First Reading, Second Reading, Third Reading, Fourth Reading, Fifth Reading, Sixth Reading, Seventh Reading|
First Reading, Second Reading, Third Reading, Fourth Reading, Fifth Reading, Sixth Reading, Seventh Reading, Last Reading|
||When [such a person] hears the words of this dread curse, he may rationalize and say, 'I will have peace, even if I do as I see fit. Let me add some moisture to this dry [practice]!'
Vehayah beshom'o et-divrey ha'alah hazot vehitbarech bilevavo lemor shalom yiheyeh-li ki bishrirut libi elech lema'an sefot haravah et-hatsme'ah.
(Saadia). Hith-barekh in Hebrew. Literally, 'bless himself' (Lekach Tov; Yehudah HaLevi in Ibn Ezra; Chizzkuni; Sforno). Or, 'conclude' (Targum; Ibn Janach); 'give up hope' (Targum Yonathan); 'think that he will have blessing' (Rashi); or, 'flatter himself' (Septuagint).
|as I see fit|
Literally, 'in the vision of my heart' (Rashi; Radak; Sherashim). Sheriruth in Hebrew, see Jeremiah 3:17, Psalms 81:13. Or, 'follow my own ideas' (Targum; Ibn Janach); 'follow my heart's desires' (Targum Yonathan; Saadia); 'remain free in my heart' (Lekach Tov); 'maintain my strong position' (Lekach Tov; Radak, Sherashim); 'follow my stubborn desires' (Ramban); 'annul it in my heart' (Sforno); or, 'follow my own error' (Septuagint).
(Targum; Rashi; Radak, Sherashim; Ramban). Sefoth in Hebrew; see Isaiah 30:1, Psalms 4:15. Or, 'destroy' (Yehuda HaLevi in Ibn Ezra; Ibn Janach; Chizzkuni; Septuagint); 'annul' (Ibn Ezra), 'water' (Abarbanel), or, 'join' (Rashi, Sanhedrin 76b).
Ravah in Hebrew, denoting the moist, well watered, or unthirsty. Some say that this is an allegory for the righteous (Ibn Ezra; Ibn Janach; Radak, Sherashim), or one who has no desires (Ramban), while others say that it denotes the wicked (Septuagint), who have slaked their thirst by following their desires (Ramban; Ralbag; Radak, Sherashim; Sforno). Others say that it denotes the accidental sinner, who acts like a drunkard (Rashi; cf. Targum), while some say that it denotes the spiteful sinner, who sins even though he has no real desire (Rashbam).
Or, 'thirsty,' the opposite of ravah. Here again, some say that this denotes the 'dry' wicked person (Ibn Ezra; Ibn Janach; Radak, Sherashim), while others say that it denotes the person who 'thirsts' because he controls his desires (Radak, Sherashim; Septuagint). Others say that the 'thirsty' denotes those who have desires (Ralbag), or the desire itself (Chizzkuni; Bachya). Some would translate 'thirsty' as 'sober,' indicating one who sins with full knowledge (Rashi; cf. Targum), while others say that it indicates the one who sins because of his 'thirst' and desire (Rashbam).
This verse can then be translated, 'to rid thirst with wetness' (Saadia); 'to join the thirsty to the unthirsty' (Rashi, Sanhedrin 76b); 'to liken the thirsty to the unthirsty' (Ibid.); 'Let the righteous be included with the wicked [and save them]' (Radak, Sherashim); 'to destroy the righteous with the wicked' (Ibn Ezra; Ibn Janach); 'to join the righteous with the wicked' (Chizzkuni); 'shall the righteous then be destroyed with the wicked?' (Bachya); '[in any case,] the moist are watered with the dry' (Abarbanel); 'Lest the sinner destroy the guiltless [with him]' (Septuagint); 'to annul the words of the righteous with the wicked' (Yehudah HaLevi in Ibn Ezra); 'so that accidental sins be added to purposeful ones' (Targum; Rashi; Lekach Tov); 'so that spiteful sins be added to those of desire' (Rashbam); 'to add undesired sins to sins of lust' (Baaley Tosafoth); 'to fulfill the desires of my freethinking' (Ralbag); 'to add desire even when he is satisfied' (Rambam; Chizzkuni); 'to let his desires satisfy his craving' (Sforno); 'to let his desires be added to his intellect' (Radak, Sherashim); 'to graft my well watered [root] to the dry one' (Ramban); or, 'to graft my well watered [wormwood] to the unwatered one' (Ibid.).