Komentarz do Powtórzonego Prawa 28:63

'כן ישיש ה SO WILL THE LORD MAKE your enemies REJOICE עליכם OVER YOU, להאביד וגו׳ TO DESTROY [YOU] (Megillah 10b).

To your enemies, concerning you, to annihilate, etc. Rashi adds “your enemies,” to tell us that the joy is connected with your enemies, i.e., the Holy One will bring joy to your enemies concerning you, etc. Otherwise, it should have said ישוש, which would imply that He Himself rejoices. Also, Hashem does not rejoice at the downfall of the wicked (Megilla 10b).

V. 63. והיה כאשר שש. Es heißt nicht: כאשר שש להיטיב אתכם כן ישיש להאביד אתכם, sondern כאשר שש עליכם וגו׳ כן ישיש עליכם וגו׳, wie es ihn um euretwillen freute, euch Glück zu geben, so wird es ihn um euretwillen freuen, über euch Verderben zu verhängen. D. h. wie es euch zu eurem Heile gereichen sollte, da er euch so außerordentlich glücklich machte, so wird es zu eurem Heile gereichen sollen, dass er euch nun so außerordentlich unglücklich werden lässt. Es ist ה׳, dieselbe Liebe, dieselbe Weisheit, dieselbe eure und der Menschheit Zukunft bauende Waltung, die ein solches Leidensgeschick über euch verhängt. להאכיד und להשמיד kann keine wirkliche, gänzliche Vernichtung ausdrücken sollen, da es sofort durch ונסחתם וגו׳ und והפיצך וגו׳ als nur relative gänzliche Entfernung von dem Lande erläutert wird.

והיה כאשר שש ה' אלוקיך עליכם להיטיב אתכם 'ולהרבות אתכם, וגו, “it will be that just as the Lord once delighted in making you prosperous and many;” G–d had not delighted in the Israelites’ distress; others had. In our verse we see a hint of what will happen at the time close before the redemption, the time discussed by Daniel in Daniel 12,11: ומעת הוסר התמיד ולתת שקוץ שמם ימים אלף מאתים ותשעים, “and from the time the daily sacrifice was removed and the mute abomination was emplaced, one thousand two hundred and ninety years.” We must understand our verse as follows: “it will be from the time when the Lord rejoiced in delighting to do good things for you from the time you were in the desert when His presence was with you every step of the way, as well as in the land of Israel when His Presence was with you, after He had made you multiply first in Egypt as we read in Exodus 1,7, a total of 1290 years. Four hundred years of exile in Egypt, 480 years from the Exodus till the erection of Solomon’s Temple as we know from Kings I 6,1: “it was in the 480th year after the Exodus from Egypt, he built the house for the Lord. This Temple stood for 410 years corresponding to the numerical value of the letters in the word בזאת; (in Leviticus 16,2: בזאת יבא אהרן אל הקודש) a total of 1290 years. The exile would last an equal amount of time (according to Daniel) This is what Daniel meant when he wrote in Daniel 12,7: כי למועד מועדים וחצי....תכלינה כל אלה, “or in a time and a half and upon completion all these will be finished,” the first time the word מועד refers to a time period, as in Kings II 4,15: למועד הזה, “at this time;” in the words: מועדים וחצי,the word has to be understood as in Deut. 16,7: “at the season when you came out of Egypt.” There were actually three periods when the Israelites were in Egypt; this is why the Torah described them as follows in Exodus 12,20: ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה, and the period that the Israelites resided in Egypt was thirty years and four hundred years. If you multiply 430 by three the result is 1290. According to Daniel, at that time exile will end. This is also why he says in chapter 7,25: ויתיהבון בידה עד-עדן ועדנים ופלג עדן, “and they will be given into his hand until a time; and times, and half a time.” This means that there were three distinct periods that the Israelites had been in Egypt.” [The author continues with different attempts to unravel the periods may not yet have been concluded without the redemption having taken place. There is therefore little reason to list all these interesting speculations, especially that if G–d did not want the time revealed, why should we waste time trying to do so. Too many commentators have tried and failed to do so. Ed.]

ונסחתם is an expression denoting “uprooting”. Similar is, (Proverbs 15:25) “The Lord will uproot (יסח) the house of the haughty”.