Psalm 81, one of the psalms of Asaph, opens with a call to sing and shout joyfully to the God of Yaakov, and transitions from there into words of rebuke and promise. This part of the lesson examines the continuation of the psalm, from the verse "In distress you called and I rescued you" until its conclusion: the parallel between the distress in which Israel found itself in the days of the psalmist and the distress from which they emerged in Egypt, the warning against idolatry, the consequence of not listening, and the great promise at the conclusion of the psalm.
בַּצָּרָה קָרָאתָ וָאֲחַלְּצֶךָּ אֶעֶנְךָ בְּסֵתֶר רַעַם אֶבְחָנְךָ עַל מֵי מְרִיבָה סֶלָה׃ - In distress you called and I rescued you; I answered you in the secret place of thunder; I tested you at the waters of Merivah, Selah.
Before turning to the commentaries, it is necessary to clarify the correct reading of the word. Beneath the letter chet is a kamatz katan - even though printers often print it larger. This is a confusion created by publishers: to differentiate the kamatz katan from the kamatz gadol, they made the katan larger, and ever since, people refer to it as a "kamatz gadol" - which is incorrect. In truth, had they made it smaller, its name would have matched its shape. All these alterations - such as marking a sheva na with a rectangular shape compared to a round sheva nach - are modern innovations designed to make things easier for readers; the early scholars knew these rules from the principles of grammar and had no need for such symbols.
The essential point is this: the designations "kamatz katan" and "kamatz gadol" do not refer to the physical size of the mark, but rather to whether the vowel is classified among the long vowels or the short vowels. The rule is clear: when a sheva follows a long vowel, the sheva is vocal (sheva na); when a sheva follows a short vowel, the sheva is quiescent (sheva nach).
Accordingly, if the chet is read without a meteg, it is a kamatz katan, which is a short vowel, and consequently the nun that follows is quiescent: "Evchancha". Had there been a standard kamatz here (the standard kamatz gadol), the reading would be "Evchanecha", and the nun would be vocalized. And had there been a cholam - a cholam being a long vowel, whether full or defective - the reading would be "Evchoncha", since a long vowel causes the letter that follows it to take a sheva na.
Here, one must pay close attention: in some printings, a meteg (ga'ya) appears beneath the chet. The meteg is a small vertical line beneath the letter that accents and prolongs it. For example, "Merivah" with a meteg beneath the reish is read with elongation, as is "va'achaletzecha" with a meteg beneath the vav. Here, the meteg actually alters the vowelization: if there is a meteg beneath the chet, it is read "Evchoncha" with a sheva na; but if there is no meteg, it is read "Evchancha" with a sheva nach. Some editions print it one way, and some the other. In the siddur *Avodat Hashem* as well, the text reads "Evchancha".
An inquiry made with one of the foremost experts on Yemenite grammar, Adam Ben-Nun, who edited several works including *Torah Parashah Meforeshet*, clarified the Yemenite custom - whether "Evchancha" or "Evchoncha". He responded that the accepted custom among both the Shami and the Baladi traditions, across all Yemenite communities, was to read "Evchancha", and this is what one would hear from the elders of both groups. However, in recent years, as tradition has weakened among some, people have begun returning to the words of the Maharitz even in matters that are not the accepted practice. The Maharitz wrote that the nun is vocal (sheva na), "Evchoncha", contrary to the accepted practice, and following his ruling, some began to read it that way. But the accepted custom among the elders is "Evchancha", and so it appears in almost all books; an examination of Rav Mazuz's text also shows "Evchancha" - without a meteg, which means that the sheva on the nun is quiescent.
Rashi explains: Because of the distress of the Egyptian servitude, Israel cried out to Hashem, and the Holy One, Blessed is He, says - you called to Me in secret, between you and Me, and I answered you in thunder. It follows that the verse is structured according to the poetic principle of parallel clauses: when there are four parts, the first corresponds to the third, and the second corresponds to the fourth. Here, "In distress you called" corresponds to "in secret", while "and I rescued you - I answered you" corresponds to "in thunder". The cry was in secret, but the divine response came with a great sound of thunder, as the Holy One, Blessed is He, struck great plagues and brought Israel out of Egypt with a high hand.
And what is the meaning of "I tested you at the waters of Merivah, Selah"? Rashi explains: Even though it was revealed and known before Me that you were destined to rebel at the waters of Merivah, nevertheless I answered you in thunder and redeemed you with a great voice.
Radak explains: "In distress you called and I rescued you" - when you were in Egypt, you called out of distress and I rescued you, as it is written: "And their cry rose up to God from the labor", and "God heard their groaning". "I answered you in the secret place of thunder" is explained according to Rashi's interpretation. Radak also cites another explanation: "I answered you in secret" regarding the "thunder" that I thundered against Egypt; that is, the plagues were a great thunder to the Egyptians, whereas for Israel they were concealed - Israel did not feel them.
Based on this, another interpretation may be suggested. After all, there was one plague that did affect us - the plague of darkness. People may not remember it, as it occurred in darkness; but our Sages explain that there were wicked people among Israel who were unworthy of redemption and did not believe in it, and the Holy One, blessed be He, put them to death during the plague of darkness. We had light, and we conducted funerals and everything necessary, while the Egyptian was stuck in his place, grounded, under lockdown, completely unaware. Thus, "I answered you in the secret place of thunder" - what was thunderous judgment for the Egyptians was hidden from them regarding Israel. And why in secret? Because had the Egyptian known that Israel was also being stricken, his heart would have been emboldened to say: We thought God was on your side, yet behold, He strikes you as well! - and Pharaoh would have had yet another reason to harden his heart.
The Radak further explains the meaning of "thunder" here: "And Hashem looked down upon the camp of the Egyptians in a pillar of fire and cloud" - He gazed at them to cast fire and brimstone upon them, as the Targum translates there. This is similar to what is said in Psalm 77, "The voice of Your thunder was in the whirlwind," as explained there: through the clouds, the Holy One, blessed be He, thundered against the Egyptians who pursued Israel as they left Egypt.
And "I tested you at the waters of Merivah," according to the Radak: How much goodness have I bestowed upon you - I rescued you from Egyptian bondage, led you through the sea, and afterward tested you by making you thirsty, to see whether you would withstand the test and remember the miracles and wonders. Yet behold, you did not remember, for at Rephidim they rebelled concerning the water.
The Malbim explains that now as well, when we were in distress, Hashem answered us in secret: "In distress you called, and I delivered you" - He brought us forth to freedom from distress on this day, just as He delivered Yosef and decreed the years of plenty ahead of the seven years of famine. There too, we see that Hashem answered him in secret; outwardly it appeared that Pharaoh released him, but who truly freed him? The Holy One, blessed be He - "I heard a language that I knew not" - He declared that the time had come for Yosef to be released from prison. It took place in secret, beneath the "thunder" of the ministers and the king, which made it seem as though the decree originated with them, while in truth, "I answered you" - I am the One who saved you.
So it was in that generation as well: The Malbim explains that they suffered a drought, and this matter is woven into the psalm to attribute the miracles to the Holy One, blessed be He. Just as everything was concealed then, now too Hashem revealed Himself through thunder - seemingly a wholly natural phenomenon: there is thunder, there are clouds, and so it rains. The Holy One, blessed be He, says: "I answered you in the secret place of thunder" - I am the hidden One who brings this about, just as the thunder back then seemed to emanate from Pharaoh and the ministers, while in reality it was Hashem. And because they prayed for it, it says, "In distress you called, and I delivered you."
And "I tested you at the waters of Merivah" - he refers to the rains that fell as "waters of Merivah (strife)," echoing "the waters where the children of Israel contended with Hashem." Here too were waters over which the Holy One, blessed be He, contended with Israel, as we will see later in the psalm: through the waters He withheld, namely the rains, Hashem tested us to see whether we would heed His voice. A drought occurred because they rebelled against the word of Hashem, which parallels the waters of Merivah in the wilderness - where Israel also rebelled against the word of Hashem and brought about the waters of strife. This continued until we repented and Hashem brought down the rain. And "Selah," as the Malbim consistently explains, indicates: up to here, the subject is complete.
שְׁמַע עַמִּי וְאָעִידָה בָּךְ יִשְׂרָאֵל אִם תִּשְׁמַע לִי׃ לֹא יִהְיֶה בְךָ אֵל זָר וְלֹא תִשְׁתַּחֲוֶה לְאֵל נֵכָר׃ אָנֹכִי ה' אֱלֹהֶיךָ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם הַרְחֶב פִּיךָ וַאֲמַלְאֵהוּ׃ - "Hear, My people, and I will testify to you; Israel, if you will listen to Me! There shall be no strange god within you, nor shall you bow before an alien god. I am Hashem your God, Who brought you up from the land of Egypt; open wide your mouth and I will fill it."
The Malbim continues: "And I will testify to you" - I warn you that if you worship idols, the rains will not fall in their due season. As we read in the second paragraph of the Shema: "And He will shut up the heavens so that there will be no rain" - and when does this happen? "Lest your heart be deceived, and you turn aside and serve other gods." This is the warning: "Israel, if you will listen to Me" - "There shall be no strange god within you," and then, "Open wide your mouth and I will fill it." Thus, what was said earlier, "I tested you at the waters of Merivah" - He tested them and warned them by withholding the rain; that was the test, and this was the warning.
"I am Hashem your God" - as has been explained several times according to the Malbim, "your God" (Elohecha) refers to God whose Name is associated with you through individual providence (hashgachah pratit), in contrast to "Elohim," which denotes the great God Who rules over everything. "Your God" - the One Who governs you through individual providence, having designated you as My special portion. If so, you certainly must not worship stars or celestial constellations, for I have taken you unto Myself. Open wide your mouth, therefore, and I will fill it with all good. Thus Hashem warns them through water, and thus He tests them through the rains - for throughout the generations, the rains serve as a test: if we adopt an alien god, Hashem punishes us by withholding rain, just as occurred at the waters of Merivah. Notice how throughout, the Malbim explains that the psalmist draws an analogy between the distress in his own generation and Israel's situation during the Exodus from Egypt.
Rashi explains: After everything I have done on your behalf, it is fitting that you listen to Me. And what is this listening? "There shall be no strange god within you" - that you should place your trust in no other power except the Holy One, blessed be He, alone, Who brought you up from Egypt.
Radak explains the word "in you" according to the plain sense of the verse: "There shall be no strange god in you" - it must not be found with you. "Nor shall you bow down to an alien god" - a god belonging to others. That is to say, it is not enough to say, "I have none in my home"; if you go to someone else to worship idols there, or enter their house of prayer, this too is included in the prohibition. Remember that I, Hashem, brought you up from the land of Egypt.
The Gemara in Shabbat 105b expounds "in you" homiletically: Which is the strange god that is found inside a person's heart? You must say, this is the yetzer hara (the evil inclination). The yetzer is literally "in you." And what does "There shall be no strange god in you" mean? Do not cultivate it, do not listen to it; nullify the yetzer hara.
The Malbim distinguishes between an "el zar" (strange god) and an "el nechar" (alien god): *nechar* is worse than *zar*. He has already noted this in several places, such as in Yeshayahu 28 and elsewhere. *Nechar* denotes something entirely foreign, as in the verse, "I have become a stranger to my brothers, an alien (*venochri*) to my mother's sons." Therefore, "There shall be no strange god in you" - in your heart - refers to idolatrous thought; "nor shall you bow down to an alien god" - in actual deed. This corresponds directly to "You shall have no other gods before Me": neither in thought nor in action. All of this, the Malbim explains, is a condition contingent upon the word "if" - "if you will listen to Me." And how is this listening expressed? That you harbor no strange god within you, and that you do not bow down to an alien god. The reason being: "I am Hashem your God Who brought you up from the land of Egypt," especially since at the Exodus from Egypt and at the giving of the Torah you were already commanded this explicitly: "I am Hashem your God... You shall have no other gods before Me."
"Open wide your mouth and I will fill it" - Rashi explains: Open your mouth to ask for all your heart's desires, and I will fulfill it according to whatever you request. Radak explains: "I am Hashem your God" - recognize the reality of the Creator in your mind, and remember the benevolence of His bringing you out of the land of Egypt, and then open your mouth to ask, and I will grant all your requests. And on what condition? "If you will listen to Me" - that we do not stray from the path. Then you will suffer neither hunger nor thirst nor any lack, just as the Torah promises: "If you walk in My statutes."
וְלֹא שָׁמַע עַמִּי לְקוֹלִי וְיִשְׂרָאֵל לֹא אָבָה לִי׃ וָאֲשַׁלְּחֵהוּ בִּשְׁרִירוּת לִבָּם יֵלְכוּ בְּמוֹעֲצוֹתֵיהֶם׃ - "But My people did not listen to My voice, and Israel did not want Me. So I let them go after the stubbornness of their heart; they followed their own counsels."
Radak explains that the verse speaks of their failure to listen in the Wilderness, in the days of the Judges, and during the era of the Kings after David and Shlomo. The era of David and Shlomo was still a period of righteous men relatively speaking, but after them, the kings of Israel were wicked, every single one of them, whereas among the kings of Yehudah there were still righteous leaders. Thus you see: "My people did not listen to My voice," and even "did not want Me" - they had no desire to listen to Me.
The Malbim explains: Because Israel did not listen to His voice and worshipped idols, the next verse follows: "So I let them go after the stubbornness of their heart." I cast them away from before My presence, I removed My providence from them, and therefore rain does not fall in its proper season. Yet despite all this, "they followed their own counsels" - they persist in their original schemes and counsels, refusing to alter them or turn away from their corrupt path, and their suffering fails to bring them to repentance.
And what is the difference between "My people" (*ami*) and "Israel"? The Malbim explains: "Israel" is the title of their intrinsic greatness, related to dominion and nobility (*serarah*); "My people" denotes their distinction as Hashem's nation, close and subservient to Him. By virtue of their subjugation to Him, they are duty-bound to heed His voice - and regarding this it is said, "But My people did not listen to My voice": the nation I brought forth to be a people unto Me did not heed what was incumbent upon them by their very existence. And by virtue of the noble stature of "Israel," they ought to have yearned of their own accord to perform Hashem's will - and regarding this it states, "and Israel did not want Me."
"*Avah*" (wanted) is an expression of will and longing. Even though it is spelled with the letters *alef-bet-heh* (as in "my brother-in-law refuses [*lo avah*]"), it shares the root meaning of *ivah* with a *vav* ("He desired [*ivah*] it for His dwelling"), as well as *ta'avah* (desire) and *evyonah* (craving) - all denoting the concept of human will. We see that the *bet* and the *vav* are conceptually related here, even though their actual pronunciation is distinct - one is a *bet* and the other is a *vav*. The modern tendency to pronounce the *vav* like a *bet* is a corruption. "Observe the month of Aviv" - and not "Ha-ivv"; "You shall fear every man his mother and his father (*aviv*)" - *aviv* (father) and *Aviv* (spring) are two distinct words. A similar error is found in the wording "by means of chupah and kiddushin": because people pronounced the *vav* like a *bet*, it is no longer clear whether the text means *b'kiddushin* with a soft *bet* (a soft *bet* at the beginning of the word, since an *Ehevi* letter precedes it - "chupah" ends with a *heh*, which removes the dagesh) or *v'kiddushin* with a *vav*. In any event, regarding our subject: "did not want" (*lo avah*) signifies desire, and Israel, in accordance with their noble standing, ought to have yearned for the service of Hashem. This is why the psalm later states, "If only My people would listen to Me, if Israel would walk in My ways" - that by virtue of their greatness as Israel, it was fitting for them to walk in the service of Hashem of their own initiative, and not merely out of compulsion and divine demand.
And what is the meaning of "after the stubbornness of their heart" (*bishtrirut libam*)? Rashi explains that it is related to vision, as in "I see him, but not now; I behold him (*ashurenu*), but not near," and as in "daughters stepped over the wall (*shur*)." Why is a wall called a *shur*? Because through it people would watch - ascending the wall to gaze into the distance, *lashur*. Similarly, "He looks upon (*yashor*) men" - *shur* denotes seeing. Other commentators explain that *sherirut* is related to *shrir* (muscle) and the stubborn firmness of the heart. According to this, "So I let them go after the stubbornness of their heart" means: I will leave them to follow the stubborn obstinacy of their hearts. This is akin to the legal formula "clear, firm, and enduring" (*barir vesharir vekayam*), and related to *le'asher* and *le'ashrer* (to confirm, to ratify), signifying strength and force. And then "they followed their own counsels" - following the very advice they devised for themselves.
לוּ עַמִּי שֹׁמֵעַ לִי יִשְׂרָאֵל בִּדְרָכַי יְהַלֵּכוּ׃ כִּמְעַט אוֹיְבֵיהֶם אַכְנִיעַ וְעַל צָרֵיהֶם אָשִׁיב יָדִי׃ - If only My people would listen to Me, if Israel would walk in My ways! In an instant I would subdue their enemies, and turn My hand against their oppressors.
With all the rebuke, the Holy One, blessed be He, says that the matter is still in their hands: if only from now on they would listen to Me and walk in My ways. And if they do so - "In an instant I would subdue their enemies."
Many are puzzled by this verse: Could it be that Hashem can subdue them only "almost" (kim'at), and not completely eradicate them? Rather, Rashi explains "kim'at" as meaning in a short time, as if it were written "bim'at" - in a brief moment I would subdue their enemies. "And turn My hand against their oppressors" - I would strike them a blow with My hand. Ibn Ezra likewise explains "kim'at" as "in a short time," and so does Radak. The holy Alshich, however, explains "kim'at" as something slight and effortless: as if they were few in number, so would I subdue their enemies. Of course, this phrasing is adapted to human terms, for with the Holy One, blessed be He, there is no restraint to save by many or by few; rather, it is like a person saying, "I overcame them as though they were a single man," as though they were few.
Another beautiful interpretation can be cited here, although it is not the literal meaning (peshat) of the verse: "Kim'at oyveihem akhnia" - the Holy One, blessed be He, says: I do not wait until they become full-fledged enemies; rather, already at the stage where they are "almost enemies," one step prior, I subdue them; "and upon their oppressors" - those who already distress them in practice - "I would turn My hand" to strike them. And why is this not the peshat? Because the cantillation marks (te'amim) do not support it: the pause is after "kim'at" - "kim'at - oyveihem akhnia" - whereas according to this interpretation, it should have been "kim'at oyveihem - akhnia."
The Malbim explains that "kim'at" connects to the preceding verse: "If only My people would listen to Me, if Israel would walk in My ways even a little (kim'at)" - that is, even if they begin to walk in My ways just a little, immediately "I would subdue their enemies, and turn My hand against their oppressors." And what is the difference between an oyev (enemy) and a tzar (oppressor)? A tzar is one who actively oppresses in practice, which is why concerning him it says "I would turn My hand" - an actual physical blow; whereas an oyev is an enemy in his heart who seeks harm internally, and therefore concerning him it says "I would subdue" - that Hashem will subdue his heart, measure for measure.
מְשַׂנְאֵי ה' יְכַחֲשׁוּ לוֹ וִיהִי עִתָּם לְעוֹלָם׃ - Those who hate Hashem would deny Him, and their time would endure forever.
Radak explains that the verse refers back to the nations of the world: in the future they will be brought to judgment, and the Holy One, blessed be He, will hold them accountable for what they did to Israel, and they will deny it and claim they did nothing to them. "Yekhachashu" is an expression of falsehood and denial, as in "and they will cringe before you (veyikhachashu lakh)." "And their time would be forever" - the era and time of blessing that began with goodness would have continued forever, without interruption and without change; had we listened to the Holy One, blessed be He, and walked in His ways, we would have enjoyed continuous blessing and abundance.
Metzudat David explains that "those who hate Hashem" are those who hate Israel, for whoever hates us, as it were, hates Hashem; and we have already mentioned several times that any nation that wages war against us is considered as waging war against the Holy One, blessed be He. And they will deny it, saying, "We did not hate them," so as to avoid punishment.
Ibn Ezra explains "yekhachashu" not from the root of falsehood, but from the root of emaciation and thinness (kachash), as in "my flesh is emaciated (kachash) from lack of oil." According to this: because they are haters of Hashem, they will become emaciated, as it is written, "and your enemies shall cringe before you (veyikhachashu oyvekha lakh)" - your enemies will become emaciated, "for you" meaning for your sake and your benefit; the meaning being that they will become powerless. Here too, they will become like lean, powerless beings before Hashem and before Israel.
The Malbim explains that this verse completes the previous one, as if it were written: "And against their oppressors I would turn My hand, and against the haters of Hashem who deny Him I would turn My hand." This follows the principle we have explained several times, where one word serves two clauses - as in "For He did not set our portion like theirs, nor our lot like that of all their multitude," where "and did not set" is understood as repeated. Here too: "In an instant I would subdue their enemies, and turn My hand against their oppressors," and likewise against the haters of Hashem who deny His existence - who do not acknowledge the Master of the World - against them too I would turn My hand, destroying the persecutors of Israel and the haters of Hashem. "And their time would be forever" - the time of their retribution will arrive, their appointed hour will come; but then it will be an everlasting subjugation, a downfall from which there is no recovery.
The Malbim adds a distinction between these three terms: the tzar (oppressor) causes distress in practice, the oyev (enemy) is hostile in heart and actively seeks harm, while the soneh (hater) does not necessarily seek harm actively, but rather separates and distances himself. Therefore it says "mesan'ei Hashem" - those who distance themselves from Hashem. And the Malbim notes with grammatical precision: "mesan'ei" is in the causative form, indicating that one causes others to hate Him as well. It is not written "sone'ei Hashem" (haters of Hashem), but "mesan'ei Hashem" - they cause Hashem to be despised by humanity.
And so Chazal expounded on the verse, "all who hate Me love death" - do not read *mesan'ai* ("those who hate Me"), but rather *masni'ai* ("those who cause Me to be hated"): these are the ones who cause the Holy One, blessed be He, to be hated by the world. And these are the gravest matters of all. Nothing is more evil and bitter than an instigator and enticer (*meisis u'madiach*), and nothing is more evil and bitter than one who makes the Holy One, blessed be He, hated. For when a person sins for himself, he can claim, "My desires overpowered me"; but when you become a mouthpiece to cause the Holy One, blessed be He, to be hated, you have made it your goal to wage war against Hashem - and nothing is worse than that. Therefore, one does not advance arguments in defense of an instigator (*ein to'anim l'meisis*): for someone who entices others, we do not raise any defense in his favor; rather, a death sentence is decreed, and he is taken to be put to death immediately, without delaying to consider, "Perhaps there is some merit to be found for him." So too we find with the primordial serpent: the Holy One, blessed be He, immediately told him, "Because you have done this," and punished him, without asking him for his reasons. He questioned Adam, He questioned Chavah, but He did not question the serpent - because the serpent had the status of an instigator, one who actively caused Hashem to be hated.
וַיַּאֲכִילֵהוּ מֵחֵלֶב חִטָּה וּמִצּוּר דְּבַשׁ אַשְׂבִּיעֶךָּ׃ - "He would feed him with the finest wheat, and with honey from the rock I would satisfy you."
Asaf concludes: Hashem would feed Israel with the finest wheat - the choicest grain, for *chelev* ("fat") always denotes the highest quality, the prime portion of the wheat. "And with honey from the rock I would satisfy you" - from the rock He would satisfy them with honey, when they walk in His ways. And Rashi cites the verse, "He would nurse him with honey from the rock, and oil from the flinty boulder."
In its plain sense, "and with honey from the rock I would satisfy you" is a metaphor, for a rock does not yield honey, nor does flint produce oil. Rather, the verse means: from the place as unyielding as rock - from there the Holy One, blessed be He, will grant you great delicacies. All the mighty nations that stand like rock, I will subdue before you, and from them you will receive honey, from them you will receive oil, and from them great abundance will come to you.
The Malbim explains: Hashem would feed Israel from the finest wheat and satisfy them with honey from the rock - meaning that even the parched rock would flow with honey from the magnitude of the blessing. This is an extreme expression of abundance, that even the stone and rock would yield honey, in the sense of "He would nurse him with honey from the rock."
In this part of the psalm, the Psalmist draws an analogy between the distress of his own generation and the redemption from Egypt: just as there Israel called out in secret and Hashem answered in thunder - and in the secrecy of the thunder He was the true Savior, even though it appeared as if Pharaoh and his ministers were the ones granting release - so too with the drought and the subsequent rainfall in the Psalmist's generation, which were the "waters of Merivah" through which Hashem tested Israel. The warning is singular: "There shall be no alien god within you," neither in thought nor in deed, and then, "Open wide your mouth and I will fill it." Israel did not listen and did not desire, and therefore they were abandoned to the stubbornness of their hearts, and providence was withdrawn. Yet despite all this, the doorway remains open: "If only My people would listen to Me" - even with the smallest beginning of walking in Hashem's ways, He would immediately subdue their enemies within their hearts, turn His hand against the oppressors and those who cause His Name to be hated, feed His people with the finest wheat, and satisfy them with honey from the rock.