6.]   יַחְסְלֶנּוּ.  יְכַלֶּנּוּ, וְעַל שֵׁם כָּךְ נִקְרָא חָסִיל, שֶׁמְּכַלֶּה אֶת הַכֹּל:
39You will plant vineyards and work [them], but you will neither drink of [their] wine, or gather [the grapes], because the worms will devour them.   לטכְּרָמִ֥ים תִּטַּ֖ע וְעָבָ֑דְתָּ וְיַ֤יִן לֹֽא־תִשְׁתֶּה֙ וְלֹ֣א תֶֽאֱגֹ֔ר כִּ֥י תֹֽאכְלֶ֖נּוּ הַתֹּלָֽעַת:
40You will have olive trees throughout all your boundaries, but you will not anoint with [their] oil, because your olive trees will drop off.   מזֵיתִ֛ים יִֽהְי֥וּ לְךָ֖ בְּכָל־גְּבוּלֶ֑ךָ וְשֶׁ֨מֶן֙ לֹ֣א תָס֔וּךְ כִּ֥י יִשַּׁ֖ל זֵיתֶֽךָ:
will drop off. [Meaning, the olive tree] will shed its fruit. This is similar to the verb, “and the iron flew off [or slipped off] (וְנָשַׁל)” (Deut. 19:5).   יִשַּׁל.  יַשִּׁיר פֵּרוֹתָיו, לְשׁוֹן וְנָשַׁל הַבַּרְזֶל (דברים י"ט):
41You will bear sons and daughters, but you will not have them, because they will go into captivity.   מאבָּנִ֥ים וּבָנ֖וֹת תּוֹלִ֑יד וְלֹא־יִֽהְי֣וּ לָ֔ךְ כִּ֥י יֵֽלְכ֖וּ בַּשֶּֽׁבִי:
42All your trees and all the fruit of your soil the cicada will make destitute.   מבכָּל־עֵֽצְךָ֖ וּפְרִ֣י אַדְמָתֶ֑ךָ יְיָרֵ֖שׁ הַצְּלָצַֽל:
the cicada will make destitute. [The word יְיָרֵשׁ stems from the word רָשׁ, which means destitute or devoid. Thus, the verse here means that] the locusts will cause the tree to be devoid of fruit. [Therefore,]   יְיָרֵשׁ הַצְּלָצַֽל.  יַעֲשֶׂנּוּ הָאַרְבֶּה רָשׁ מִן הַפְּרִי:
will make destitute. Heb. יְיָרֵשׁ [has the meaning of] יַעֲנִי, “making it destitute.”   יְיָרֵשׁ.  יַעֲנִי:
the cicada. Heb. הַצְּלָצַל, a [particular] species of locust [which makes a loud sound (צְלִיל)]. Now, [the word יְיָרֵשׁ] must not be understood as denoting יְרוּשָׁה, “inheritance,” for in that case, the Scripture would have written: יִירַשׁ [i.e., with a different vocalization. Similarly,] it should not be understood to mean הוֹרָשָׁה,“driving out” for in that case, Scripture would have written: יוֹרִישׁ. [Rather, the word means “to make destitute, devoid,” as explained above.]   צלצל.  מִין אַרְבֶּה. וְאִי אֶפְשָׁר לְפָרֵשׁ יְיָרֵשׁ לְשׁוֹן יְרֻשָּׁה, שֶׁאִם כֵּן הָיָה לוֹ לִכְתֹּב "יִירַשׁ", וְלֹא לְשׁוֹן הוֹרָשָׁה וְגֵרוּשִׁין, שֶׁאִם כֵּן הָיָה לוֹ לִכְתֹּב "יוֹרִישׁ":
43The stranger who is among you will arise above you, higher and higher, while you will descend lower and lower.   מגהַגֵּר֙ אֲשֶׁ֣ר בְּקִרְבְּךָ֔ יַֽעֲלֶ֥ה עָלֶ֖יךָ מַ֣עְלָה מָּ֑עְלָה וְאַתָּ֥ה תֵרֵ֖ד מַ֥טָּה מָּֽטָּה:
44He will lend to you, but you will not lend to him. He will be at the head, while you will be at the tail.   מדה֣וּא יַלְוְךָ֔ וְאַתָּ֖ה לֹ֣א תַלְוֶ֑נּוּ ה֚וּא יִֽהְיֶ֣ה לְרֹ֔אשׁ וְאַתָּ֖ה תִּֽהְיֶ֥ה לְזָנָֽב:
45All these curses will befall you, pursuing you and overtaking you to destroy you because you did not obey the Lord, your God, to observe His commandments and statutes which He commanded you.   מהוּבָ֨אוּ עָלֶ֜יךָ כָּל־הַקְּלָל֣וֹת הָאֵ֗לֶּה וּרְדָפ֨וּךָ֙ וְהִשִּׂיג֔וּךָ עַ֖ד הִשָּֽׁמְדָ֑ךְ כִּי־לֹ֣א שָׁמַ֗עְתָּ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֛ר מִצְו‍ֹתָ֥יו וְחֻקֹּתָ֖יו אֲשֶׁ֥ר צִוָּֽךְ:
46And they will be as a sign and a wonder, upon you and your offspring, forever,   מווְהָי֣וּ בְךָ֔ לְא֖וֹת וּלְמוֹפֵ֑ת וּבְזַרְעֲךָ֖ עַד־עוֹלָֽם:
47because you did not serve the Lord, your God, with happiness and with gladness of heart, when [you had an] abundance of everything.   מזתַּ֗חַת אֲשֶׁ֤ר לֹֽא־עָבַ֨דְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל:
when [you had an] abundance of everything. when you still had all good things.   מֵרֹב כֹּֽל.  בְּעוֹד שֶׁהָיָה לְךָ כָּל טוּב:
48Therefore, you will serve your enemies, whom the Lord will send against you, [when you are] in famine, thirst, destitution, and lacking everything, and he will place an iron yoke upon your neck, until he has destroyed you.   מחוְעָֽבַדְתָּ֣ אֶת־אֹֽיְבֶ֗יךָ אֲשֶׁ֨ר יְשַׁלְּחֶ֤נּוּ יְהֹוָה֙ בָּ֔ךְ בְּרָעָ֧ב וּבְצָמָ֛א וּבְעֵירֹ֖ם וּבְחֹ֣סֶר כֹּ֑ל וְנָתַ֞ן עֹ֤ל בַּרְזֶל֙ עַל־צַוָּארֶ֔ךָ עַ֥ד הִשְׁמִיד֖וֹ אֹתָֽךְ:
49The Lord will bring upon you a nation from afar, from the end of the earth, as the eagle swoops down, a nation whose language you will not understand,   מטיִשָּׂ֣א יְהֹוָה֩ עָלֶ֨יךָ גּ֤וֹי מֵֽרָחֹק֙ מִקְצֵ֣ה הָאָ֔רֶץ כַּֽאֲשֶׁ֥ר יִדְאֶ֖ה הַנָּ֑שֶׁר גּ֕וֹי אֲשֶׁ֥ר לֹֽא־תִשְׁמַ֖ע לְשֹׁנֽוֹ:
as the eagle swoops down. i.e., suddenly and successfully. The horses [of this enemy nation] will run swiftly.   כַּֽאֲשֶׁר יִדְאֶה הַנָּשֶׁר.  פִּתְאֹם וְדַרְכּוֹ מַצְלַחַת וְיֵקַלּוּ סוּסָיו:
whose language you will not understand. Heb. תִּשְׁמַע. [Literally, “You will not hear his language,” i.e.,] you will not recognize its language. [We find a similar expression in Scripture:] “you understand (תִּשְׁמַע) a dream, to interpret it” (Gen. 41:15). Also,“[but they did not know] that Joseph understood (שֹׁמֵע)” (Gen. 42:23), entendre in Old French, to understand.   לֹֽא־תִשְׁמַע לְשֹׁנֽוֹ.  לֹא תַכִּיר לְשׁוֹנוֹ, וְכֵן "תִּשְׁמַע חֲלוֹם לִפְתֹּר אֹתוֹ" (בראשית מ"א), וְכֵן "כִּי שֹׁמֵעַ יוֹסֵף" (שם מ"ב), אינטינד"רי:
50a brazen nation, which will not respect the elderly, nor show favor to the young.   נגּ֖וֹי עַ֣ז פָּנִ֑ים אֲשֶׁ֨ר לֹֽא־יִשָּׂ֤א פָנִים֙ לְזָקֵ֔ן וְנַ֖עַר לֹ֥א יָחֹֽן:
51They will devour the fruit of your livestock and the fruit of your soil, to destroy you. They will not leave over anything for you of the grain, wine, oil, offspring of your cattle or flocks of your sheep, until they annihilate you.   נאוְאָכַ֠ל פְּרִ֨י בְהֶמְתְּךָ֥ וּפְרִֽי־אַדְמָֽתְךָ֘ עַ֣ד הִשָּֽׁמְדָךְ֒ אֲשֶׁ֨ר לֹֽא־יַשְׁאִ֜יר לְךָ֗ דָּגָן֙ תִּיר֣וֹשׁ וְיִצְהָ֔ר שְׁגַ֥ר אֲלָפֶ֖יךָ וְעַשְׁתְּרֹ֣ת צֹאנֶ֑ךָ עַ֥ד הַֽאֲבִיד֖וֹ אֹתָֽךְ:
52And they will besiege you in all your cities, until your high and fortified walls in which you trust come down, throughout all your land. And they will besiege you in all your cities throughout all your land, which the Lord, your God, has given you.   נבוְהֵצַ֨ר לְךָ֜ בְּכָל־שְׁעָרֶ֗יךָ עַ֣ד רֶ֤דֶת חֹֽמֹתֶ֨יךָ֙ הַגְּבֹהֹ֣ת וְהַבְּצֻר֔וֹת אֲשֶׁ֥ר אַתָּ֛ה בֹּטֵ֥חַ בָּהֵ֖ן בְּכָל־אַרְצֶ֑ךָ וְהֵצַ֤ר לְךָ֙ בְּכָל־שְׁעָרֶ֔יךָ בְּכָ֨ל־אַרְצְךָ֔ אֲשֶׁ֥ר נָתַ֛ן יְהֹוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ:
until your… walls come down. [The רֶדֶת here is [an expression of רִדּוּי וְכִבּוּשׁ] subjugation and conquest.   עַד רֶדֶת חֹֽמֹתֶיךָ.  לְשׁוֹן רִדּוּי וְכִבּוּשׁ:
53And during the siege and the desperation which your enemies will bring upon you, you will eat the fruit of your womb, the flesh of your sons and daughters, whom the Lord, your God, gave you.   נגוְאָֽכַלְתָּ֣ פְרִֽי־בִטְנְךָ֗ בְּשַׂ֤ר בָּנֶ֨יךָ֙ וּבְנֹתֶ֔יךָ אֲשֶׁ֥ר נָֽתַן־לְךָ֖ יְהֹוָ֣ה אֱלֹהֶ֑יךָ בְּמָצוֹר֙ וּבְמָצ֔וֹק אֲשֶׁר־יָצִ֥יק לְךָ֖ אֹֽיְבֶֽךָ:
And during the siege and desperation… you will eat the fruit of your womb, the flesh of your sons. Because [the enemies] will besiege the city, and there will be caused desperation, the distress of famine.   וְאָֽכַלְתָּ … בְּשַׂר בָּנֶיךָ … בְּמָצוֹר.  מֵחֲמַת שֶׁיִּהְיוּ צָרִים עַל הָעִיר וְיִהְיֶה שָׁם מָצוֹק, עֲקַת רְעָבוֹן:
54The most tender and delicate man among you, will begrudge his own brother and the wife of his embrace and the rest of his children, whom he will leave over,   נדהָאִישׁ֙ הָרַ֣ךְ בְּךָ֔ וְהֶֽעָנֹ֖ג מְאֹ֑ד תֵּרַ֨ע עֵינ֤וֹ בְאָחִיו֙ וּבְאֵ֣שֶׁת חֵיק֔וֹ וּבְיֶ֥תֶר בָּנָ֖יו אֲשֶׁ֥ר יוֹתִֽיר:
The most tender and delicate man among you. This is referring to the same person, who is both tender and delicate. These terms denote a pampered existence. [The fact] that these two expressions refer to the same person is proved [by their use together], when it says, “מֵהִתְעַנֵּג וּמֵרֹךְ, because of delicateness and tenderness” (verse 56) [referring to the same person. And here, the verse tells us that] although he is so pampered and he [normally] cannot tolerate anything repugnant, the flesh of his sons and daughters will seem sweet to him as a result of his [intense] hunger. And it will reach a stage where he will begrudge his remaining children, by denying any of them the flesh of his sons, their brothers, which he is eating. Another explanation of הָרַךְ בְּךָ: The merciful and tenderhearted will become cruel because of the intense hunger, and they will not give the flesh of their slaughtered children to their remaining children.   הָרַךְ בְּךָ וְהֶֽעָנֹג.  הוּא הָרַךְ הוּא הֶעָנֹג — לְשׁוֹן פִּנּוּק, וּמֵהִתְעַנֵּג וּמֵרֹךְ מוֹכִיחַ עֲלֵיהֶם שֶׁשְּׁנֵיהֶם אֶחָד; אַף עַל פִּי שֶׁהוּא מְפֻנָּק וְדַעְתּוֹ קָצָה בְּדָבָר מָאוּס, יִמְתַּק לוֹ לְרַעֲבוֹנוֹ בְּשַׂר בָּנָיו וּבְנוֹתָיו, עַד כִּי תרע עינו בְּבָנָיו הַנּוֹתָרִים מתת לאחד מהם מבשר בניו אֲחֵיהֶם אשר יאכל. דָּבָר אַחֵר — הרך בך, הָרַחֲמָנִי וְרַךְ הַלֵּבָב מֵרֹב רַעֲבָנוּת יִתְאַכְזְרוּ וְלֹא יִתְּנוּ מִבְּשַׂר בְּנֵיהֶם הַשְּׁחוּטִים לִבְנֵיהֶם הַנּוֹתָרִים:
55of giving any one of them of the flesh of his children that he is eating, because not a thing will remain for him in the siege and in the desperation which your enemies will bring upon you, in all your cities.   נהמִתֵּ֣ת | לְאַחַ֣ד מֵהֶ֗ם מִבְּשַׂ֤ר בָּנָיו֙ אֲשֶׁ֣ר יֹאכֵ֔ל מִבְּלִ֥י הִשְׁאִֽיר־ל֖וֹ כֹּ֑ל בְּמָצוֹר֙ וּבְמָצ֔וֹק אֲשֶׁ֨ר יָצִ֥יק לְךָ֛ אֹֽיִבְךָ֖ בְּכָל־שְׁעָרֶֽיךָ:
56The most tender and delicate woman among you, who would not venture to set her foot upon the ground, because of delicateness and tenderness, will begrudge the husband of her embrace and her own son and daughter,   נוהָֽרַכָּ֨ה בְךָ֜ וְהָֽעֲנֻגָּ֗ה אֲשֶׁ֨ר לֹֽא־נִסְּתָ֤ה כַף־רַגְלָהּ֙ הַצֵּ֣ג עַל־הָאָ֔רֶץ מֵֽהִתְעַנֵּ֖ג וּמֵרֹ֑ךְ תֵּרַ֤ע עֵינָהּ֙ בְּאִ֣ישׁ חֵיקָ֔הּ וּבִבְנָ֖הּ וּבְבִתָּֽהּ:
will begrudge the husband of her embrace and her own son and daughter. [referring to her] grown-up [children].   תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּֽהּ.  הַגְּדוֹלִים:
57and the infants who emerge from between her legs, and her own children whom she will bear, for she will eat them in secret, in destitution, in the siege and the desperation which your enemies will inflict upon you, in your cities.   נזוּבְשִׁלְיָתָ֞הּ הַיּוֹצֵ֣ת | מִבֵּ֣ין רַגְלֶ֗יהָ וּבְבָנֶ֨יהָ֙ אֲשֶׁ֣ר תֵּלֵ֔ד כִּי־תֹֽאכְלֵ֥ם בְּחֹֽסֶר־כֹּ֖ל בַּסָּ֑תֶר בְּמָצוֹר֙ וּבְמָצ֔וֹק אֲשֶׁ֨ר יָצִ֥יק לְךָ֛ אֹֽיִבְךָ֖ בִּשְׁעָרֶֽיךָ:
and the infants who emerge from between her legs. i.e. the small children, she will begrudge all of them [the elder and the younger children] when she eats one by denying those beside her any of the flesh.   וּבְשִׁלְיָתָהּ.  בָּנֶיהָ הַקְּטַנִּים — בְּכֻלָּן תְּהֵא עֵינָהּ צָרָה כְּשֶׁתֹּאכַל אֶת הָאֶחָד מִלִּתֵּן לַאֲשֶׁר אֶצְלָהּ מִן הַבָּשָׂר:
58If you do not observe to fulfill all the words of this Torah, which are written in this scroll, to fear this glorious and awesome name, the Lord, your God,   נחאִם־לֹ֨א תִשְׁמֹ֜ר לַֽעֲשׂ֗וֹת אֶת־כָּל־דִּבְרֵי֙ הַתּוֹרָ֣ה הַזֹּ֔את הַכְּתֻבִ֖ים בַּסֵּ֣פֶר הַזֶּ֑ה לְ֠יִרְאָ֠ה אֶת־הַשֵּׁ֞ם הַנִּכְבַּ֤ד וְהַנּוֹרָא֙ הַזֶּ֔ה אֵ֖ת יְהֹוָ֥ה אֱלֹהֶֽיךָ:
59Then the Lord [will bring upon] you and your offspring uniquely [horrible] plagues, terrible and unyielding plagues, and evil and unyielding sicknesses.   נטוְהִפְלָ֤א יְהֹוָה֙ אֶת־מַכֹּ֣תְךָ֔ וְאֵ֖ת מַכּ֣וֹת זַרְעֶ֑ךָ מַכּ֤וֹת גְּדֹלֹת֙ וְנֶ֣אֱמָנ֔וֹת וָֽחֳלָיִ֥ם רָעִ֖ים וְנֶֽאֱמָנִֽים:
Then the Lord will bring upon you… plagues. [The Lord will bring upon you plagues which are more] remarkable and different from any other plagues.   וְהִפְלָא ה' אֶת־מַכֹּתְךָ.  מֻפְלָאוֹת וּמֻבְדָּלוֹת מִשְּׁאָר מַכּוֹת:
unyielding. [Literally, “faithful.” I.e., these plagues will “faithfully”] chastise you in order to fulfill their mission.   וְנֶאֱמָנוֹת.  לְיַסֶּרְךָ, לְקַיֵּם שְׁלִיחוּתָן:
60And He will bring back upon you all the diseases of Egypt which you dreaded, and they will cling to you.   סוְהֵשִׁ֣יב בְּךָ֗ אֵ֚ת כָּל־מַדְוֵ֣ה מִצְרַ֔יִם אֲשֶׁ֥ר יָגֹ֖רְתָּ מִפְּנֵיהֶ֑ם וְדָֽבְק֖וּ בָּֽךְ:
which you dreaded. [You dreaded] those diseases [not that you dreaded Egypt]. When Israel saw the extraordinary plagues that befell Egypt, they were afraid of them, i.e., they were afraid that these plagues would befall them too. You should know, [that the Israelites dreaded the plagues of Egypt,] because it is written, “If you hearken…, all the sickness that I have visited upon Egypt, I will not visit upon you” (Exod. 15:26) [implying that if you do not hearken, I will place them upon you! Since Israel feared those plagues, God used them as a threat, because] one can instill fear into a person only through something he fears.   אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם.  מִפְּנֵי הַמַּכּוֹת. כְּשֶׁהָיוּ יִשְׂרָאֵל רוֹאִין מַכּוֹת מְשֻׁנּוֹת הַבָּאוֹת עַל מִצְרַיִם, הָיוּ יְרֵאִים מֵהֶם שֶׁלֹּא יָבֹאוּ גַּם עֲלֵיהֶם. תֵּדַע שֶׁכֵּן כָּתוּב "אִם שָׁמוֹעַ תִּשְׁמַע וְגוֹ' כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ" (שמות ט"ו) — אֵין מְיָרְאִין אֶת הָאָדָם אֶלָּא בְּדָבָר שֶׁהוּא יָגוֹר מִמֶּנּוּ:
61Also, the Lord will bring upon you every disease and plague which is not written in this Torah scroll, to destroy you.   סאגַּ֤ם כָּל־חֳלִי֙ וְכָל־מַכָּ֔ה אֲשֶׁר֙ לֹ֣א כָת֔וּב בְּסֵ֖פֶר הַתּוֹרָ֣ה הַזֹּ֑את יַעְלֵ֤ם יְהֹוָה֙ עָלֶ֔יךָ עַ֖ד הִשָּֽׁמְדָֽךְ:
will bring upon you. Heb. יַעְלֵם. [This term is] an expression of עִלִיּה, going up.   יַעְלֵם.  לְשׁוֹן עֲלִיָּה:
62And you will remain few in number, whereas you were once as numerous as the stars of the heavens because you did not obey the Lord, your God.   סבוְנִשְׁאַרְתֶּם֙ בִּמְתֵ֣י מְעָ֔ט תַּ֚חַת אֲשֶׁ֣ר הֱיִיתֶ֔ם כְּכֽוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹ֑ב כִּי־לֹ֣א שָׁמַ֔עְתָּ בְּק֖וֹל יְהֹוָ֥ה אֱלֹהֶֽיךָ:
And you will remain few in number. Instead of being numerous [“as the stars of the stars of the heaven”], you will be few [in number].   וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת וגו'.  מֻעָטִין חֵלֶף מְרֻבִּים:
63And it will be, just as the Lord rejoiced over you to do good for you and to increase you, so will the Lord cause to rejoice over you to annihilate you and to destroy you. And you will be uprooted from the land which you enter therein, to possess it.   סגוְהָיָ֠ה כַּֽאֲשֶׁר־שָׂ֨שׂ יְהֹוָ֜ה עֲלֵיכֶ֗ם לְהֵיטִ֣יב אֶתְכֶם֘ וּלְהַרְבּ֣וֹת אֶתְכֶם֒ כֵּ֣ן יָשִׂ֤ישׂ יְהֹוָה֙ עֲלֵיכֶ֔ם לְהַֽאֲבִ֥יד אֶתְכֶ֖ם וּלְהַשְׁמִ֣יד אֶתְכֶ֑ם וְנִסַּחְתֶּם֙ מֵעַ֣ל הָֽאֲדָמָ֔ה אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ:
So will the Lord cause to rejoice. [I.e., “so will He make] your enemies [rejoice] over you, to annihilate you.” [But the Holy One, Blessed is He, Himself, does not rejoice. From here, we learn that the Holy One, Blessed is He, does not rejoice over the downfall of the wicked, for in our verse it does not say יָשׂוּשׂ [in the simple conjugation], “rejoice,” but rather יָשִׂישׂ in the causative conjugation, “cause to rejoice.” I.e., God will make others rejoice over your downfall, because you acted wickedly, while He Himself will not personally rejoice over your downfall. Nevertheless, when it comes to bestowing good upon the righteous, God Himself rejoices, as it is said: “just as the Lord rejoiced (שָׂשׂ) over you [to do good for you,” where the verb שָׂשׂ is in the simple conjugation, for God Himself rejoices here]]. — [Meg. 10b]   כֵּן יָשִׂישׂ ה'.  אֶת אוֹיְבֵיכֶם עליכם להאביד וגו':
and you will be uprooted. Heb. וְנִסַּחְתֶּם, an expression of uprooting. Similar to this is the verse, “The Lord will uproot (יִסַּח) the house of the arrogant” (Prov. 15:25).   וְנִסַּחְתֶּם.  לְשׁוֹן עֲקִירָה וְכֵן (משלי ט"ו) "בֵּית גֵּאִים יִסַּח ה'":
64And the Lord will scatter you among all the nations, from one end of the earth to the other, and there you will serve other deities unknown to you or your forefathers, [deities of] wood and stone.   סדוֶֽהֱפִֽיצְךָ֤ יְהֹוָה֙ בְּכָל־הָ֣עַמִּ֔ים מִקְצֵ֥ה הָאָ֖רֶץ וְעַד־קְצֵ֣ה הָאָ֑רֶץ וְעָבַ֨דְתָּ שָּׁ֜ם אֱלֹהִ֣ים אֲחֵרִ֗ים אֲשֶׁ֧ר לֹֽא־יָדַ֛עְתָּ אַתָּ֥ה וַֽאֲבֹתֶ֖יךָ עֵ֥ץ וָאָֽבֶן:
and there you will serve other deities. As the Targum [Onkelos] renders: [and there you will serve nations that worship idols. Thus, the verse is] not referring to actual idolatry, but rather paying customs and head taxes to idolatrous priests.   ועבדתם שָּׁם אֱלֹהִים אֲחֵרִים.  כְּתַרְגּוּמוֹ — לֹא עֲבוֹדַת אֱלֹהוּת מַמָּשׁ אֶלָּא מַעֲלִים מַס וְגֻלְגֹּלִיּוֹת לְכוּמְרֵי עֲבוֹדָה זָרָה:
65And among those nations, you will not be calm, nor will your foot find rest. There, the Lord will give you a trembling heart, dashed hopes, and a depressed soul.   סהוּבַגּוֹיִ֤ם הָהֵם֙ לֹ֣א תַרְגִּ֔יעַ וְלֹא־יִֽהְיֶ֥ה מָנ֖וֹחַ לְכַף־רַגְלֶ֑ךָ וְנָתַן֩ יְהֹוָ֨ה לְךָ֥ שָׁם֙ לֵ֣ב רַגָּ֔ז וְכִלְי֥וֹן עֵינַ֖יִם וְדַֽאֲב֥וֹן נָֽפֶשׁ:
you will not be calm. Heb. לֹא תַרְגִּיעַ, [meaning, as Onkelos renders:] “You will not rest.” Similar to this is the verse, “and this is the rest (הַמַּרְגֵּעָה)” (Isa. 28:12).   לֹא תַרְגִּיעַ.  לֹא תָנוּחַ, כְּמוֹ "וְזֹאת הַמַּרְגֵּעָה" (ישעיהו כ"ח):
a trembling heart. Heb. לֵב רַגָּז, a trembling heart, as the Targum [Onkelos] renders: דָחֵיל, “fearful, trembling,” similar to “Gehinnom from beneath quaked (רָגְזָה) for you” (Isa. 14:9), “Peoples heard; they trembled (יִרְגָּזוּן)” (Exod. 15:14), and “The foundations of heaven trembled (יִרְגָּזוּ)” (II Sam. 22:8).   לֵב רַגָּז.  לֵב חָרֵד, כְּתַרְגּוּמוֹ "דָּחֵל", כְּמוֹ (ישעיהו י"ד) "שְׁאוֹל מִתַּחַת רָגְזָה לָךְ" (שמות ט"ו) "שָׁמְעוּ עַמִּים יִרְגָּזוּן", (שמואל ב כ"ב) "מוֹסְדוֹת הַשָּׁמַיִם יִרְגָּזוּ":
dashed hopes. [I.e.,] hoping for a salvation, but it never comes.   וְכִלְיוֹן עֵינַיִם.  מְצַפֶּה לִישׁוּעָה וְלֹא תָבֹא:
66And your life will hang in suspense before you. You will be in fear night and day, and you will not believe in your life.   סווְהָי֣וּ חַיֶּ֔יךָ תְּלֻאִ֥ים לְךָ֖ מִנֶּ֑גֶד וּפָֽחַדְתָּ֙ לַ֣יְלָה וְיוֹמָ֔ם וְלֹ֥א תַֽאֲמִ֖ין בְּחַיֶּֽיךָ:
Your life will hang in suspense. Heb. תְּלֻאִים, [meaning that they hang in suspense] because of uncertainty. Any doubt is denoted by the term תָּלוּי, “suspended.” [Here, the doubt is that you will constantly think:] “Perhaps I will die today by the sword that is befalling us.” Our Rabbis explain this verse as referring to one who purchases produce from the marketplace. [I.e., he relies directly on the marketplace for his sustenance, with the risk that if one time there is no produce in the market, he will not have provisions. Thus, his life “hangs in suspense.”]   חַיֶּיךָ תְּלֻאִים לְךָ.  עַל הַסָּפֵק, כָּל סָפֵק קָרוּי תָּלוּי, שֶׁמָּא אָמוּת הַיּוֹם בַּחֶרֶב הַבָּאָה עָלֵינוּ. וְרַבּוֹתֵינוּ דָרְשׁוּ זֶה הַלּוֹקֵחַ תְּבוּאָה מִן הַשּׁוּק:
and you will not believe in your life. This refers to one who relies on the shopkeeper [for his sustenance. This curse, therefore, represents a level of trust far worse than the one who relies upon the marketplace. A person can take provisions from the marketplace to last a long time, but one who relies upon the middleman is at further risk of not receiving sustenance]. — [see Men. 103b]   וְלֹא תַֽאֲמִין בְּחַיֶּֽיךָ.  זֶה הַסּוֹמֵךְ עַל הַפַּלְטֵר (עי' מנחות ק"ג):
67In the morning, you will say, "If only it were evening! " and in the evening, you will say, "If only it were morning!" because of the fear in your heart which you will experience and because of the sights that you will behold.   סזבַּבֹּ֤קֶר תֹּאמַר֙ מִֽי־יִתֵּ֣ן עֶ֔רֶב וּבָעֶ֥רֶב תֹּאמַ֖ר מִֽי־יִתֵּ֣ן בֹּ֑קֶר מִפַּ֤חַד לְבָֽבְךָ֙ אֲשֶׁ֣ר תִּפְחָ֔ד וּמִמַּרְאֵ֥ה עֵינֶ֖יךָ אֲשֶׁ֥ר תִּרְאֶֽה:
In the morning, you will say, “If only it were evening!”. [I.e.,] if it were only yesterday evening! [The trouble will be worse in the morning, so that you will yearn for the previous evening]. — [Sotah 49a]   בַּבֹּקֶר תֹּאמַר מִֽי־יִתֵּן עֶרֶב.  וְיִהְיֶה הָעֶרֶב שֶׁל אֶמֶשׁ:
and in the evening, you will say, “If only it were morning!”. [I.e.,] if it were only morning of that day! Thus, the troubles will always progressively intensify; each hour, the curse will be more severe than the preceding one. — [ibid.]   וּבָעֶרֶב תֹּאמַר מִֽי־יִתֵּן בֹּקֶר.  שֶׁל שַׁחֲרִית, שֶׁהַצָּרוֹת מִתְחַזְּקוֹת תָּמִיד וְכָל שָׁעָה מְרֻבָּה קִלְלָתָהּ מִשֶּׁלְּפָנֶיהָ (עי' סוטה מ"ט):
68And the Lord will bring you back to Egypt in ships, through the way about which I had said to you, You will never see it again. And there, you will seek to be sold to your enemies for slaves and handmaids, but there will be no buyer.   סחוֶֽהֱשִֽׁיבְךָ֙ יְהֹוָ֥ה | מִצְרַ֘יִם֘ בָּֽאֳנִיּוֹת֒ בַּדֶּ֨רֶךְ֙ אֲשֶׁ֣ר אָמַ֣רְתִּי לְךָ֔ לֹֽא־תֹסִ֥יף ע֖וֹד לִרְאֹתָ֑הּ וְהִתְמַכַּרְתֶּ֨ם שָׁ֧ם לְאֹֽיְבֶ֛יךָ לַֽעֲבָדִ֥ים וְלִשְׁפָח֖וֹת וְאֵ֥ין קֹנֶֽה:
in ships. In ships of captivity.   בָּֽאֳנִיּוֹת.  בִּסְפִינוֹת — בַּשִּׁבְיָה:
And there, you will seek to be sold to your enemies. You will wish to be sold to them as slaves and handmaids.   וְהִתְמַכַּרְתֶּם שָׁם לְאֹֽיְבֶיךָ.  אַתֶּם מְבַקְשִׁים לִהְיוֹת נִמְכָּרִים לָהֶם לַעֲבָדִים וְלִשְׁפָחוֹת:
but there will be no buyer. Because they will decree death and destruction upon you.   וְאֵין קֹנֶֽה.  כִּי יִגְזְרוּ עָלֶיךָ הֶרֶג וְכִלָּיוֹן:
and you will seek to be sold. Heb. וְהִתְמַכַּרְתֶּם, in Old French epor vandrez vos. [That is, the verb is in the reflexive conjugation. Accordingly,] it is incorrect to explain וְהִתְמַכַּרְתֶּם [as if in the passive conjugation, i.e.,] as וְנִמְכַּרְתֶּם, “and you will be sold”-sold by others-because the verse continues: “but there will be no buyer.” [Thus how could they be “sold by others” if there is“no buyer”?]   וְהִתְמַכַּרְתֶּם.  בְּלַעַז איפורוונדרי"ץ וו"ש, וְלֹא יִתָּכֵן לְפָרֵשׁ "וְהִתְמַכַּרְתֶּם" בִּלְשׁוֹן וְנִמְכַּרְתֶּם עַל יְדֵי מוֹכְרִים אֲחֵרִים מִפְּנֵי שֶׁנֶּאֱמַר אַחֲרָיו "וְאֵין קוֹנֶה":
69These are the words of the covenant, which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which he made with them in Horeb.   סטאֵ֩לֶּה֩ דִבְרֵ֨י הַבְּרִ֜ית אֲשֶׁר־צִוָּ֧ה יְהֹוָ֣ה אֶת־משֶׁ֗ה לִכְרֹ֛ת אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּאֶ֣רֶץ מוֹאָ֑ב מִלְּבַ֣ד הַבְּרִ֔ית אֲשֶׁר־כָּרַ֥ת אִתָּ֖ם בְּחֹרֵֽב:
to make with the Children of Israel. that they should accept the Torah upon themselves with a curse and an oath.   לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל.  שֶׁיְּקַבְּלוּ עֲלֵיהֶם אֶת הַתּוֹרָה בְּאָלָה וּבִשְׁבוּעָה:
besides the covenant. [Namely,] the curses [which appear] in Lev. (26: 14-39), which were proclaimed at [Mount] Sinai.   מִלְּבַד הַבְּרִית.  קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים שֶׁנֶּאֶמְרוּ בְסִינַי: