1 And now, O ye priests, this commandment is for you.
2 If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart.
3 Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it.
4 And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts.
5 My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name.
6 The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
7 For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.
8 But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts.
9 Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.
10 Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?
11 Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god.
12 The Lord will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the Lord of hosts.
13 And this have ye done again, covering the altar of the Lord with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.
14 Yet ye say, Wherefore? Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant.
15 And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.
16 For the Lord, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the Lord of hosts: therefore take heed to your spirit, that ye deal not treacherously.
17 Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?
<html><b>to you, etc., O priests</b> I charge you with this commandment, that you shall not sacrifice these on My altar.</html>
<html><b>and I will curse</b> And I will curse your blessings; how I should bless the grain, the wine, and the oil for you. <b>Indeed I have [already] cursed it</b> Indeed, it is unnecessary to have the matter depend on the condition upon which I made it depend: if they do not obey. For I know that you will not obey. Therefore, I have already cursed it - from now.</html>
<html><b>and I will scatter dung</b> of the animals of your festive sacrifices; that is to say, you will not receive reward from Me, but [you will receive a curse] for harm and shame. And I will rebuke the seed of the field because of you. <b>and it shall take you to itself</b> The dung of your sacrificial animals will take you to itself to [make you] cheap and despised, as it is.</html>
<html><b>that My covenant be with Levi</b> for I wish that you will exist with Me with the covenant that I formed for the tribe of Levi.</html>
<html><b>life and peace</b> As it was said to Phinehas (Num. 25:12): “My covenant of peace”; and it was promised to him and to his seed after him, thus indicating that his seed will be alive. <b>and I gave them to him</b> that he accept them with fear, and so he did, and he feared Me. <b>he was over-awed</b> an expression of חִתַּת, fear; he was afraid.</html>
<html><b>In peace and equity he went with Me</b> Aaron, Eleazar, and Phinehas and so in the episode of the calf, they brought back all their tribe from iniquity, as it is said (Ex. 32:26), “all the children of Levi gathered to him.”</html>
<html><b>For a priest’s lips</b> It is incumbent upon them to guard knowledge. Why? Because… <b>teaching should be sought from his mouth</b> This matter has already (Deut. 33:10) been delivered to them. “They shall teach Your judgments to Jacob.” <b>for he is a messenger</b> the agent of the Holy One, blessed be He; like the ministering angels, to serve Him and to enter into His compartment. [I.e., into the place where God’s presence is manifest.]</html>
<html><b>to profane the covenant of our forefathers</b> The covenant that the Holy One, blessed be He, formed with our forefathers at Sinai.</html>
<html><b>for Judah has profaned</b> himself, who was the holy one of the Lord, the first of His grain. <b>and married the daughter of a foreign god</b> that they married gentile women in Babylon, and even the priests, as is delineated in the Book of Ezra (chap. 9 and 10). Our Sages said that Malachi is Ezra.</html>
<html><b>one of acuity or erudition</b> An ingenious one among the students, and one who can answer among the sages. עֵר An expression of an ingenious person. <b>and one who offers up an offering</b> And if he is a priest, he will not have a son who offers up an offering.</html>
<html><b>And this second thing you do</b> The first matter concerning which I reproved you is, indeed, very grave, for one to have married a gentile woman even if he was unmarried; but this second matter is graver, for those [who were] married to Israelite women and married gentile women in addition to them. [The men did this] because the Israelite women became black from hunger and from exile, and became repugnant to them. [Such a man] would, therefore, sit her [his Israelite wife] in his house, bound in living widowhood, and the gentile wife would be the chief wife. <b>to cover the altar of the Lord with tears</b> For the [Israelite wives] would come before the altar of the Lord and weep before it, saying, “What have we sinned? And what wrong have our husbands found in us? Behold! We are before the altar to be tested as suspected adulteresses.” <b>such that he will no longer turn, etc.</b> So that you are not fit for Me to turn to your offering or take any thing willingly from your hand. <b>and sighing</b> an expression of sighing, that a person feels pain in his heart; demonisement in Old French, groaning. The source of all of them is (Ezek. 24:17), “Be silent in groaning” But if אֳנָקָה is an expression of a cry, where is the silence? The Targum of this word is דִמְדַנְקִין, and so did Jonathan translate (ibid. 30: 43) “And you shall sigh before yourselves ותְדַנְקוּן.” [This is] an expression of a person who roars and feels pain within himself.</html>
<html><b>Now did He not make one</b> The Holy One, blessed be He, made Adam and Eve first. <b>the rest of the spirits</b> The spirits and the souls. <b>had</b> Lit., to him were. They all came our from the first man. <b>Now what does the one seek</b> Now what does the one member of the couple seek to find accusations against his wife, who is his mate, who is the seed of God? What does he claim of her that he disgraces her? This is the wording of Jonathan’s translation, except that Jonathan renders: Now what does the one seek except seed of God? The explanation is correct except for the fact that the word הָאֶחָד is pointed with “zakef” mark, and the mark of the “zakef” separates the word מְבַקֵּש from joining וּמָה הָאֶחָד. It connects it to זֶרַע אֱ-לֹֹהִים. <b>He had a different spirit</b> His intention was not like your intention. He did not cast his eye upon her. He had a different intention. They said to him, <b>“Now what did the one seek?”</b> What was his intention? He said to them: To have seed of the Lord. Jonathan’s translation appeals to me, because neither in Scripture nor in the Mishnah do we find שְׁאָר being used as an expression of “other” - except where a person can explain it as an expression of residue, as in (Dan. 7: 19), “which devoured, broke in pieces, and stamped the residue with his feet.” In the language of the Mishnah (Sanh. 8b), “And others liable to death” - outside of those delineated. But in the expression for which אַחֵר is used, שְׁאָר is not used. <b>and you shall beware of your spirit, that it shall not deal treacherously with the wife of your youth</b> Your spirit shall not deal treacherously.</html>
<html><b>If you hate [her], send [her] away</b> Our Sages differ concerning it in tractate Gittin (90b). Some of them say: If you hate her, send her away with a bill of divorcement, so that she can marry someone else. <b>For injustice shall cover his garment</b> But this - is it proper to do, that you spread your cloak over her to keep her for you as your wife, and you provoke her and torment her constantly?</html>
<html><b>By your saying, “Every evildoer, etc., or Where is the God of judgment?”</b> Since you see that the way of the wicked prospers, and the righteous are afflicted and stumble, you say to yourselves, “One of these two ways is true: Either every evildoer is good in His sight, or [else] there is no judgment or judge to requite him. And so is the interpretation of the language of the verse: Every evildoer is good in His sight; therefore, He causes them to prosper. Or, if this is not so, where is the God of judgment, for He does not requite them.</html>