Comentário sobre Deuteronômio 32:35
לִ֤י נָקָם֙ וְשִׁלֵּ֔ם לְעֵ֖ת תָּמ֣וּט רַגְלָ֑ם כִּ֤י קָרוֹב֙ י֣וֹם אֵידָ֔ם וְחָ֖שׁ עֲתִדֹ֥ת לָֽמוֹ׃
Minha é a vingança e a recompensa, ao tempo em que resvalar o seu pé; porque o dia da sua ruína está próximo, e as coisas que lhes hão de suceder se apressam a chegar.
Rashi on Deuteronomy
לי נקם ושלם means, with Me is prepared and held in readiness the punishment of vengeance, and it will recompense them according to their doings. As regards the word ושלם, it means that vengeance will pay them their recompense (וְשִׁלַּם is therefore a verb with the Vau conversive, the subject being the noun נקם which precedes it). — But some explain the word וְשִׁלַּם as a noun, having the same meaning as שִׁלּוּם “recompense”, when it would be of the same grammatical form as the noun in the phrase (Jeremiah 5:13) “And the דִּבֵּר is not in them”, where it has the meaning of דִּבּוּר, “Divine utterance”. And when will I recompense them?
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Sforno on Deuteronomy
לי נקם, it is up to Me to do the avenging from My enemies.
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Or HaChaim on Deuteronomy
לי נקם ושלם, "Mine is the vengeance and the retribution." As mentioned previously and in Avodah Zarah 3, when that day arrives G'd will remove the sun from its orbit and the wicked will be burned by it whereas the righteous will experience the sun's heat as therapy and be healed by it. The sequence of the words לי נקם ושלם, means that at one and the same time what will be G'd's vengeance against the wicked will be the payment of a reward for the righteous.
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Rashbam on Deuteronomy
ושלם, the word is a noun, meaning תשלום “payment.” We find a parallel to this in Jeremiah 5,13 where the word והדבר in הדבר אין בהם also means “the Word.” Jeremiah 44,21 has another similar construction when the prophet speaks of והקטר, vehakiter, “the incense offering.”
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Siftei Chakhamim
With Me, ready and available. Rashi wishes to explain how the word לי (to Me) can possibly apply to Hashem. “To Me” implies that it will come to Him from elsewhere, and this cannot be said about Hashem. From where could it come to Him? Everything is already in Hashem’s hand. Therefore Rashi explains that לי means “With Me.”
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Ramban on Deuteronomy
VENGEANCE IS MINE, AND RECOMPENSE. [To Me belongs vengeance] to avenge the cause of Israel from their hands, and Mine is the recompense to pay them according to their deeds for having repudiated Me. AGAINST THE TIME WHEN THEIR FOOT SHALL SLIP — when their measure [of sin] will be full, as it is stated, for the iniquity of the Amorite is not yet full.131Genesis 15:16. And Rabbi Abraham ibn Ezra commented that “the meaning thereof is [in line with the verse], yea, even the wicked for the day of evil,132Proverbs 16:4. this constituting a great secret.”133Reference is to the principle that when the Divine Providence is removed from the wicked he is caught in the web of the evil he has committed and his punishment is already prepared.
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Rav Hirsch on Torah
V. 35. אד .אידם .לי וגו׳ (Bereschit 2, 6). Der von der Erde zur Wolkenbildung aufsteigende Dunst, der sich dann wieder als Wolke über die Erde entladet. So sammelt sich aus den Verirrungen der Menschen selbst der verhängnisvolle Stoff zu dem Gewitter, das, wenn ihr Verhängnis reif geworden, sich über ihre Häupter entladet und איד wird zum Ausdruck für ein den Menschen treffendes Unglück. הלא איד לעול (Job. 31, 1). גם אני באידבם אשחק (Prov. 1, 26). וחש עתידת למו, der יום אידם eilt ihnen in allen kommenden Ereignissen herbei. Jedes kommende Ereignis ist ein Schritt zu diesem Ende.
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Daat Zkenim on Deuteronomy
לי נקם ושלם, “vengeance is Mine and recompense;” it is up to Me avenge Myself on them and to repay them for the evil they have done. The root שלם does not only mean (to make) peace, but “peace” is a word which describes a circle being completed. Therefore it is appropriate when being used as punishment for evil which upset the balance in the universe when being committed.
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Chizkuni
לי נקם ושלם, “vengeance is Mine and recompense;” G-d will be paid back by the Jewish people for the sins that He had to watch them indulge in.
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Rashi on Deuteronomy
לעת תמוט רגלם AT THE TIME WHEN THEIR FOOT SHALL TOTTER — i.e. when the merit of their ancestors upon which they are relying (which is, as it were, their foot, their support) will become exhausted.
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Sforno on Deuteronomy
ושלם, also the repayment tit for tat is My privilege and duty.
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Rashbam on Deuteronomy
לעת תמוט רגלים, on that day when the feet of the nations will become unsteady, this is the day destined for their retribution.
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Siftei Chakhamim
The punishment by vengeance, and it shall administer [retribution] to them, etc. Rashi’s intention with this is that you should not ask: Is vengeance tangible that it is written “לי נקם ושלם (Literally: To Me is vengeance and repayment)”? By explaining “With Me” it implies that it is tangible!
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Or HaChaim on Deuteronomy
לעת תמוט רגלם, "at the time when their foot will falter." This is the mystical dimension of Sotah 49 of the period known as עקבות משיחא. It is a period when the feet of Samael will begin to totter as the wicked will falter. [actually that folio in Sotah only describes the breakdown of social mores during the period preceding the arrival of the Messiah. Ed.]
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Daat Zkenim on Deuteronomy
לעת תמוט רגלם, “at the time when their foot shall slip;” when the time comes around when their foot will slip (naturally), I will use that time to repay them for the evil they have committed.
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Chizkuni
וחש עתידות למו, “and the things that are to come will make haste in arriving. This is one of the examples of masculine and feminine modes being used apparently indiscriminately. [The word עתידות is in the feminine mode, whereas the word למו, is an adjective in the masculine mode. Ed.] Other examples of such inconsistent grammatical combinations are found in: Deut, 22,23: כי יהיה נערה בתולה, when there is (masculine pronoun) “when there is a young virgin;” or in Deut. 21,3: והיה העיר הקרובה, “and the nearest city will be etc.; the word עיר is feminine, where as the pronoun והיה is in the masculine mode. The author quotes more such examples. Ed.]
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Rashi on Deuteronomy
כי קרוב יום אידם FOR THE DAY OF THEIR CALAMITY IS AT HAND — i.e. as soon as I shall desire to bring about the day of their calamity, it will be near at hand and held in readiness by Me — that I may bring it by any of the many agencies I have.
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Sforno on Deuteronomy
לעת תמוט רגלם, the time when this will occur will be when they are already perceived as tottering.
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Rashbam on Deuteronomy
וחש עתידות למו, at that point in time I will hasten their retribution further.
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Siftei Chakhamim
Some interpret ושִׁלֵם as a noun, like ושִׁלוּם “and retribution.” And it means: Mine is the vengeance and the retribution that I will avenge against them and I will punish them according to their deeds.
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Or HaChaim on Deuteronomy
כי קרוב יום אידם, "for the day of their disaster is near." This is the day referred to by the prophet as "the day of the Lord" (Tzefaniah 1,6).
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Daat Zkenim on Deuteronomy
כי קרוב יום אידם, “for the day of their calamity is at hand;” and I stand ready to take advantage of that time.
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Rashi on Deuteronomy
וחש עתדת למו means, AND THE THINGS THAT ARE TO COME (עתידות) UPON THEM WILL COME QUICKLY (חש).
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Rashbam on Deuteronomy
עתידות, a reference to the prophecies of Bileam and others concerning these judgments by G’d.
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Siftei Chakhamim
This is similar to, “The word is not theirs, etc.” With this Rashi intends to bring a proof that even though it is not written with the letter vav to make it a noun. Even so it can be explained as if it was written as a noun.
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Or HaChaim on Deuteronomy
והש עתידות למו, "and the future will rush towards them." These are the words of comfort which will all be fulfilled once the wicked get their just deserts. At that time G'd will hasten to keep His promises to the righteous.
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Daat Zkenim on Deuteronomy
וחש עתידות למו, “and the things in store for them will make haste.” The prophet Isaiah, in Isaiah 60,22 referred to this concept when he said: בעתו אחישנה, “when its time is due, I will hasten it.” To the question when that time will arrive, Moses continues with
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Rashi on Deuteronomy
וחש — The word חש has the same meaning as the verb in (Isaiah V. 19) “Let him make speed and hasten (יחישה)”. — So far Moses exhorted them with words of reproof, so that this song should be witness against them, i.e., that when the punishment would come upon them they would know (acknowledge) that I told them about this from the very beginning. From here onwards he exhorted them with a statement of the comfort that would come upon them when their punishment would have ended; this being similar to all that is stated above (30:1—2) “And it shall come to pass when [all these things] are come upon thee, the blessing and the curse, … then the Lord thy God will turn they captivity, etc.”
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Siftei Chakhamim
At the termination of the merit of the forefathers, etc. This means that the phrase “at the time when they shall stumble” is speaking only of administering retribution, but not of the vengeance. For the punishments of vengeance are always ready and prepared with Him.
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Siftei Chakhamim
As soon as I desire to inflict, etc. Rashi is answering the question: Why is it written, “For it is close by, etc.”? But now when Moshe is rebuking them they had not yet sinned! Even [Moshe] attributes [their current status as] being dependent on the merit of the forefathers. And the merit of the forefathers was still in force. So what is the meaning of “for it is close by, etc.”?
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