דברים, פרק כ״ח, פסוק ס״ג

A sharp and deeply difficult turning point occurs in the warnings given to the Israelites, as divine joy over the nation's prosperity flips into a promise of ruin. In the past, when the people followed God's paths, He rejoiced in guiding them through the ways of the world and blessing them with children [העמק דבר, שטיינזלץ]. During times of disaster, however, this action reverses into a goal of bringing the people to a state of lowliness, diminishing their human stature, and ultimately leading to actual death [העמק דבר].

A central question arises regarding how God could possibly rejoice in the downfall of the Israelites. The primary approach among commentators resolves this by noting a specific nuance in the language of joy. The phrasing indicates an action that causes joy in others, rather than expressing the personal joy of the one acting. Therefore, God Himself does not rejoice in the suffering of the wicked; rather, He will cause the enemies of Israel to feel joy and celebrate over the nation's destruction [רש״י, מזרחי, תורה תמימה, שפתי חכמים, רא״ש, תולדות יצחק, גור אריה, אבי עזר].

In contrast, another perspective views this divine joy as an expression of profound providence with a hidden positive purpose. The exact same love, wisdom, and care that brought the blessings are the forces bringing the suffering. This disaster does not stem from cruelty. Instead, it is a rebuke born of love, much like a father who disciplines his son out of deep concern for his future. The ultimate goal of the punishment is to cleanse the nation from the stains of sin and ensure their future merit. Therefore, there is a type of divine joy regarding this future restoration [רש״ר הירש, ביאור יש״ר, צרור המור]. In this context, it is important to remember that God is not harmed by sin, nor does He mourn over punishment in any familiar human sense [אבן עזרא].

Despite the harsh nature of these warnings, there is a unified understanding that this does not mean the absolute annihilation of the people. The punishment involves being forcefully uprooted, pushed away, and removed from the land [רש״י, אבן עזרא, ביאור יש״ר, שטיינזלץ]. The very fact that the punishment ends in exile and being scattered among the nations proves that the destruction is not total. In fact, being dispersed across the world serves as a built-in defense mechanism. When the nation is scattered, no single local enemy can wipe out the entire people at once [שפתי כהן]. These hardships are intended to awaken the Israelites to repentance throughout the long years of exile, but they will never lead to their final extinction [צרור המור, רש״ר הירש, העמק דבר].