(27) for all these abominations have the men of the land done, that were before you, and the land is defiled—
(28) that the land....as it vomited out the nation that was before you.
(כח) ולא תקיא אתכם כאשר קאה את הגוי ובזה האופן לא תקיא הארץ אתכם באותו ענין רע שהיא קאה עתה את הגוים:
(28) ולא תקיא הארץ...כאשר קאה את הגוי, and by abstaining from these abominations the land will not spit you out eventually (for other sins) in the same absolute manner in which the people presently in that land are being disgorged by it.
(7) Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
(יב) וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָאָ֖רֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי־הִשְׁחִ֧ית כָּל־בָּשָׂ֛ר אֶת־דַּרְכּ֖וֹ עַל־הָאָֽרֶץ׃ (ס)
(יב) כי השחית כל בשר אֲפִילוּ בְהֵמָה חַיָּה וְעוֹף נִזְקָקִין לְשֶׁאֵינָן מִינָן:
(12) כי השחית כל בשר FOR ALL FLESH HAD CORRUPTED — even cattle, beasts and fowl did not consort with their own species.
(יב) והנה נשחתה מעצמה כי בזולת ענש היתה בדרך השחתה בהשחתת דרכם המקלקלת התולדה ובגזל המקלקל המדינות כענין וטחני קמח:
(12) והנה נשחתה, without external influences, as a natural consequence, not due to man’s ecologically criminal behaviour. Although on the surface, there appeared to be no connection, man’s corruption resulted in the corruption of his habitat. The language used here by the Torah is comparable to Isaiah 47,2 וטחני קמח, “and grind meal.” One does not grind flour, but one grinds grain into flour. The prophet spoke about the end product. The Torah also spoke about the end product of man’s corruption bringing in its wake, though invisibly, the destruction of the earth’s crust.
(יב) כי השחית, ופירוש כי השחית כל בשר, בני אדם, וכן "ויברך כל בשר" (תהלים קמ"ה) "יבוא כל בשר" (ישעיה מ"ו) ואם כדרז"ל גם שאר בעלי חיים בכלל כמו שכתבנו.
(יג) את דרכו, דרך תולדתו, שהוא כמו שאמר "ודבק באשתו" כמו שפירשנו:
(
(13) את דרכו, its norms as established at the time of creation. Just as man cleaving to his wife (only) is described as a norm in Genesis 2,24, so there were other norms all of which were violated by the generation of the deluge. In retribution, G’d now violates the norms that applied to the conditions prevailing on our planet.
(19) When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee?
(undefined) When Joshua was about to conquer the land of Israel, he sent out two spies who, due to their lofty spiritual level, overcame and humbled the two "harlots" mentioned by the Zohar. Once the Holy Temple was built in the days of King Solomon, when the fortunes of the Jewish people were at their peak [the 15th generation after Abraham. Ed.], these two "harlots" were defeated absolutely, and this is one of the reasons Solomon is described as sitting "on the throne of G'd" (Chronicles I 29,23). This is the mystical dimension of the two נשים זונות, harlots, who approached him, each claiming that the surviving baby was hers (Kings I 3,16-27). The above is all based on the Zohar, and elaborated on in the book קול בוכים.
(10) And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.
(17) And ye shall not "wrong" one another; but thou shalt fear thy God; for I am the LORD your God.
(ח) בַּעֲלֵי תְּשׁוּבָה דַּרְכָּן לִהְיוֹת שְׁפָלִים וַעֲנָוִים בְּיוֹתֵר. אִם חֵרְפוּ אוֹתָן הַכְּסִילִים בְּמַעֲשֵׂיהֶם הָרִאשׁוֹנִים וְאָמְרוּ לָהֶן אֶמֶשׁ הָיִיתָ עוֹשֶׂה כָּךְ וְכָךְ וְאֶמֶשׁ הָיִיתָ אוֹמֵר כָּךְ וְכָךְ. אַל יַרְגִּישׁוּ לָהֶן אֶלָּא שׁוֹמְעִין וּשְׂמֵחִים וְיוֹדְעִין שֶׁזּוֹ זְכוּת לָהֶם. שֶׁכָּל זְמַן שֶׁהֵם בּוֹשִׁים מִמַּעֲשֵׂיהֶם שֶׁעָבְרוּ וְנִכְלָמִים מֵהֶן זְכוּתָם מְרֻבָּה וּמַעֲלָתָם מִתְגַּדֶּלֶת. וְחֵטְא גָּמוּר הוּא לוֹמַר לְבַעַל תְּשׁוּבָה זְכֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים אוֹ לְהַזְכִּירָן לְפָנָיו כְּדֵי לְבַיְּשׁוֹ. אוֹ לְהַזְכִּיר דְּבָרִים וְעִנְיָנִים הַדּוֹמִין לָהֶם כְּדֵי לְהַזְכִּירוֹ מֶה עָשָׂה. הַכּל אָסוּר וּמֻזְהָר עָלָיו בִּכְלַל הוֹנָיַת דְּבָרִים שֶׁהִזְהִירָה תּוֹרָה עָלֶיהָ שֶׁנֶּאֱמַר (ויקרא כה-יז) "וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ":
(8) Ba’alei teshuvah – their way is to be exceedingly lowly and humble. If the wicked ones mock them for their earlier actions and say to them, “Yesterday you did such-and-such, yesterday you said such-and-such” – they do not feel it, but rather hear it and are happy in the knowledge that it is a credit to them. For so long as they are embarrassed and ashamed by their actions which happened in the past, their merit increases and their value rises. And it is a complete sin to say to a ba’al teshuvah, “Remember your initial actions!” or to mention them in front of her to embarrass her, or to mention things or subjects similar to them in order to reminder her – all of this is forbidden. And we are warned about this in the Torah with the general prohibition of verbal abuse, as it says, You shall not abuse one another (Leviticus 25:17).
(undefined) These seven times seven periods alluded to the six times one thousand years this world is to exist and the one thousand years it is to be in a state of destruction before giving way to a more perfect universe. When a cycle of this kind has repeated itself seven times the ultimate perfect world will emerge. All of this is alluded to in the concept of these seven times six words representing the 42-lettered name of G'd. The six letters (words) in each section of these names correspond to the six days of active Creation. When the word itself is added it alludes to the Sabbath, the seventh day.
(undefined) As a result you will arrive at the division of this name into seven times seven. The Torah alludes to all this when it instructs us in Leviticus 25,8: "Count for yourself seven times seven Sabbaths of years; these seven times seven Sabbaths of years shall total forty- nine years." These "years" are "days" in G'd's calendar [where a day equals one year. Ed.] This whole verse is an allusion to the name of G'd as described in the אנא בכח prayer.