Комментарий к Вайикра 26:31

ונתתי את עריכם חרבה AND I WILL MAKE YOUR CITIES WASTE — I might think that this means that they will be so waste that there will be no human being there (no inhabitants)! But when Scripture states (v. 32) “I will bring the land into desolation” its becoming desolate of human beings is expressed there. How, then, must I explain the words "[and I will make your cities] waste”? That there will not even be occasional passers to and fro — no occasional visitors (cf. Sifra, Bechukotai, Section 1 4).

ונתתי עריכם חרבה, at the hands of the King of Babylon and his hordes.

ונתתי את עריכם חרבה, "and I will turn your cities into ruins." The Torah means that not only will our cities no longer be a model for other nations but that they will be inferior to the civilisation of the Gentile nations. This is a source of great distress. Isaiah had this in mind when he described the cities of Yehudah and Zion as being turned into a desert (Isaiah 64,9) unless the Jewish people would mend their ways.

והשמותי את מקדשיכם, “I will utterly destroy your sanctuaries.” Note, that while G’d was in a benevolent state of mind He had described these sanctuaries as “My sanctuaries.” As soon as the Israelites became habitual sinners He no longer associated His name with these sanctuaries. Having first spoken only of the destruction of the cities and sanctuaries in the Jewish state, He now speaks of:

והשמותי את מקדשיכם, “I will make your Sanctuaries desolate.” The fact that the Torah still refers to these buildings as “sanctuaries,” is to teach us that even when they have been destroyed their sites retain their original sanctity (compare Megillah 28). We read in Midrash Tehillim (11,4) “Rabbi Pedot said that regardless of the Sanctuary being operative or destroyed, the Shechinah did not depart from that site as it is written in Psalms 11,4: ה' בהיכל קדשו ה' בשמים ה' בשמים כסאו, ‘the Lord is in His holy palace, the Lord- His throne is in heaven.’” The psalmist says that although G’d is in His Sanctuary in heaven on His throne, His Shechinah is in the Sanctuary on earth. The fact that this Sanctuary retains its sanctity is derived from Kings I 9,3: “My eyes and My heart will remain there forever.” Another verse in Scripture stating the same is found in Psalms 3,5: ”He answers me from His holy mountain selah,” (forever). Even though it is now only a mountain (as opposed to a Sanctuary) it retains its sanctity, selah. Another verse having a bearing on this subject is found in Micah 4,10: “for now you must leave the city and dwell (ושכנת) in the field;” the fact that the prophet says of G’d (Shechinah) that it will continue to “dwell,” means it will be at home. [According to the author’s version of Micah, the word we have as ושכנת was spelled as ושכנתי, “I will dwell”. Ed.] This means that although the area has become as desolate as a field, the Shechinah will continue to dwell there. Rabbi Acha said that the Shechinah has never departed from the Western Wall as it is written in Song of Songs 2,9: “there He stands behind our wall.”

עריכם חרבה, ”your cities will be waste;” this must be contrasted with the blessing in verse 5, “you will pursue etc.” This is the fourth curse.

והשמותי את מקדשיכם AND I WILL BRING YOUR SANCTUARIES UNTO DESOLATION — I might think that this means they will be desolate of sacrifices! But when Scripture states, “and I will not smell [your pleasing odors]”, their being desolate of sacrifices is expressed there! How then must I explain והשמותי את מקדשיכם? As referring to their being abandoned by the bands of pilgrims — by the caravans of Israelites which used to prepare and to band together in order to pilgrim there (Sifra, Bechukotai, Section 1 4). Thus again you have seven punishments: the eating of the flesh of their sons and daughters, the destruction of the high places, these make two. — The cutting off of the sun-images, however, is not reckoned as a separate punishment, for that statement means that through the destruction of the high places the sun-images which were placed on the top of the roofs would fall and so be destroyed. — “I will cast your carcasses etc.”, three; the departure of the Shechinah, four; the laying waste of the cities, the desertion of the Sanctuary by the pilgrim bands and “I shall not smell the pleasing odor of the sacrifices” — make altogether seven.

והשימותי את מקדשיכם, at the hands of the general Nevuzaradan.

והשימותי את מקדשיכם, "and I will make your Sanctuaries desolate." This is a reference to symbols of impurity in the Temple. The forces of the קליפה are also known as שממון.

והשימותי את מקדשיכם, “I will lay waste your sanctuaries.” This is to be contrasted with the blessing of ונתתי משכני בתוככם, “I will set My Tabernacle amongst you in verse 11. This is the fifth curse.

ולא אריח את ריח ניחוחכם, even though during the period in question there were priests, descendants of the illustrious High Priest Tzadok who faithfully performed the service in the Temple, including the daily incense offering, no doubt. This offering was rejected by G’d on account of the immense guilt the people had accumulated.

ולא אדיח בריח ניחחכם. "and I will not savour the fragrance of your sweet odours." This means that G'd will not even be pleased by the good deeds of the Jewish peolpe at that time. Good deeds also qualify for the description ריח ניחח, sweet odour. Jeremiah made the same point in Lamentations 3, 5 שתם תפלתי, "He shut out my prayers."

ולא אריח ברית ניחוחכם, “I will not smell the savour of your sweet odours.” This may be contrasted with the blessing in verse 12: והתהלכתי בתוככם, “I will go for walks amongst you.” This is the sixth of the curses.