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text: Abarbanel on Torah
  אברבנאל על תורה
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  Abarbanel on Torah
  
  Genesis
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  That the tree was good for food. She saw that the serpent himself ate of it with no ill effects. And she also gave it to her husband. The fruit had the effect of increasing one’s passions; therefore it was important to her that he eat of it as well. This passage illustrates the dangers of treating Hashem’s commandments as a subject for philosophical inquiry.
  
  
  
  
  
  Verse 1
  
  
  
  
  
  
  
  
  
  
  
  
  
  She gave birth … to … Hevel. “Vanity.” Hevel sought dominion over others, which is why he chose to be a sheperd. Kayin, on the other hand, desired material possessions, and because he lacked fear of Heaven he was unconcerned about the curse upon the soil.
  
  
  
  
  
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  Adonoy was comforted (or “repented”). That is, it would have appeared to a human observer that He repented.That He had made man. Note that it does not say that He repented that He <i>created</i> man, but only that He <i>made</i> him — i.e. that He allowed him to become so numerous. Hashem knew from the start that a creature made of earth could only be brought to perfection after much tending and pruning.Adonoy said. He said it to Mesushelach and Noach who had been charged with rebuking and forewarning the people.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  As he came near. Avraham did not employ this subterfuge when he entered Canaan because he came there at God’s command and was confident that God would protect him.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  He lived in a cave. He was embarrassed to face Avraham, who had separated from him, so he told his daughters that the entire world was destroyed.
  
  
  
  
  
  
  
  
  
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  Who would have said. They had not been told that Sarah would even be able to nurse. The purpose of this additional miracle was to spare Yitzchok having to nurse from a stranger. And was weaned. Sarah’s milk did not dry up until Yitzchok was two. It was to give thanks for this unexpected miracle that Avraham made the feast
  
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  Verse 9
  
  Elokim opened her eyes. He did not create a miraculous well for her but merely enabled her to find an existing one.
  
  
  
  
  
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  He bound his son. Yitzchok assumed that this was to be a symbolic offering. It was only when Avraham took the knife and marked the place for the cut did he realize that he was actually to be slaughtered. At that moment he called out to Hashem.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  Negotiable currency. Literally, “handed over to the merchant” — Avraham delivered the coins to the city’s financial expert for examination.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Verse 12
  
  Angels … were ascending and descending. Yaakov was afraid that he had sinned in taking the blessings, but Hashem showed him that heaven approved and that the prayers and offerings of his offspring would ascend to heaven from this spot.
  
  
  
  
  
  
  
  
  
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  Isn’t it enough that you took. When Leah stopped producing children Yaakov reduced the time he spent with her. Would you also take. Although the Matriarch’s pregnancies were all from Heaven, they did not refrain from using medicinal aids as well.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  They approached … with confidence. Yaakov’s sons had performed the circumcisions themselves. Then when they came to check up on their “patients” they sent the women and children out of their rooms and killed them one at a time.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Let us not kill him. Some of the brothers wished to kill him to prevent him from imposing his rule upon them, but Reuvein was concerned that the dreams might have been genuine. Throw him into this pit. If he escaped miraculously it would prove that the dreams were genuine.
  
  
  
  
  
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  At that time. This episode is inserted here to compare the founding of Yehudah’s dynasty with that of Yoseif’s dynasty, and to show how Providence saw to it that none of Yaakov’s offspring would be lost, so that even the sinful Er and Onan were replaced by the righteous Peretz and Zorach. Yehudah descended. He wanted to distance himself from his brothers’ cruelty as well as from his father’s sorrow. Nevertheless, from the fact that he went with his brothers to Egypt it is clear that he did not sever his ties to them altogether.She is righteous, [it is] from me. I had thought my two sons died on her account, but now I see that it was due to their own wickedness, for she has conceived through me yet I am still alive (<i>Abarbanel</i>).
  
  
  
  
  
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  Ad-noy was with Yoseif. This was evident in three ways: 1) He was granted Divine inspiration, although this usually requires a spirit of joy; 2) he was successful in all his endeavors; and 3) his master accepted him into his household despite Egyptian antipathy towards Hebrews .
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  In truth we are guilty. The man’s mercy towards their households reminded them of their own lack of mercy towards their brother. Alternatively, until now they thought he was simply cruel, but now that they saw otherwise they knew that what had befallen them was a punishment.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  You will dwell. He invited his father to come to Egypt because he could not abandon his duties to go to Canaan. In the land of Goshen. In case his father was deterred by the immorality of the capital, he assured him that he could dwell in Goshen instead.
  
  
  
  
  
  
  
  
  
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  Please do not bury me in Egypt. He was concerned that Yoseif would leave his coffin in Egypt until the redemption to ensure that the Israelites would take his own out as well.
  
  Exodus
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  On … the houses. The blood was to be placed on the inside because it was a sign for the B’nei Yisrael, not the Egyptians (see v. 13).
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Honor your father. Included within this is the obligation to honor Hashem, one’s true Father, and according to the Sages (<i>Kesubos</i> 103a), one’s older brother. It also includes honoring Torah scholars, who are like fathers to their disciples, heeding the prophets, showing respect to the elderly and obeying the Sanhedrin. The purpose of this <i>mitzvah</i> is to bolster faith in tradition by honoring its bearers. That is why it is listed on the first Tablet along with the commandments between man and God. So that your days may be lengthened. This is in recompense for his good deed towards his forebears. Alternatively, it is to enable his own children to honor <i>him</i>, measure for measure; therefore when this commandment is repeated in <i>Devarim</i> (5:16) the Torah adds, “in order that it will be good for you” (<i>Abarbanel</i>).
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Do not oppress a stranger. Do not pressure him even under circumstances where it would be appropriate to pressure a born Jew, lest he assume that you are doing so because he is a convert.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And this is what you shall offer. The purpose of the altar could not have been for the sacrificing of sin offerings because God did not want people to sin in the first place. Rather, its primary purpose was for the sacrificing of the continual offerings, which were expressions of gratitude for God’s kindnesses to the B’nei Yisrael. Thus the morning offering recalled the Giving of the Torah, which took place in the morning. The afternoon sacrifice recalled the redemption from Egypt, which took place in the evening. The tenth of an <i>epha</i> of flour recalled the manna, of which each person received a tenth of an <i>epha</i> every day. The oil recalled the distinction they received at the time of the exodus and the wine recalled their joy.
  
  Leviticus
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  This is the offering of Aharon. Ten reasons can be presented for this meal-offering: 1) The Kohein Godol needs to atone for himself first before atoning for others. 2) So that others will say if the Kohein Godol needs atonement then we certainly do. 3) So that those who sinned will not be embarrassed about bringing an offering for themselves. 4) So that the poor will not be embarrassed bringing only flour. 5) So that the Kohein Godol will be humble before Hashem. 6) To demonstrate that the kohanim eat the meal-offerings because Hashem commanded and not to satiate themselves. 7) To thank Hashem for the gifts to the kohanim. 8) To atone for the possibility that the kohanim did not take enough in the fistful from the other meal-offerings. 9) Just as there is a continual communal offering, there should be a continual individual offering. 10) To atone for the Sin of the Golden Calf whose punishment is meted out slightly each day.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  You shall afflict yourselves. All the physical enjoyments are prohibited on Yom Kippur, so that the animal soul will be afflicted and be rebuked from chasing after these enjoyments. Work is prohibited so that our thoughts will be free for repentance and prayer, for how can we work on this day on which our life depends? The proselyte is also obligated in this so that the congregation will not be liable for his iniquities.
  
  
  
  
  
  
  
  
  
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  You shall regard its fruit as closed off. According to the Moreh Nevuchim (3:37), the reason for <i>orlah</i> is because there was an idolatrous law to do certain known things during the planting to quicken the arrival of the fruits. Therefore, these fruits were prohibited so they would not come to these actions. A type of a mitzvah connected to the land that serves to distance one from idol worship is applicable in both Eretz Yisrael and outside of Eretz Yisrael. Afterwards the Torah prohibits the actions they did at the time of planting, as we see later.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  I will scatter you. From the time of the Destruction of the First and Second Temples many came to Spain and France and the rest of the kingdoms, and yet there as well they had no rest.
  
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  They will confess. As we explained, the leaders of the returnees from Babylon will confess, but the people will not repent. In their unfaithfulness. They will still ascribe everything to coincidence, as one who [attempts to purify himself but] immerses in a ritual pool with a vermin [that imparts impurity] in his hand. Therefore (v. 41), “I will bring them …” in an extended exile.
  
  
  
  
  
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  When a person expresses a vow. This refers to a vow made in time of trouble. It is not proper that we should make the valuation for a person in the same way as that of an animal. Furthermore, there is a set amount of the valuation to remove any jealousy in valuations. The Torah differentiates between male and female because the male is on the level of “form” (more spiritual) and the female is on the level of “matter” (more material). In reparation for damages, however, there is no difference between a male or female servant, and the like. This is because the damager makes no distinction. The valuation of a female is about half that of a male because the female fetus completes its formation in twice as much time — eighty days for the female and forty days for the male. Additionally, one man has the strength to work as two women.
  
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  And have it stand. This connotes service; their role was: 1) “they shall serve,” which is the song, 2) “guardianship,” lest an outsider enter, and 3) “to serve,” which was the service of carrying.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  If war shall come. The trumpets will arouse them to repentance, and Hashem will no longer hide His Face from them, which is termed ‘being forgotten.’ And you will be remembered. This will remind them that they stand before Hashem and they will not sin on their joyous occasions.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Those days. He told them that the days were the days of the first ripening of the grapes so they would not be afraid to carry fruits, as other people would also be carrying fruits in those days.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And Miriam died. This tells us something derogatory about the congregation, that instead of comforting Moshe and Aharon for their loss, they quarreled with them.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  To the large [tribe], increase. According to Rashi they gave a larger portion to the bigger tribe, and yet it was all by means of lots. The ones causing the inheritance were those who went out of Egypt. According to Ramban the Land was divided into twelve equal portions, and the tribe was divided into families according to their size. It seems to me that the lottery would inform in which region of the Land the tribe’s inheritance would be, and afterwards Yehoshua and the elders would make the boundary according to the number of persons in the tribe. This is the meaning of (Bamidbar 33:54): “To whomever the lottery [system] ordains, it shall be his.” And this was the complaint of the tribe of Menashe to Yehoshua — that he gave them too little.
  
  
  
  
  
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  Take to yourself. Due to Moshe’s honor, Hashem told him to do it by himself, and to testify about Yehoshua’s completeness, to honor him from now on so that Bnei Yisroel will treat Yehoshua with honor.
  
  
  
  
  
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  In the Holy [Sanctuary] you shall pour. They poured it into a special place in the Altar; its measure was a <i>revi’is</i> (quarter of a <i>log</i>), the amount that is enough to cause a person to be inebriated.
  
  The reason for the constant offering was because of the two acts of kindness that Bnei Yisroel received: They acquired physical completion, to be free men, at the time of the Exodus from Egypt, and with the Giving of the Torah they acquired spiritual completion. Corresponding to these were two lambs, one in the morning corresponding to the Giving of the Torah which was in the morning, and one in the afternoon corresponding to the Exodus from Egypt. Corresponding to the manna they brought the meal-offering, tenth of an <i>eiphah</i> of flour, and for the joy and happiness that was given to them they brought wine and oil. They offered lambs (כבשים) because the people of Israel are completely subdued (נכבשים) to Hashem.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Moshe was angry. The officers thought that only the Midianite warriors, who are men, should be killed. Similarly, it is written (Devorim 20:14): “However, the women and the children … are you to plunder for yourself.” Moshe, however, contended that in this case the women caused even more harm and must be killed, and the children must be killed as well so they will not fight against Bnei Yisroel when they grew up, or because of the sin of their fathers.
  
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  Divide in half. The rest of the community [received half because they] were withheld from the war only due to Moshe’s command, and the warriors were victorious in their merit and prayer. Just as they sent one part of fifty to the army, so too, they gave to the Levites one part of fifty to honor Hashem. The warriors gave one part of five hundred to Elozor as reward for Pinchas who went with them, and Hashem helped them through him.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Speak to Bnei Yisroel. Moshe became disconsolate because he would not be able to carry out his mission of inheriting the land, so Hashem commanded him that he should give all the orders as if he was going to do it. The main points were: 1) to uproot the inhabitants, 2) to define the borders, 3) to divide them up amongst the tribes, 4) to bequeath an inheritance for the Levites, his tribe, and 5) to set aside the cities of refuge. Each one of these things was done with a command, and therefore when Moshe gave the orders now that they should be done in the future, it would be considered as if he had done them himself.
  
  Deuteronomy
  
  
  
  
  
  
  
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  These are the words. Moshe Rabbeinu’s intention with these words was not to reproach or to give new mitzvot. Rather to explain those mitzvot which required explanation. In this book of the Chumash there are no mitzvot that were not alluded to already. Moshe retold stories of the ancestors so that there would be no doubt. It was not in order to reproach them through this, for that would be a pointless activity. All of it was from the mouth of Hashem. That Moshe addressed. He reproached them at the time for each sin, and was not afraid. The Torah here elaborates on what it stated briefly elsewhere.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Hashem grew angry at me. The reasons that Moshe wanted to enter the land were:
  1. To acquire perfection through fulfilling the mitzvos that only apply in Israel.
  2. That he should complete his work with the people until the conclusion, to bring them into the land.  
  3. To show the people that the land is truly good, and not as the spies had said.  
  4. To pray at the holy Mount Moriah.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Knowledge of the unity of Hashem, His relationship to the nation, the creation of the world, His love of Yisroel and similar things, are not like hidden parts of the Torah, but should be explained constantly to everyone.
  
  
  
  
  
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  Silver and gold upon them. Even if the idolaters wish to give you silver and gold to redeem their idols.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  A blessing and a curse. This refers to the <i>mitzvos</i> which are themselves blessing to those who perform them, and a curse to those who mock them. This is similar to good food, which is a blessing to the healthy and a curse to those who are ill.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Do not eat. The reason that only from the time of Noach were people permitted to eat meat is explained by Ramban, that the sole reason for saving the animals was for the sake of Noach. According to <i>Sefer HaIkkarim</i> the reason is that animal flesh causes closing of the soul and leads to bad character traits. Therefore they were all forbidden to Adam. Kayin and Hevel thought that people were no better than animals, and most people thought this apart from a few treasured individuals. To remove this evil thinking Hashem permitted Noach to eat meat, and Hashem warned against killing people who have an intellect soul… 
  
  The most likely explanation seems to me that Adam was permitted to eat only plants, for the are the most appropriate food for humans. When they nevertheless sinned, mean was permitted to Noach, as if to say to them that they have no hope with the good path, but only through punishment… Just as everything is permitted to one who is ill when they have despaired of his life. Hashem did not forbid all meat to Bnei Yisroel, for their evil inclination would defeat them. However, He also did not permit everything, for they are not on the low level of the generation of the flood.
  
  
  
  
  
  
  
  
  
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  Remember. On Shavuos it is difficult to come to Yerushalayim, since everyone was there shortly before, on Pesach. And unlike on Sukkos, the crops have not yet been brought in from the fields. So Hashem reminded them of their labor in Egypt, which was even more difficult. This is why it states, “these statutes”.
  
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  Celebrate for yourself. This means that I know that you will make yourself a festival of rejoicing at that time, and I ask that you make it into a mitzvah before Hashem, and dwell for seven days in <i>sukkos</i>. 
  
  Hashem commanded Yisroel to celebrate three festivals to give thanks for three good things He did for them, the exodus from Egypt, the giving of the Torah and the inheritance of the land of Israel… 
  The purpose of coming to Yerushalayim on those three festivals is 
  1. To give thanks to Hashem. 
  2. Through this the people will observe the fundamentals of the Torah.
  3. They will see the constant miracles of the <i>Beis HaMikdosh</i>, its service and its sacredness. 
  4. There will be an increase of recognition and peace amongst the people.
  5. That they will have an opportunity to learn Torah and to remove any doubts.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Hashem will raise. Now he mentions the destruction of the second Beis HaMikdosh. From afar. Who came from Britain and other distant countries speedily. They came three times.
  The first time Pompei came against Aristobulos.
  The second time Sussuis came with Herod against Antigonos.
  The third time Vespasian and Titus came.
  This corresponds to the three times the word “nation” appears in these verses.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  We learn seven principles from this song:
  1. That in the future there will be vengeance and repayment on all those who harm the Jewish people.
  2. This will occur at a specific time, decreed by Hashem’s supernal wisdom, but is not revealed, as the verse states, “Is this not sequestered with Me.”  
  3. That the redemption will be after their sins have been atoned.
  4. That during the exile the merit of the forefathers has ceased, and our salvation depends solely on Hashem’s great name, as the verse states, “Were it not for the enemy’s amassed rage… Now observe! For it is I! I am the One!”…  
  5. The resurrection of the dead will occur shortly after the ingathering of the exiles, as is also stated in Daniel 12:1-2).  
  6. That the redemption and the atonement are not conditional on repentance, as Ramban explains.  
  7. That all the words of this song have come true .
  
  
  
  
  
  
  
  
  
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  And no man knows his burial place. So that the enemies should not gain benefit, unlike the cave of the Patriarchs, which is in the hands of the Yishmaelim. 
  And so that they should not desecrate or trample his grave.
  Just as the level of his soul and his prophecy was hidden from every living thing, and this is alluded to in the phrase “In the valley [<i>bagai</i>]” which refers to the pride [<i>bega’ut</i>] and lofty honor.