신명기 28:33의 인용 해설

Whom have I oppressed? Every expression of מְרַצֶּה which follows עשֶׁק [robbery], is an expression of "robbed and oppressed,³ Devarim 28:33. one who robs the poor and oppresses them.

עץ פרי, the verb תדשא also includes the command to the earth to produce fruit-bearing trees. The meaning of the expression עושה פרי is that when this tree emerges from the bowels of the earth it is not to be masculine [like certain strains of palms, Ed.] but is to directly produce fruit, much as a woman produces children. The trunk does not need to be fertilised by a feminine counterpart. The tree therefore bears a name which includes its masculine and feminine components. Similarly, what the tree produces is known as פרי. As for the Torah sometimes speaking of פרי אדמתך, “the fruit of your soil,” (Deut. 28,4) when we would have expected פרי עציך, “the fruit of your trees,” this formulation is justified seeing that it is only the fruit which is edible and not the trunk, i.e. the tree itself. Therefore the word פרי appears in a construct form, belonging to אדמתך, i.e. the source which also brought forth the tree itself. We find a similar construction in Hoseah 8,7 צמח בלי יעשה קמח, “a plant yielding no flour. Perhaps the best known such construction is להוציא לחם מן הארץ, (Psalms 104,14) or, as we say in our daily benediction before eating bread: המוציא לחם מן הארץ, “Who brings forth bread from the earth.” Bread does not come forth from the earth but is baked by man; nonetheless its origin is in the stalks growing out of the earth.
It is possible, on the other hand, to understand in the term עץ not only the trunk, but the foliage, seeing the leaves and the peel also grow and act as protective covers, shields [שומרים in halachic parlance, Ed.] Even though these leaves do not serve as food for human beings, they do serve as food for the birds. For these various reasons the expression עץ פרי as opposed to פרי העץ can be justified, i.e. even the parts of the tree which are not, strictly speaking, its fruit, may be described as if they were. There is a popular saying quoted in Chulin 92,יבעון איתכליא רחמי על עליא דאלמלי עליא לא מתקיימין איתכליא, “let the grapes pray for the leaves for without the leaves the grapes would not exist.” [a parable comparing the scholars to the ignorant people, reminding the former that but for the latter there would be no point to their own existence. Ed.] As to the fact that the leaves are also part of the trees, the same applies to trees that do not bear fruit. If it were not so, the Torah would have made separate mention of that category of tree when reporting what had been created on the third day.
Consider the fact that David listed the sequence of what G’d had created during these 6 days in Psalm 104. When he referred to the birds in verse 12, mentioning that they sing in the foliage of the trees, he went on in verse 16 to mention the cedars of Lebanon as the place where some of these birds make their nests. These cedars are not fruit-bearing trees, but are referred to as trees which G’d planted. In other words, the non fruit-bearing trees are singled out by David as having been made by G’d for the benefit of the birds. (compare author’s commentary on that Psalm in detail) Moreover, each of those trees is also useful for man who makes all kinds of tools and furnishings out of these non fruit-bearing trees.

will break your crown They will break your skull. ירעוּך is an expression of breaking (רציצה), as we translate ורצוץ, “and crushed” (Deut. 28:33), וּרעיע.

the crushing the crushing of the poor, and עֹשֶק, oppression proves it, for ‘oppressed’ and ‘crushed’ are always juxtaposed in the language of the Scriptures. Cf. (I Sam. 12: 3) “Whom did I oppress or whom did I crush?”