Tafsiran yang Mengutip untuk Imamat 26:18

And the word "זמרה" is a verb, like [it says] "... [and I will continue] to discipline you..." (Vayikra 26:18), and the ה is added because it serves for that which is after. "For it is good to sing of God, for it is pleasant and desirable" - [this word נאוה] is from the morphology of the word תאוה (desire), as I have explained, for the word is in the נפעל (passive) conjugation, like [it says] "...and all that is made in a frying pan..." (Vayikra 7:9).

We need to understand still why this Book opens with the words אלה הדברים, [traditionally a term which separates from the foregoing. Ed.] instead of ואלה הדברים, just as the Book of Shemot had commenced with the words ואלה שמות in order to demonstrate that it was the logical continuation of the Book of Bereshit. The reason is that although the fifth Book is a continuation in the sequence of the five Books, it is at the same time something unique, just as the etrog, although part of the four species over which we recite benedictions on the festival of Tabernacles is in a class by itself and therefore not bound together with the other three plants, the lulav, the hadass and the aravah.
The second letter ה in the tetragrammaton, i.e. the name י-ה-ו-ה, although part of that name, is nonetheless not quite an integral part of the name which basically represents the attribute of Mercy, as this very letter ה at that point represents the element of Justice. We have explained many times that neither attribute ever appears in a pure form, i.e. the attribute of Justice is always accompanied by at least a small proportion of the attribute of Mercy, and vice versa, the attribute of Mercy is always accompanied by a small proportion of the attribute of Justice. The letter ה at the end of the tetragrammaton represents that portion of the attribute of Justice. It is described by Kabbalists as the “weak,” i.e. diluted form of the attribute of Justice. It is perceived as disciplining Israel for seven specific sins. In our case, the Book of Devarim, the fifth Book of the Torah, is better known as משנה תורה, “a second” version, repetition, of the Torah. This is why Moses commences with severe words of rebuke, recalling seven sins committed by the people under his stewardship of them. The seven sins are: the complaints in the desert, the sin of Baal Peor, the rebellion at the Sea of Reeds, the sin of the spies, the belittling of the heavenly food, the manna; the revolt of Korach, and the sin of the golden calf. “Tofel and Lavan,” are two references to the same sin. The seven sins are also alluded to in the Tochachah in Leviticus 26,18: “therefore I will punish you further seven ways for your sins.” Keeping this in mind, you will find that Moses, instead of speaking in the name of Hashem, as he did generally in the other Books, uses the attribute ה' אלו-הינו, i.e. a deliberate combination of the attribute of Mercy and the attribute of Justice when he refers to what G’d has commanded in this Book. The most pronounced example of this is Devarim 4,24: כי ה' אלו-היך אש אכלה הוא א-ל קנא, “for the Lord your G’d, He is a consuming fire, a jealous G’d.” This is a reminder of the manifestation of G’d’s Presence the people had experienced at Mount Sinai.

“These are the words that Moses addressed to all Israel” [1:1]. These are words of rebuke that Moses spoke to Israel at the Jordan. He recounted the transgressions that they had committed. The first is, you spoke evil in the wilderness and said that it would have been better that we would have died. The second is, you committed a sin with Peor, in Shittim, in the plains of Moab. You committed a sin when you came to the sea. You said, was there not enough to bury us in Egypt and afterwards, you spoke evil about the manna, which was very good. You said that it caused your innards to swell. You committed a sin against God about the Holy Land, with the spies and did evil regarding Korah. You argued against God and against Moses, and you made the Golden Calf. These are seven sins. It is written in the rebukes, “I will go on to discipline you sevenfold for your sins” [Leviticus, 26:18]. This means, I will punish you sevenfold for your sins. Therefore, Moses punished them, expecting that they should reflect to do no further evil. When the head of the community or the rabbi will not rebuke his people, then God will punish him.¹Bahya, Deuteronomy, 1:1.

I will chastise them Heb. אַיְסִירֵם, an expression of chastisements (יִסּוּרִין) and Menahem (Machbereth Menahem pp. 128f.) explained [it as] an expression of binding. Comp. (Jer. 30:8) “and I will break your thongs (מוֹסְרוֹתֶיךָ),” but Dunash (Teshuvoth Dunash p. 34) interpreted [it as] an expression of chastisements (יִסּוּרִין). Comp. (Lev. 26:18) “to chastise you (לְיַסְרָה).” And the second “yud” in אַיְסִירֵם is added, as it is added in (יַיְשִׁירוּ) (Prov. 4:25) “and your eyelids look straight (יַיְשִירוּ) ahead of you.”

As decreed in the days of old. That which is written in the Torah, “then I will increase your punishment sevenfold.”⁴²Vayikra 26:18.