Comentario sobre Levítico 26:32

והשמתי אני את הארץ AND I WILL BRING THE LAND INTO DESOLATION [AND YOUR ENEMIES WHO ABIDE IN IT SHALL BE DESOLATE UPON IT] — This was a kindly measure for Israel that the enemies would find no satisfaction in their (the Israelites') land and so it would become desolate of its inhabitants (of the enemies also, and Israel might again easily take possession of it) (Sifra, Bechukotai, Chapter 6 5).

והשמותי אני את הארץ, "And I will make the land desolate, etc." The reason the Torah uses the word אני although it is implied in the word והשמותי is to identify the Attribute of G'd causing this desolation. It is the attribute of mercy. Torat Kohanim explains that the desolation of the land is intended to deny our enemies the pleasure of what had been our land before they conquered it.

ושממו עליה איביכם, when they come there with the intention to settle in them. (compare Tzefaniah 2,15 כל עובר עליה ישרוק, יניע ידו, “everyone who comes by her hisses and gestures with his hand (in disgust).”

והשמותי אני את הארץ, “I will make the whole land desolate.” This is a reference to the entire Holy Land.

ושממו עליה אויביכם, “your foes who dwell upon it will be desolate.” The desolation will be experienced by your enemies who will never feel comfortable in your land. This verse is good news for the Jewish people. G’d promises this in order that Jews in exile should never have to lament that seeing that they have been exiled from the Holy Land, others will now experience the pleasures to be experienced in that land. Thus far Sifra Bechukotai 6,8 on our verse. As a result the peoples who will dwell there will not engage in civilising the country which they took over as desolate; they will not wall their cities. Any nation attempting to rebuild this country will find themselves lacking in strength to do so. This is a tremendous source of encouragement for exiled Jews that the land awaits their eventual return to it before it will begin to bloom again.

This is [actually] a kindly measure for Israel. Rashi is answering the question: Why is this not counted among the punishments, making them eight? Therefore he explains: “This is a kindly measure, etc.” Do not ask: Why does Rashi not include the even harsher “I will scatter you among the nations, etc.” among the punishments? The answer is: Once the verse interrupted with a kindly measure, it is not counted as being part of the above mentioned punishments. This is not like Re’m who explains: “This is a kindly measure.:” Rashi is telling us the truth of the matter and is not saying that if it was not a kindly measure, but a punishment, there would be eight [punishments]. Because if so, you could ask that since “I will scatter you among the nations” is a measure of punishment, there would [still] be eight. Therefore one must say that once the number of seven is complete, the Torah is not particular if there are eight [punishments or for that matter] other punishments in addition to the seven. So far are his words. [Alternatively,] Rashi is answering the question: Why does Scripture write, והשימותי אני and not [simply] write והשימותי את הארץ as it is written in v. 31, והשימותי את מקדשיכם without writing אני (Myself)? This indicates [the direct involvement of] the Holy One Himself. But, being that no evil comes from Him as “evil does not come from the Most High,” therefore Rashi has to explain, “This is [actually] a kindly measure.”

והשמותי אני את הארץ, “I will bring the land into desolation;”

For their enemies will not find any satisfaction. I.e., when the verse writes “Your enemies who live on it will be desolated,” it means that they will not be able to live in your land because of the desolation. [It means] that they will not be able to live in your land because of the desolation.

ושממו עליה אויביכם, but your enemies will be amazed by the desolation in your country. Your cities will also become desolate, i.e. ארצכם שממה ועריכם יהיו חרבה. We find a repetition here.