meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Kli Yakar/Torah/Kli Yakar on Leviticus/English/merged.txt"}
text: Kli Yakar on Leviticus
  כלי יקר על ויקרא
  merged
  
  This file contains merged sections from the following text versions:
  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
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  -Sefaria Community Translation
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  Kli Yakar on Leviticus
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  “Should any person from you bring forward to the Lord an offering” - It begins in singular and finishes in plural “you shall bring forward your offering.”  Rashi’s interpretation that two people may donate an elevation offering in partnership does not satisfactorily address this verse and its neighbor, nor the beginning and the end, for we don’t know the limits of this idea [of partnership]. And it seems to me that the text wanted to warn all those bringing an offering to God not to stumble in the two ways that Cain and Abel stumbled, who were the first people to offer an offering.  For Cain stumbled in that he brought from the lesser and tawdry crops though he planted grain.  Those who err mortally needed to bring the life of an animal in exchange for their life.  And for [cases of] distress, the Holy One Blessed be He allowed for a poor person to bring a grain offering lacking life and offer it as if that person was offering an animal, as Rashi explains on the verse, “Should a person bring forward a grain offering” (Leviticus 2:1). Abel, even though he brought an offering from the choicest of his sheep, nevertheless, he did not do well either for the offering did not emerge from himself and he did not move quickly to do this commandment on his own accord.  Only after he saw Cain offer an offering did he become jealous of him and Abel from an offering as well to match him.
  
  
  
  
  
  Verse 1
  
  When a person brings. God says, Who usually brings a meal-offering? A poor man. I consider it as if he has sacrificed his soul (<i>Menachos</i> 104b). For this reason it says in Parshas Tzav (6:9), It must be eaten as matzoh, the bread of poverty that represents a poor man who is lowly by nature, like the matzoh dough which does not rise. This provides a basis for explaining the verses order in this section: The first ones mentioned are the most prone to sin, because anyone who is wealthier or more honorable than others has a greater urge to sin. A proof of this is what it says, If (אשר) a leader sins (4:22); the expression אשר connotes certainty. This is because his leadership role makes him more prone to sin, since his urges are greater than others. Therefore, it mentions first the calf, which is usually brought by a rich man, and afterwards mentions sheep, then birds, and finally the meal-offering that is brought by the poorest of the poor.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  It shall be that when he [realizes his] sin and incurs guilt. No sinner considers himself guilty, for every man thinks he is doing the right thing. This is because he rationalizes his actions, imagining that the other fellow owes him money for some reason, or has wronged him in some other dealings, and he decides he has a right to take what was deposited by him for safe-keeping. Therefore, the Torah calls it ואשם — meaning, when he realizes his error and that he has wronged his fellow man and now recognizes he is guilty. He will then certainly set his heart on repentance and return the stolen object. He should not simply pay for the object, but rather should return the object itself.
  
  
  
  
  
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  In his linen garment. The Midrash interprets the verse: “It is the burntoffering (עולה) on its pyre” — anyone who is arrogant (= עולה) is judged with fire. That the עולה atones for arrogance is hinted in the verse (Yechezkel 20:32): “והעלה על רוחכם (lit. that which goes up upon your spirit).”
   The Torah mentions ashes in this context because the rectification for arrogance is ashes, i.e., one should say, “I am dust and ashes,” like Avraham. This causes that he will be elevated to great heights, for anyone who lowers himself is lifted up by Hashem. Thus, the <i>kohein</i> making the atonement wears these two garments: The linen garment, according to his size, and not too big — to hint that one should not behave in a manner beyond his level. Secondly, the linen pants, which atone for the transgression of illicit relations, which he needs if he was arrogant, as Chazal said (<i>Sotah</i> 4b): Anyone who is arrogant is considered as if he transgressed all the illicit relations. The ashes are placed next to the altar, which represents humility.
  
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  It must be eaten as matzoh. Hashem has given the <i>kohein</i> a portion from His fire-offerings. Consequently, he must eat it in the Courtyard which contains the altar, where Hashem’s portion is consumed. This teaches that atonement is achieved through the <i>kohein</i>’s eating of the offering just as it is achieved through its being burnt on the altar.  
  The <i>kohein</i>’s portion of the meal-offering is always matzoh, which has an aspect of holiness since it is devoid of leaven. Therefore it says, “It must be eaten as matzoh in a sacred place,” which emphasizes that since it is matzoh it must be in a holy place. The Torah compares the meal-offering to the sin-offering and guilt-offering and calls them “holy of holies” (v. 10), as they atone for sin. This is because a completely righteous man who never sinned is called holy, but a baal teshuvah who sinned and returned is called holy of holies, as Chazal said: “A completely righteous person cannot stand in the place where baalei teshuvah stand.” This is why matzoh needs to be eaten in a sacred place, because it is also holy of holies in that it lacks leaven, the symbol of the evil inclination that profanes a human being’s holiness.
  
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  Verse 11
  
  
  
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  An earthenware vessel … must be broken. The means of purifying vessels parallels the way of repentance. Earthenware vessels which have absorbed a lot of prohibited food cannot be purified through water and must be broken, but metal vessels that absorbed only a little can be purified with water. In the same way, some people have become habitual in transgressing and can be purified only by breaking their heart. Others, however, transgressed only a little and need only a slight rectification. Today, when we have no Beis HaMikdash, the way for the unlearned masses to achieve rectification is through breaking their heart, the vessel in which they ‘cooked up’ the sin. For the Torah scholar, though, rectification for any sin can be achieved through Torah study. 
  Thus, the Torah specified the laws of purifying vessels here concerning the sin-offering to teach that today, when there are no sacrifices, repentance parallels the purification of vessels.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Through those that are near me I shall be sanctified. Hashem keeps two extremes with the righteous: One is that He is more exact with the righteous than with their contemporaries, and the second is that He punishes them even for the slightest mistake. Thereby, when the righteous are punished, all those of lesser stature will formulate a <i>kal vechomer</i> — if they were punished, then we, of lesser stature, how much more so! If Hashem would punish an average man or if He would punish a righteous man only for a big sin, people would not be able to learn this <i>kal vechomer</i>. Moshe concluded that Hashem’s message could only reach everyone if Nodov and Avihu were greater than both Moshe and Aharon, as Rashi writes. For if not, those that were greater would say that no punishment will reach them, and only those of lesser stature would take the message to heart, and even those equal to them would not be reproved, as each one will mistakenly think he is greater than his fellow. Consequently, “in the presence of the <i>entire</i> people I will be glorified” can only be fulfilled through someone that everyone admits is the greatest of the generation.
  
  
  
  
  
  Verse 1
  
  Saying to them. The phrase “to them” hints at a very precious matter; it comes to exclude the nations of the world, along the lines of what many commentators write about the reason for the forbidden foods. Some thought they are forbidden for the sake of physical health and healing, because these foods cause harmful fluids in the body; this is the reason favored by Ramban. However, this is not so. We know that all the nations of the world eat the flesh of the repulsive creatures and they are nonetheless healthy and fit.  
  It must be that these animals are prohibited because they affect the soul’s health; they make the pure soul repulsive and drive away the holy and pure spirit from a human being, causing an intellectual obtuseness and traits of cruelty; and so we find in the <i>Akeidah</i>.
  
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  For he chews his cud. Why does the Torah always begin with their sign of purity first? The explanation is because their pure sign adds extra impurity to their impurity, as we find that Chazal compared Esov to a pig that sticks out its hoofs when it lies down to make it appear as if it is kosher, but its innards are full of deceit. This represents anyone whose inside is not like his outside, in the manner of the hypocrites … Therefore, the pig’s split hoof is a sign of impurity because the split hoof can deceive people and make it appear as if it is kosher.
  
  
  
  
  
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  The <i>kohein</i> will atone for her. Some say that this atonement is for the oath that she swears at the time of childbirth that she will never again be with her husband (Niddah 31). For this reason, when she gives birth to a boy she [forgets her pain and] regrets making the oath quickly due to the great rejoicing [of the <i>bris</i>], and therefore her atonement comes sooner. When she gives birth to a female, however, she still has pain and does not regret quickly, so her atonement is delayed.
  
  
  
  
  
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  He shall be brought to Aharon, the <i>kohein</i>. His purification is only by means of a <i>kohein</i> because Aharon’s descendents have three good character traits that are the opposite of these: 1) The sin of <i>lashon hara</i> causes arguments and a separation between fellow men. Therefore he is healed by Aharon, who exemplifies the trait of peace, for Aharon was “a lover of peace who pursued peace.” 2) Similarly, the sin of haughtiness of spirit is rectified by Aharon who was extremely humble, as Chazal said: What is written concerning Moshe and Aharon is even greater than that which is written concerning Avraham, because by Avraham it says, “I am dust and ashes” whereas by Moshe and Aharon it says, “What are we?” 3) Also, Aharon did not have the negative character trait of lust for money, since the <i>kohanim</i> did not have an inheritance in the Land and only had what they were given from “Hashem’s Table” [the Divine Service in the Beis HaMikdash]. Therefore, they perfected the trait of being satisfied with little and were not at all close to the trait of miserliness, in which one’s entire goal is to amass huge sums of money.
  
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  His hair shall be grown long. This is to atone for haughtiness of spirit, for he wanted to be the head over everyone else. His garments shall have a tear in them to atone for stinginess, because miserly people generally have torn and patched clothing. He must cover his head down to his upper lip to atone for the sin of the speech he spoke with his lips. He shall call out, “unclean, unclean,” for someone who besmirches others with his speech shall be called unclean as well, for [the reason he besmirched them is that] he certainly found his own faults in them.
  
  
  
  
  
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  When you will come. Why does the Torah specify regarding the eruptions in houses, “when you will come into the land of Canaan” more than any of the rest of the eruptions?  
  The answer that seems closest to the truth to me is because the main reason [for <i>tzora’as</i> in houses] is stinginess, as the Sages said (Erachin 16a) based on (v. 35), “Whoever’s house it is, shall come” — “This is one who made the house exclusively for himself.” The reason Hashem gave him a house filled with all good things as an inheritance was to test him — would he give from the possessions of his house to others or not? For, “The silver is Mine, and the gold is Mine, says Hashem” (Chaggai 2:8). Anything that a man gives to others is not his own; in actuality, he is giving from the Divine Table. Therefore it says, “When you will come into the land of Canaan that I will give to you for a possession.” It is not by the power of their sword that they will inherit the Land, but rather: “The right hand of Hashem is exalted” — and that is what will give them the inheritance from the nations. There is no place for stinginess, to think that “My strength and the might of my hand that has accumulated this wealth for me” … Therefore, it is only logical that he should give of his possessions to the poor of his people, and if he does not, “I shall put the eruption of <i>tzora’as</i> in the house of the land of your possession.” This means to say, in the house that you consider to be your possession, as if you acquired it with the might of your hand.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Who brought an [unauthorized] offering before Adonoy [בקרבתם לפני ה']. This can be explained as, “In their closeness to Hashem,” for they were extremely close to Hashem. This is why Hashem was exact with them and judged them even for a slight indiscretion, as it says (Tehillim 50:3): “And around Him it storms furiously.” The closer one is to the King, the more careful one has to be with the King’s honor.
  
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  Before Hashem you will be purified. Yom Kippur atones only for those who repent and Hashem obligates each man to purify himself from the sole of his foot to the top of his head from all impurity of iniquity before He atones for them. Therefore, it says, “Before Hashem you will be purified” — in the sense that “before” connotes “previous to” … It furthermore cautions about inner repentance in the heart, which is “before Hashem,” for a matter of the heart is revealed only to Hashem. We should not be like the hypocrites that fast and afflict themselves and pray exceedingly so that they will appear to be righteous, and they seem to be a pure generation in human eyes but they do not cleanse themselves from their inner filth. Therefore it says, “before Hashem you shall purify yourself”.
  
  
  
  
  
  
  
  
  
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  Do not defile yourselves in all these [ways]. This implies that they should not come to the extreme of evil that the land will be defiled in all these ways. However, afterwards (v. 26) it says they should not do <i>any</i> of the abominations, which implies that even with a few the land will be defiled. It seems that this is why it mentions two types of punishments — being expelled by the land and having their souls cut off. At first it warns that they should not defile themselves by doing all these, for in all these the nations defiled themselves. They reached the extreme that the land was defiled and He judged its iniquities upon it. The land became like a sick person that vomits, and it expelled its inhabitants. Its measure was filled, and the way of a full measure is to spill and expel its contents because it cannot contain more. Therefore, the Torah warns them that the same should not happen to you, for when a catastrophe comes it destroys the good with the bad. And thus they were exiled in “the exile of the craftsmen and the sentries” and that of Yirmiyahu. Afterwards it warns them, “You shall adhere to My statutes … and not do any of these abominations” — you should not do even some of them. All these abominations were done by the people of the land who came before you and they were punished by being expelled. However, if you will do some of them you will not be expelled; you will not be liable the punishment of being expelled, nevertheless, there is another punishment. And that is that “anyone who will do any of these abominations,” even some of them, although judgment does not require that the good and the bad be destroyed as one, nevertheless, at least, “their souls shall be cut off, those that do these things”.
  
  
  
  
  
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  You shall love your fellow. Our Sages said that this is a great general principle in the Torah. Shabbos (31a) relates that there was once a proselyte who asked Hillel to convert him on condition that he would teach him the entire Torah while he stood on one foot. Hillel taught him the verse, “You shall love your fellow as yourself” … It seems that this proselyte was a righteous convert and he was not mocking in jest to propose that Hillel teach him the entire Torah while he literally stood on one foot. Rather, he was requesting Hillel to show him one foundation for all the Torah’s commandments, upon which all the Torah’s commandments stand, so that he will not come to forgetfulness, which is common for a convert who did not learn anything about the Torah’s commandments from his youth … 
  He taught him the verse, “You shall love your fellow as yourself” because the Sages said (Makos 24a): “Chabakuk came and stood them all upon one: ‘A righteous man will live in his faith.’” This does not contradict Hillel’s words, for all the Torah’s commandments are one of two types: One is the commandments between man and Hashem, and the foundation of them all is faith in Hashem. The second is the commandments between man and his fellow man, and the foundation of them all is, “You shall love your fellow as yourself” … On this foundation he stood up for him the commandments between man and his fellow man. Additionally, he taught him the end of the verse as well, “I am Adonoy,” which is the foundation upon which Chabakuk stood all the Torah’s commandments, that is, faith in Hashem.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  The sons of Aharon. Don’t we already know that the <i>kohanim</i> are the sons of Aharon? The answer is that Aharon was holy to Hashem; he was the source of the holiness of <i>kehunah</i>. Holiness was drawn from him to his sons as well. However, they were not like him in every way, because they were removed from the source. Therefore, Aharon, the source of holiness, was not permitted to become impure for any relative, even for his father or mother. Each Kohen Godol from his descendants resembles him in every way, because he receives the influence of holiness in essence from Hashem, as it is written (21:12), “For the crown of his Hashem’s anointing oil is upon him.” The sons of Aharon, however, who received holiness through Aharon, have two aspects: In and of themselves they have no holiness, but from the aspect of their being Aharon’s sons they do have holiness. Therefore, their laws are split: From the aspect of their portion of holiness they must not become impure for distant relatives, but since they are somewhat removed from the source of holiness they are permitted to become impure for close relatives. Therefore the Torah repeats the statement; the first statement was said to the <i>kohanim</i> the sons of Aharon, on the side that they are the sons of Aharon it is proper to command them: “Let him not defile himself with the dead.” The phrase, “And you shall say to them,” is a second command to the aspect of their essence, which does not have so much extra holiness. This is alluded to by the word <i>aleihem</i> [to them], as if they were not the sons of Aharon. Therefore, it is proper to command them, “except to his kin to whom he is closely related” — it is permitted for them to become impure for close relatives.
  
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  For his mother and his father. It leads with “his mother,” since his mother is not a descendant of Aharon, but [he may become impure for her] only from the aspect that she is like her husband himself, and this is a greater <i>chiddush</i> [novel idea]. Regarding the Kohen Godol, however, it says, “For his father and mother he shall not become impure,” it leads with “his father,” for this is the greater <i>chiddush</i>, since he is from the descendants of Aharon [and yet he still may not become impure]. Alternatively, this can be explained in the way of “not only this, but even this”: It is easier to hear that he should defile himself for his mother because she endured a lot of pain for him, in pregnancy, birth, and raising him, which is not so regarding the father … Furthermore, it is more certain that she is his mother than that he is his father … Additionally, a woman’s disgrace is greater than a man’s disgrace, and that is why it leads with “his mother.” This teaches us that if he has to take care of both of their bodies he is obligated to take care of his mother first.
  
  
  
  
  
  
  
  
  
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  Then you shall bring an offering of new grain to the Lord: It is a sign for the day of the giving of the Torah, since the Torah must be new to a person on every day, as if he received it on Mount Sinai [that day]. And that which it is not mentioned explicitly in the Torah that this day is [the day of] the giving of the Torah, and so [too] it is not mentioned explicitly in the Torah that Rosh Hashanah is the day of judgement, the reason for both of them is [the same], as I have written in my essay, Ollalot Ephraim: That about the giving of the Torah, God did not want to limit [it] to one specific day, since it must be similar to a person as if each and every day of the year, he received it on that day from Mount Sinai. As in truth our rabbis, may their memory be blessed, said (Eruvin 54b) that the Torah is compared to a breast: that all the time that the infant presses on it, it brings out a new flavor; so [too] the Torah - any one who ponders it brings out a new explanation every day. Therefore it is correct that it be similar to him as if he received it today at Mount Sinai. And, if so, every day is the [day] of the giving of the Torah for those that ponder it. Therefore, it is not fitting to limit its giving to one specific day. And therefore, our rabbis, may their memory be blessed, said (Sifrei, Veetchanan 6:6) that words of Torah should be new to you, and not like an old thing that the heart of a person is sick of. And, in truth, you find a novelty in it on each and every day. And therefore the day of its giving is [nowhere] elucidated in the Torah more than that which is hinted in the bringing of the new offering - to teach that the Torah is a new offering on each and every day.
  
  This is the reason why the Day of Judgment is not mentioned as well, so a person will not go in the stubbornness of his heart and acquire sins all year round, thinking that he will correct his deeds close to the day when Hashem sits on the Throne of Judgment. Rather, he should envision that each and every day Hashem sits on His Throne of Justice and examines His ledger. In this way all his days will be in repentance …
  
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  And you shall rejoice before Hashem. Their rejoicing is considered “before Hashem” only when they are united. Since the rejoicing is specifically on this festival, which is the season of gathering the harvest, the time when people are usually very happy, the Torah warns them that their rejoicing should only be before Hashem. It should not be like the merrymaking of worthless folk whose entire aim is (Yeshayahu 22:13): “And behold, joy and happiness, slaying cattle and slaughtering sheep, eating meat and drinking wine.” They cause an increase of arguments within the people of Israel. With a ‘rejoicing’ such as this the two Temples were destroyed and we were exiled, as it says (ibid. 55:12): “For with joy shall you go forth” … However, with <i>peace</i>, when we will be united and there will be peace among us, we will be brought to Eretz Yisrael. [Based on: “For with <i>joy</i> shall you go forth, and with <i>peace</i> shall you be brought”]. “The mountains and the hills” (ibid.) — refers to the highest level [of the Holy Chariot] — “and they were very high, and they were dreadful” (Yechezkel 1:18). “They shall burst into song before you” (Yeshayahu ibid.) — for the people of Israel will give precedence to every holy thing, as they should, and the young men will not jostle their elders as happened in the Sin of the Spies. “And all the trees of the field shall clap hands” (ibid.) — meaning: the four groups of Jews alluded to by the four species of the <i>lulav</i>, which come from the trees of the field. They will clap their hands to rejoice before Hashem.
  
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  God said to Moses on Mt. Sinai: What is the connection between Shemittah and Mt. Sinai? etc. The meaning is that when Moses went up Mount Sinai after seven weeks, that Israel counted 49 days from Pesach to Shavuot, then that mountain was sanctified, and forbidden from ploughing and sowing on the 50th day, on which the Torah was given. And this is the length of time of the Jubilee, to call for liberty and freedom to all of Israel, freedom on the tablets, by means of the voice of the shofar of the giving of the Torah. At that moment God told Moses the matter of Shemittah and the Jubilee, saying that through the number 7 and the number 49 I am giving this holiness to all the land of Israel. For this has a similarity and connection with Mt. Sinai from the side of there being an air that makes people wise (B. Baba Batra 158b). And the Torah [in general] is not like the Torah of the land of Israel and Mt. Sinai. Therefore it was appropriate to give also to that land the holiness of Mount Sinai after the number 49 years, and thus with the number 7. Or in order to make a memorial of the standing at Sinai through the calling of liberty and the blowing of the shofar. This joins to all the other reasons that there is to this mitzvah. Therefore it was said on Mount Sinai, and this is the correct meaning.
  
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  The land shall be at rest. There are differing opinions about the reason for this mitzvah. Many say that the reason the land should rest is so that it will continue to be fertile for planting, and this is the reason favored by Rambam in Moreh Nevuchim. However, many disagree with him. They say that if the Torah was concerned about the land becoming infertile, why should they be liable exile for not keeping <i>shemittoh</i>? Their punishment would be the natural consequence that the land becomes infertile. Furthermore, this is not “a Shabbos for Hashem” but rather for the land. Additionally, why does it say (26:34): “The land will then be appeased for its Shabbosos”? What does it have to gain that Israel will be exiled from it and non-Jews will settle there? They will work the land incessantly! 
  In order to resolve a number of fine details in the language of this <i>parshah</i> I would say that the reason for this mitzvah is to implant the character traits of faith and trust in Hashem in the people of Israel. Hashem was concerned that perhaps when they would come to the land they would work the soil in the natural way, and when they would be successful they would forget Hashem and remove their trust from Him. They would think that ‘their might and the power of their hand have made them this wealth,’ and the world goes along in its natural way. They would think that the land belongs to them; they are the masters and no one else. Therefore, Hashem took them out of the natural way altogether, for within six years the nations of the world plant their fields for two years and let one year lie fallow, so the land will not be weakened. However, Hashem said, “For six years you shall plant your field,” year after year, and I promise you that it will be more and more fertile and will not weaken. Also, there will be a miracle within a miracle. After having sown the fields for six years, if the sixth year would not be weaker, at least it would not be more fertile. But Hashem declares: On the contrary, in the sixth year it will be much more fertile, to the point where it says (v. 21): “I shall command My blessing to you in the sixth year and it will produce [enough] for three years”.
  
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  That which it says, "Do not take from him," implies that it is permitted to take from the wealthy. Likewise in Parshat Mishpatim (Exodus 22:24), it states, "If you lend money to My people, to the poor among you... exact no interest from him." Hence the Torah wrote in Deuteronomy 23:21, "Do not take interest from your brother" - do not take interest from anyone who is your brother, and even though the borrower profits from it. For the main reason for the prohibition of interest is because it erodes the trait of trust [in God]. As anyone engaged in business has his eyes lifted towards God, since he is in doubt whether he will make a profit or not. But one who gives with interest has his profit known and designated. So he will rely on his surety and remove his heart from God. And that which the borrower also transgresses the negative commandment is because he causes the creditor to sin and erodes his trait of trust. This is known from [observing] those that lend with interest. As most of them have little faith, and are 'stubborn-hearted and distant from charity' because of their lack of trust in God. This is the reason for the prohibition of interest in every place...
  And it mentioned the word, "interest (literally, bite)," [as well as] "increase"; as it is called, "bite," to the borrower, since it is is similar to [the bite of] a snake - in the way that if it bites his heel, it results in a small scratch; but it [then] proceeds to rise and swell to his skull. At first, it is not noticeable until its fever rises and cannot be cured. But to the creditor, it is called increase, as it increases his wealth and property...
  
  
  
  
  
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  I will make your heavens like iron and your land like copper. Moshe said the opposite (Devarim 28:23): “And the heavens above your head will be like copper and the earth that is beneath you, iron.” This is because most commentaries agree that this entire rebuke corresponds to the Destruction of the First Temple, and that of Parshas Ki Savo corresponds to the Destruction of the Second Temple. It is known that iron is harder than copper. In the First Temple period, their main sin was towards Heaven, through the worship of the stars and the constellations, as it says (Yirmiyahu 44:18), “But since we stopped burning incense to the queen of heaven.” Therefore, the heavens were as hard as iron, as it says (Iyov 20:27), “The heavens shall reveal his iniquity and the earth shall rise up against him.” During the Second Temple period, however, they did not worship idolatry. Their main evil was in the earth through baseless hatred and disputes among themselves, and the earth was destroyed as in the generation of the flood. Therefore, the earth was harder [like iron] than the heavens [like copper].
  
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  The sound of a blown leaf will put them to flight. This is what it says (v. 37): “They will stumble over one other.” This is speaking about discord, which is more common among the people of Israel than any other nation in the world. It says (v. 33): “I will scatter you among the nations.” Israel is scattered as by a winnowing fan, as when a person winnows barley with a fan, and not one of them (the barley grains) clings to the next; so too, the people of Israel are detached from one another even while in the land of their enemies. Although exiles usually console one another, the people of Israel are not that way, for they are scattered and separated even when they are in exile. Each one pushes his fellow man with a strong arm and seeks to depose him from his situation, to incriminate him and fall upon him. Achiyah the Shilonite cursed them in this fashion (Melachim I 14:15): “And Adonoy shall smite Israel as a reed sways in the water.” Each reed is pushed and sways from the wind blowing on it, and in addition to being blown by the wind, each reed pushes the other one. So too, each Jew is pushed by the wind, which refers to the kingdoms … and in addition to gentile nations’ pressure on the Jews, each Jew pushes his fellow into his pit. Therefore, they were compared here to a blown leaf, for the leaf is very fragile and blown around by the wind. Yet despite this, each leaf pushes the other one and hits against it. So too, the Jews strike one another with the whip of their tongue, either by informing against one another to the gentile nations, or with malicious slander in the Jewish neighborhood. The verse refers to this when it says, “the sound (voice) of a blown leaf.” Therefore, it says immediately after, “They will stumble over one other.” 
  This is a further allusion to the large amount of profane, false conversation spoken in all the neighborhood streets … for each one rejoices at his fellow man’s misfortune. If he finds the opportunity to speak maliciously about him it is as sweet as honey in his mouth … and in our generation this attribute alone is a sufficient reason for the length of our exile.
  
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  I will [then] remember My covenant. It mentions the names of the forefathers here in reverse chronological order because in each generation the people of Israel rely on their forefathers’ merit. Therefore, it mentions them in reverse chronological order, in the style of “not only this, but even this” — not only in the merit of Yaakov who was the latest, and it is obvious that his merit has not yet been used up, but even “My covenant with Yitzchok” who preceded Yaakov, and for many years the people of Israel have already used his merit.  
  And I will remember the land. There is a place to judge favorably and say: If the people of Israel sinned, did Eretz Yisrael ever sin? And yet the land was afflicted (Devarim 29:22): “Sulfur and salt all its land was burnt”.