(ג) אִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּ וְאֶת־מִצְוֺתַ֣י תִּשְׁמְר֔וּ וַעֲשִׂיתֶ֖ם אֹתָֽם׃ (ד) וְנָתַתִּ֥י גִשְׁמֵיכֶ֖ם בְּעִתָּ֑ם וְנָתְנָ֤ה הָאָ֙רֶץ֙ יְבוּלָ֔הּ וְעֵ֥ץ הַשָּׂדֶ֖ה יִתֵּ֥ן פִּרְיֽוֹ׃ (ה) וְהִשִּׂ֨יג לָכֶ֥ם דַּ֙יִשׁ֙ אֶת־בָּצִ֔יר וּבָצִ֖יר יַשִּׂ֣יג אֶת־זָ֑רַע וַאֲכַלְתֶּ֤ם לַחְמְכֶם֙ לָשֹׂ֔בַע וִֽישַׁבְתֶּ֥ם לָבֶ֖טַח בְּאַרְצְכֶֽם׃ (ו) וְנָתַתִּ֤י שָׁלוֹם֙ בָּאָ֔רֶץ וּשְׁכַבְתֶּ֖ם וְאֵ֣ין מַחֲרִ֑יד וְהִשְׁבַּתִּ֞י חַיָּ֤ה רָעָה֙ מִן־הָאָ֔רֶץ וְחֶ֖רֶב לֹא־תַעֲבֹ֥ר בְּאַרְצְכֶֽם׃ (ז) וּרְדַפְתֶּ֖ם אֶת־אֹיְבֵיכֶ֑ם וְנָפְל֥וּ לִפְנֵיכֶ֖ם לֶחָֽרֶב׃ (ח) וְרָדְפ֨וּ מִכֶּ֤ם חֲמִשָּׁה֙ מֵאָ֔ה וּמֵאָ֥ה מִכֶּ֖ם רְבָבָ֣ה יִרְדֹּ֑פוּ וְנָפְל֧וּ אֹיְבֵיכֶ֛ם לִפְנֵיכֶ֖ם לֶחָֽרֶב׃ (ט) וּפָנִ֣יתִי אֲלֵיכֶ֔ם וְהִפְרֵיתִ֣י אֶתְכֶ֔ם וְהִרְבֵּיתִ֖י אֶתְכֶ֑ם וַהֲקִימֹתִ֥י אֶת־בְּרִיתִ֖י אִתְּכֶֽם׃ (י) וַאֲכַלְתֶּ֥ם יָשָׁ֖ן נוֹשָׁ֑ן וְיָשָׁ֕ן מִפְּנֵ֥י חָדָ֖שׁ תּוֹצִֽיאוּ׃ (יא) וְנָתַתִּ֥י מִשְׁכָּנִ֖י בְּתוֹכְכֶ֑ם וְלֹֽא־תִגְעַ֥ל נַפְשִׁ֖י אֶתְכֶֽם׃ (יב) וְהִתְהַלַּכְתִּי֙ בְּת֣וֹכְכֶ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹקִ֑ים וְאַתֶּ֖ם תִּהְיוּ־לִ֥י לְעָֽם׃ (יג) אֲנִ֞י ה' אֱלֹֽקֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם מִֽהְיֹ֥ת לָהֶ֖ם עֲבָדִ֑ים וָאֶשְׁבֹּר֙ מֹטֹ֣ת עֻלְּכֶ֔ם וָאוֹלֵ֥ךְ אֶתְכֶ֖ם קֽוֹמְמִיּֽוּת׃ {פ}
(יד) וְאִם־לֹ֥א תִשְׁמְע֖וּ לִ֑י וְלֹ֣א תַעֲשׂ֔וּ אֵ֥ת כׇּל־הַמִּצְוֺ֖ת הָאֵֽלֶּה׃ (טו) וְאִם־בְּחֻקֹּתַ֣י תִּמְאָ֔סוּ וְאִ֥ם אֶת־מִשְׁפָּטַ֖י תִּגְעַ֣ל נַפְשְׁכֶ֑ם לְבִלְתִּ֤י עֲשׂוֹת֙ אֶת־כׇּל־מִצְוֺתַ֔י לְהַפְרְכֶ֖ם אֶת־בְּרִיתִֽי׃ (טז) אַף־אֲנִ֞י אֶֽעֱשֶׂה־זֹּ֣את לָכֶ֗ם וְהִפְקַדְתִּ֨י עֲלֵיכֶ֤ם בֶּֽהָלָה֙ אֶת־הַשַּׁחֶ֣פֶת וְאֶת־הַקַּדַּ֔חַת מְכַלּ֥וֹת עֵינַ֖יִם וּמְדִיבֹ֣ת נָ֑פֶשׁ וּזְרַעְתֶּ֤ם לָרִיק֙ זַרְעֲכֶ֔ם וַאֲכָלֻ֖הוּ אֹיְבֵיכֶֽם׃ (יז) וְנָתַתִּ֤י פָנַי֙ בָּכֶ֔ם וְנִגַּפְתֶּ֖ם לִפְנֵ֣י אֹיְבֵיכֶ֑ם וְרָד֤וּ בָכֶם֙ שֹֽׂנְאֵיכֶ֔ם וְנַסְתֶּ֖ם וְאֵין־רֹדֵ֥ף אֶתְכֶֽם׃ (יח) וְאִ֨ם־עַד־אֵ֔לֶּה לֹ֥א תִשְׁמְע֖וּ לִ֑י וְיָסַפְתִּי֙ לְיַסְּרָ֣ה אֶתְכֶ֔ם שֶׁ֖בַע עַל־חַטֹּאתֵיכֶֽם׃ (יט) וְשָׁבַרְתִּ֖י אֶת־גְּא֣וֹן עֻזְּכֶ֑ם וְנָתַתִּ֤י אֶת־שְׁמֵיכֶם֙ כַּבַּרְזֶ֔ל וְאֶֽת־אַרְצְכֶ֖ם כַּנְּחֻשָֽׁה׃ (כ) וְתַ֥ם לָרִ֖יק כֹּחֲכֶ֑ם וְלֹֽא־תִתֵּ֤ן אַרְצְכֶם֙ אֶת־יְבוּלָ֔הּ וְעֵ֣ץ הָאָ֔רֶץ לֹ֥א יִתֵּ֖ן פִּרְיֽוֹ׃ (כא) וְאִם־תֵּֽלְכ֤וּ עִמִּי֙ קֶ֔רִי וְלֹ֥א תֹאב֖וּ לִשְׁמֹ֣עַֽ לִ֑י וְיָסַפְתִּ֤י עֲלֵיכֶם֙ מַכָּ֔ה שֶׁ֖בַע כְּחַטֹּאתֵיכֶֽם׃ (כב) וְהִשְׁלַחְתִּ֨י בָכֶ֜ם אֶת־חַיַּ֤ת הַשָּׂדֶה֙ וְשִׁכְּלָ֣ה אֶתְכֶ֔ם וְהִכְרִ֙יתָה֙ אֶת־בְּהֶמְתְּכֶ֔ם וְהִמְעִ֖יטָה אֶתְכֶ֑ם וְנָשַׁ֖מּוּ דַּרְכֵיכֶֽם׃ (כג) וְאִ֨ם־בְּאֵ֔לֶּה לֹ֥א תִוָּסְר֖וּ לִ֑י וַהֲלַכְתֶּ֥ם עִמִּ֖י קֶֽרִי׃ (כד) וְהָלַכְתִּ֧י אַף־אֲנִ֛י עִמָּכֶ֖ם בְּקֶ֑רִי וְהִכֵּיתִ֤י אֶתְכֶם֙ גַּם־אָ֔נִי שֶׁ֖בַע עַל־חַטֹּאתֵיכֶֽם׃ (כה) וְהֵבֵאתִ֨י עֲלֵיכֶ֜ם חֶ֗רֶב נֹקֶ֙מֶת֙ נְקַם־בְּרִ֔ית וְנֶאֱסַפְתֶּ֖ם אֶל־עָרֵיכֶ֑ם וְשִׁלַּ֤חְתִּי דֶ֙בֶר֙ בְּת֣וֹכְכֶ֔ם וְנִתַּתֶּ֖ם בְּיַד־אוֹיֵֽב׃ (כו) בְּשִׁבְרִ֣י לָכֶם֮ מַטֵּה־לֶ֒חֶם֒ וְ֠אָפ֠וּ עֶ֣שֶׂר נָשִׁ֤ים לַחְמְכֶם֙ בְּתַנּ֣וּר אֶחָ֔ד וְהֵשִׁ֥יבוּ לַחְמְכֶ֖ם בַּמִּשְׁקָ֑ל וַאֲכַלְתֶּ֖ם וְלֹ֥א תִשְׂבָּֽעוּ׃ {ס} (כז) וְאִ֨ם־בְּזֹ֔את לֹ֥א תִשְׁמְע֖וּ לִ֑י וַהֲלַכְתֶּ֥ם עִמִּ֖י בְּקֶֽרִי׃ (כח) וְהָלַכְתִּ֥י עִמָּכֶ֖ם בַּחֲמַת־קֶ֑רִי וְיִסַּרְתִּ֤י אֶתְכֶם֙ אַף־אָ֔נִי שֶׁ֖בַע עַל־חַטֹּאתֵיכֶֽם׃ (כט) וַאֲכַלְתֶּ֖ם בְּשַׂ֣ר בְּנֵיכֶ֑ם וּבְשַׂ֥ר בְּנֹתֵיכֶ֖ם תֹּאכֵֽלוּ׃ (ל) וְהִשְׁמַדְתִּ֞י אֶת־בָּמֹֽתֵיכֶ֗ם וְהִכְרַתִּי֙ אֶת־חַמָּ֣נֵיכֶ֔ם וְנָֽתַתִּי֙ אֶת־פִּגְרֵיכֶ֔ם עַל־פִּגְרֵ֖י גִּלּוּלֵיכֶ֑ם וְגָעֲלָ֥ה נַפְשִׁ֖י אֶתְכֶֽם׃ (לא) וְנָתַתִּ֤י אֶת־עָֽרֵיכֶם֙ חׇרְבָּ֔ה וַהֲשִׁמּוֹתִ֖י אֶת־מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם׃ (לב) וַהֲשִׁמֹּתִ֥י אֲנִ֖י אֶת־הָאָ֑רֶץ וְשָֽׁמְמ֤וּ עָלֶ֙יהָ֙ אֹֽיְבֵיכֶ֔ם הַיֹּשְׁבִ֖ים בָּֽהּ׃ (לג) וְאֶתְכֶם֙ אֱזָרֶ֣ה בַגּוֹיִ֔ם וַהֲרִיקֹתִ֥י אַחֲרֵיכֶ֖ם חָ֑רֶב וְהָיְתָ֤ה אַרְצְכֶם֙ שְׁמָמָ֔ה וְעָרֵיכֶ֖ם יִהְי֥וּ חׇרְבָּֽה׃ (לד) אָז֩ תִּרְצֶ֨ה הָאָ֜רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ כֹּ֚ל יְמֵ֣י הׇשַּׁמָּ֔הֿ וְאַתֶּ֖ם בְּאֶ֣רֶץ אֹיְבֵיכֶ֑ם אָ֚ז תִּשְׁבַּ֣ת הָאָ֔רֶץ וְהִרְצָ֖ת אֶת־שַׁבְּתֹתֶֽיהָ׃ (לה) כׇּל־יְמֵ֥י הׇשַּׁמָּ֖הֿ תִּשְׁבֹּ֑ת אֵ֣ת אֲשֶׁ֧ר לֹֽא־שָׁבְתָ֛ה בְּשַׁבְּתֹתֵיכֶ֖ם בְּשִׁבְתְּכֶ֥ם עָלֶֽיהָ׃ (לו) וְהַנִּשְׁאָרִ֣ים בָּכֶ֔ם וְהֵבֵ֤אתִי מֹ֙רֶךְ֙ בִּלְבָבָ֔ם בְּאַרְצֹ֖ת אֹיְבֵיהֶ֑ם וְרָדַ֣ף אֹתָ֗ם ק֚וֹל עָלֶ֣ה נִדָּ֔ף וְנָס֧וּ מְנֻֽסַת־חֶ֛רֶב וְנָפְל֖וּ וְאֵ֥ין רֹדֵֽף׃ (לז) וְכָשְׁל֧וּ אִישׁ־בְּאָחִ֛יו כְּמִפְּנֵי־חֶ֖רֶב וְרֹדֵ֣ף אָ֑יִן וְלֹא־תִֽהְיֶ֤ה לָכֶם֙ תְּקוּמָ֔ה לִפְנֵ֖י אֹֽיְבֵיכֶֽם׃ (לח) וַאֲבַדְתֶּ֖ם בַּגּוֹיִ֑ם וְאָכְלָ֣ה אֶתְכֶ֔ם אֶ֖רֶץ אֹיְבֵיכֶֽם׃ (לט) וְהַנִּשְׁאָרִ֣ים בָּכֶ֗ם יִמַּ֙קּוּ֙ בַּֽעֲוֺנָ֔ם בְּאַרְצֹ֖ת אֹיְבֵיכֶ֑ם וְאַ֛ף בַּעֲוֺנֹ֥ת אֲבֹתָ֖ם אִתָּ֥ם יִמָּֽקּוּ׃ (מ) וְהִתְוַדּ֤וּ אֶת־עֲוֺנָם֙ וְאֶת־עֲוֺ֣ן אֲבֹתָ֔ם בְּמַעֲלָ֖ם אֲשֶׁ֣ר מָֽעֲלוּ־בִ֑י וְאַ֕ף אֲשֶׁר־הָֽלְכ֥וּ עִמִּ֖י בְּקֶֽרִי׃ (מא) אַף־אֲנִ֗י אֵלֵ֤ךְ עִמָּם֙ בְּקֶ֔רִי וְהֵבֵאתִ֣י אֹתָ֔ם בְּאֶ֖רֶץ אֹיְבֵיהֶ֑ם אוֹ־אָ֣ז יִכָּנַ֗ע לְבָבָם֙ הֶֽעָרֵ֔ל וְאָ֖ז יִרְצ֥וּ אֶת־עֲוֺנָֽם׃ (מב) וְזָכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַעֲק֑וֹב וְאַף֩ אֶת־בְּרִיתִ֨י יִצְחָ֜ק וְאַ֨ף אֶת־בְּרִיתִ֧י אַבְרָהָ֛ם אֶזְכֹּ֖ר וְהָאָ֥רֶץ אֶזְכֹּֽר׃ (מג) וְהָאָ֩רֶץ֩ תֵּעָזֵ֨ב מֵהֶ֜ם וְתִ֣רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ בׇּהְשַׁמָּהֿ֙ מֵהֶ֔ם וְהֵ֖ם יִרְצ֣וּ אֶת־עֲוֺנָ֑ם יַ֣עַן וּבְיַ֔עַן בְּמִשְׁפָּטַ֣י מָאָ֔סוּ וְאֶת־חֻקֹּתַ֖י גָּעֲלָ֥ה נַפְשָֽׁם׃ (מד) וְאַף־גַּם־זֹ֠את בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם כִּ֛י אֲנִ֥י ה' אֱלֹהֵיהֶֽם׃ (מה) וְזָכַרְתִּ֥י לָהֶ֖ם בְּרִ֣ית רִאשֹׁנִ֑ים אֲשֶׁ֣ר הוֹצֵֽאתִי־אֹתָם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם לְעֵינֵ֣י הַגּוֹיִ֗ם לִהְי֥וֹת לָהֶ֛ם לֵאלֹקִ֖ים אֲנִ֥י ה'׃ (מו) אֵ֠לֶּה הַֽחֻקִּ֣ים וְהַמִּשְׁפָּטִים֮ וְהַתּוֹרֹת֒ אֲשֶׁר֙ נָתַ֣ן ה' בֵּינ֕וֹ וּבֵ֖ין בְּנֵ֣י יִשְׂרָאֵ֑ל בְּהַ֥ר סִינַ֖י בְּיַד־מֹשֶֽׁה׃ {פ}
(3) If you follow My laws and faithfully observe My commandments, (4) I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit. (5) Your threshing shall overtake the vintage, and your vintage shall overtake the sowing; you shall eat your fill of bread and dwell securely in your land. (6) I will grant peace in the land, and you shall lie down untroubled by anyone; I will give the land respite from vicious beasts, and no sword shall cross your land. (7) [Your army] shall give chase to your enemies, and they shall fall before you by the sword. (8) Five of you shall give chase to a hundred, and a hundred of you shall give chase to ten thousand; your enemies shall fall before you by the sword. (9) I will look with favor upon you, and make you fertile and multiply you; and I will maintain My covenant with you. (10) You shall eat old grain long stored, and you shall have to clear out the old to make room for the new. (11) I will establish My abode in your midst, and I will not spurn you. (12) I will be ever present in your midst: I will be your God, and you shall be My people. (13) I ה׳ am your God who brought you out from the land of the Egyptians to be their slaves no more, who broke the bars of your yoke and made you walk erect. (14) But if you do not obey Me and do not observe all these commandments, (15) if you reject My laws and spurn My rules, so that you do not observe all My commandments and you break My covenant, (16) I in turn will do this to you: I will wreak misery upon you—consumption and fever, which cause the eyes to pine and the body to languish; you shall sow your seed to no purpose, for your enemies shall eat it. (17) I will set My face against you: you shall be routed by your enemies, and your foes shall dominate you. You shall flee though none pursues. (18) And if, for all that, you do not obey Me, I will go on to discipline you sevenfold for your sins, (19) and I will break your proud glory. I will make your skies like iron and your earth like copper, (20) so that your strength shall be spent to no purpose. Your land shall not yield its produce, nor shall the trees of the land yield their fruit. (21) And if you remain hostile toward Me and refuse to obey Me, I will go on smiting you sevenfold for your sins. (22) I will loose wild beasts against you, and they shall bereave you of your children and wipe out your cattle. They shall decimate you, and your roads shall be deserted. (23) And if these things fail to discipline you for Me, and you remain hostile to Me, (24) I too will remain hostile to you: I in turn will smite you sevenfold for your sins. (25) I will bring a sword against you to wreak vengeance for the covenant; and if you withdraw into your cities, I will send pestilence among you, and you shall be delivered into enemy hands. (26) When I break your staff of bread, ten women shall bake your bread in a single oven; they shall dole out your bread by weight, and though you eat, you shall not be satisfied. (27) But if, despite this, you disobey Me and remain hostile to Me, (28) I will act against you in wrathful hostility; I, for My part, will discipline you sevenfold for your sins. (29) You shall eat the flesh of your sons and the flesh of your daughters. (30) I will destroy your cult places and cut down your incense stands, and I will heap your carcasses upon your lifeless fetishes. I will spurn you. (31) I will lay your cities in ruin and make your sanctuaries desolate, and I will not savor your pleasing odors. (32) I will make the land desolate, so that your enemies who settle in it shall be appalled by it. (33) And you I will scatter among the nations, and I will unsheath the sword against you. Your land shall become a desolation and your cities a ruin. (34) Then shall the land make up for its sabbath years throughout the time that it is desolate and you are in the land of your enemies; then shall the land rest and make up for its sabbath years. (35) Throughout the time that it is desolate, it shall observe the rest that it did not observe in your sabbath years while you were dwelling upon it. (36) As for those of you who survive, I will cast a faintness into their hearts in the land of their enemies. The sound of a driven leaf shall put them to flight. Fleeing as though from the sword, they shall fall though none pursues. (37) With no one pursuing, they shall stumble over one another as before the sword. You shall not be able to stand your ground before your enemies, (38) but shall perish among the nations; and the land of your enemies shall consume you. (39) Those of you who survive shall be heartsick over their iniquity in the land of your enemies; more, they shall be heartsick over the iniquities of their forebears; (40) and they shall confess their iniquity and the iniquity of their forebears, in that they trespassed against Me, yea, were hostile to Me. (41) When I, in turn, have been hostile to them and have removed them into the land of their enemies, then at last shall their uncircumcised heart humble itself, and they shall atone for their iniquity. (42) Then will I remember My covenant with Jacob; I will remember also My covenant with Isaac, and also My covenant with Abraham; and I will remember the land. (43) For the land shall be forsaken of them, making up for its sabbath years by being desolate of them, while they atone for their iniquity; for the abundant reason that they rejected My rules and spurned My laws. (44) Yet, even then, when they are in the land of their enemies, I will not reject them or spurn them so as to destroy them, annulling My covenant with them: for I ה׳ am their God. (45) I will remember in their favor the covenant with the ancients, whom I freed from the land of Egypt in the sight of the nations to be their God: I, ה׳. (46) These are the laws, rules, and instructions that ה׳ established, through Moses on Mount Sinai, with the Israelite people.
~ "land" - 14 times, not counting Egypt and "land of your enemies"
~ enemy/enemies - 12 times
~ to walk, in any form - 10 times
~ covenant - 8 times
~ to give, in any form - 10, "not give" - 2 (total 12)
~ remember - 4
~ to be satisfied - 2 / seven - 4 times, all negative
~ to eat - 7
~ to run after - 7
- to stop/stopping - 7
~ Is there a mitzvah that is central to this reading?
~ What do you feel is the image or sensation left by all this repetition?
~ Why these words are repeated so many times?
~ What is in the center of the curses?
~ Articulate what is hard for you in this reading.
אם בחקותי תלכו. חוקות הם גזרות מלך שינהג האדם בהם בהשתדלות עסקי חייו וההתנהג בהם יקרא הליכה, כאמרו ובחקותיהם לא תלכו וכן ואת חקתי תשמרו ללכת בהם וכן בחקות החיים הלך:
אם בחקותי תלכו, chukot are like royal decrees, something person has to be guided by if one expects one's endeavors in life to prosper. The Hebrew expression describing the fact that one abides by them is called הליכה, “walking,” just as it is said: "in their chukot you shall not walk" (Lev. 18:3). "And you shall observe My chukot" (Lev. 18:4) meaning, walking with them, and so too you find "walk on the chukot of life" (Ezekiel 33:15).
Mitzvot are usually divided in chukim and mishpatim. Chukim are usually explained as those which have no clear reasoning behind them, for instance, kashrut. Mishpatim are usually explained as those which have some reasoning behind them, for instance, honor your parents.
~ What do you think Sforno (16th century, Italy) means when he talks about walking in chukim? Can you walk with your eyes closed?
(יב) וַיְהִ֤י דְבַר־ה' אֶֽל־יִרְמְיָ֔הוּ מֵאֵ֥ת ה' לֵאמֹֽר׃ (יג) כֹּה־אָמַ֥ר ה' אֱלֹקֵ֣י יִשְׂרָאֵ֑ל אָנֹכִ֗י כָּרַ֤תִּֽי בְרִית֙ אֶת־אֲב֣וֹתֵיכֶ֔ם בְּי֨וֹם הוֹצִאִ֤י אוֹתָם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם מִבֵּ֥ית עֲבָדִ֖ים לֵאמֹֽר׃ (יד) מִקֵּ֣ץ שֶׁ֣בַע שָׁנִ֡ים תְּֽשַׁלְּח֡וּ אִישׁ֩ אֶת־אָחִ֨יו הָעִבְרִ֜י אֲשֶֽׁר־יִמָּכֵ֣ר לְךָ֗ וַעֲבָֽדְךָ֙ שֵׁ֣שׁ שָׁנִ֔ים וְשִׁלַּחְתּ֥וֹ חׇפְשִׁ֖י מֵֽעִמָּ֑ךְ וְלֹֽא־שָׁמְע֤וּ אֲבֽוֹתֵיכֶם֙ אֵלַ֔י וְלֹ֥א הִטּ֖וּ אֶת־אׇזְנָֽם׃ (טו) וַתָּשֻׁ֨בוּ אַתֶּ֜ם הַיּ֗וֹם וַתַּעֲשׂ֤וּ אֶת־הַיָּשָׁר֙ בְּעֵינַ֔י לִקְרֹ֥א דְר֖וֹר אִ֣ישׁ לְרֵעֵ֑הוּ וַתִּכְרְת֤וּ בְרִית֙ לְפָנַ֔י בַּבַּ֕יִת אֲשֶׁר־נִקְרָ֥א שְׁמִ֖י עָלָֽיו׃ (טז) וַתָּשֻׁ֙בוּ֙ וַתְּחַלְּל֣וּ אֶת־שְׁמִ֔י וַתָּשִׁ֗בוּ אִ֤ישׁ אֶת־עַבְדּוֹ֙ וְאִ֣ישׁ אֶת־שִׁפְחָת֔וֹ אֲשֶׁר־שִׁלַּחְתֶּ֥ם חׇפְשִׁ֖ים לְנַפְשָׁ֑ם וַתִּכְבְּשׁ֣וּ אֹתָ֔ם לִֽהְי֣וֹת לָכֶ֔ם לַעֲבָדִ֖ים וְלִשְׁפָחֽוֹת׃ {ס} (יז) לָכֵן֮ כֹּֽה־אָמַ֣ר ה' אַתֶּם֙ לֹא־שְׁמַעְתֶּ֣ם אֵלַ֔י לִקְרֹ֣א דְר֔וֹר אִ֥ישׁ לְאָחִ֖יו וְאִ֣ישׁ לְרֵעֵ֑הוּ הִנְנִ֣י קֹרֵא֩ לָכֶ֨ם דְּר֜וֹר נְאֻם־ה' אֶל־הַחֶ֙רֶב֙ אֶל־הַדֶּ֣בֶר וְאֶל־הָרָעָ֔ב וְנָֽתַתִּ֤י אֶתְכֶם֙ (לזועה) [לְזַעֲוָ֔ה] לְכֹ֖ל מַמְלְכ֥וֹת הָאָֽרֶץ׃ (יח) וְנָתַתִּ֣י אֶת־הָאֲנָשִׁ֗ים הָעֹֽבְרִים֙ אֶת־בְּרִתִ֔י אֲשֶׁ֤ר לֹא־הֵקִ֙ימוּ֙ אֶת־דִּבְרֵ֣י הַבְּרִ֔ית אֲשֶׁ֥ר כָּרְת֖וּ לְפָנָ֑י הָעֵ֙גֶל֙ אֲשֶׁ֣ר כָּרְת֣וּ לִשְׁנַ֔יִם וַיַּעַבְר֖וּ בֵּ֥ין בְּתָרָֽיו׃ (יט) שָׂרֵ֨י יְהוּדָ֜ה וְשָׂרֵ֣י יְרוּשָׁלַ֗͏ִם הַסָּֽרִסִים֙ וְהַכֹּ֣הֲנִ֔ים וְכֹ֖ל עַ֣ם הָאָ֑רֶץ הָעֹ֣בְרִ֔ים בֵּ֖ין בִּתְרֵ֥י הָעֵֽגֶל׃ (כ) וְנָתַתִּ֤י אוֹתָם֙ בְּיַ֣ד אֹֽיְבֵיהֶ֔ם וּבְיַ֖ד מְבַקְשֵׁ֣י נַפְשָׁ֑ם וְהָיְתָ֤ה נִבְלָתָם֙ לְמַֽאֲכָ֔ל לְע֥וֹף הַשָּׁמַ֖יִם וּלְבֶהֱמַ֥ת הָאָֽרֶץ׃ (כא) וְאֶת־צִדְקִיָּ֨הוּ מֶלֶךְ־יְהוּדָ֜ה וְאֶת־שָׂרָ֗יו אֶתֵּן֙ בְּיַ֣ד אֹֽיְבֵיהֶ֔ם וּבְיַ֖ד מְבַקְשֵׁ֣י נַפְשָׁ֑ם וּבְיַ֗ד חֵ֚יל מֶ֣לֶךְ בָּבֶ֔ל הָעֹלִ֖ים מֵעֲלֵיכֶֽם׃ (כב) הִנְנִ֨י מְצַוֶּ֜ה נְאֻם־ה' וַהֲשִׁ֨בֹתִ֜ים אֶל־הָעִ֤יר הַזֹּאת֙ וְנִלְחֲמ֣וּ עָלֶ֔יהָ וּלְכָד֖וּהָ וּשְׂרָפֻ֣הָ בָאֵ֑שׁ וְאֶת־עָרֵ֧י יְהוּדָ֛ה אֶתֵּ֥ן שְׁמָמָ֖ה מֵאֵ֥ין יֹשֵֽׁב׃ {פ}
(8) The word that came to Jeremiah from GOD after King Zedekiah had made a covenant with all the people in Jerusalem to proclaim a releasedrelease In contrast to others “liberty.” among them— (9) that everyone should set free their Hebrew slaves, both male and female, and that no one should keep their fellow Judean enslaved. (10) Everyone, officials and people, who had entered into the covenant agreed to set their male and female slaves free and not keep them enslaved any longer; they complied and let them go. (11) But afterward they turned about and brought back the men and women they had set free, and forced them into slavery again. (12) Then it was that the word of GOD came to Jeremiah from GOD: (13) Thus said the ETERNAL, the God of Israel: I made a covenant with your ancestors when I brought them out of the land of Egypt, the house of bondage, saying: (14) “In the seventh year each of you must let go any fellow Hebrew who sell themselves to you; when they have served you six years, you must set them free.” But your ancestors would not obey Me or give ear. (15) Lately you turned about and did what is proper in My sight, and all of you proclaimed a release to your compatriots; and you made a covenant accordingly before Me in the House that bears My name. (16) But now you have turned back and have profaned My name; each of you has brought back the men and women whom you had given their freedom, and forced them to be your slaves again. (17) Assuredly, thus said GOD: You would not obey Me and proclaim a release, each to your kin and neighbor. Lo! I proclaim your release—declares GOD—to the sword, to pestilence, and to famine; and I will make you a horror to all the kingdoms of the earth. (18) I will make the parties who violated My covenant, who did not fulfill the terms of the covenant that they made before Me, [like] the calf that they cut in two so as to pass between the halves. (19) The officers of Judah and Jerusalem, the officials, the priests, and all the people of the land who passed between the halves of the calf (20) shall be handed over to their enemies, to those who seek to kill them. Their carcasses shall become food for the birds of the sky and the beasts of the earth. (21) I will hand over King Zedekiah of Judah and his officers to their enemies, who seek to kill them—to the army of the king of Babylon that has withdrawn from you. (22) I hereby give the command—declares GOD—by which I will bring them back against this city. They shall attack it and capture it, and burn it down. I will make the towns of Judah a desolation, without inhabitant.
ZEDEKIAH (צִדְקִיָּהוּ ,צִדְקִיָּה; "Y-ah or Hashem is my righteousness"), was the third son of King Josiah (I Chron. 3:15) and the last king of Judah (597/6–587/6 B.C.E.). Zedekiah was 21 years old when he ascended the throne. His mother was Hamutal the daughter of Jeremiah of Libnah (II Kings 24:18; Jer. 52:1). His original name, Mattaniah, was changed to Zedekiah by Nebuchadnezzar king of Babylonia when the latter appointed him king in place of his brother's son (II Kings 24:17). The change of name is a symbolic expression of Zedekiah's political status as a vassal of the king of Babylonia. Disposed to listen to the advice of Jeremiah the prophet and not rebel against Babylonia, nevertheless, fearing the princes, he followed their wishes and renounced his allegiance (Jer. 38:5). Zedekiah accepted the yoke of Babylonia until the fourth year of his reign (594/3 BCE) - he tries but is not successful. His final rebellion against Babylonia broke out in 589/8 (II Kings 24:20) in coordination with and support of Hophra (589–570), king of Egypt (cf. Jer. 44:30). Echoes of the conspiracy of Judah with Egypt occur in Ezekiel 17 and in Ezekiel's prophecy against Egypt (Ezek. 29). The army commanders, together with the prophets of Zedekiah instilled a false confidence in the people and the king. Jeremiah describes them as prophesying lies. These prophets promised the people that neither sword nor famine would come to Jerusalem and that God would help them in their distress (Jer. 14:13; 21:2). Jeremiah refuted the words of the prophets, prophesied sufferings for the people, and uttered a grievous prophecy on Jerusalem and its Temple (7:14–15; 34:21–22), was accused of treason and imprisoned. Jerusalem was breached on Tammuz 9 (587 or 586 B.C.E.), Zedekiah fled, but was captured near Jericho and brought to Riblah. There his sons were killed before his eyes, after which he was blinded and sent in chains to Babylonia, where he died (II Kings 25:4–7; Jer. 39:4–7; cf. Ezek. 12:1–14). In the month of Av, on the seventh of the month, Nebuzaradan came to Jerusalem, demolished the city, burnt the Temple, and took many of the people captive (II Kings 25:11; cf. Jer. 52:29–30). The nobility of Jerusalem were brought to Riblah, where they were executed (II Kings 25:8–21).
~ Given what we read about what happened with the first temple, is it any surprise that this idea of rewards for mitzvot got track?
~ What is the connection between mitzvot and rewards, according to R. Shimon ben Halafta's wife? What is the corollary of what she says?
~ Tanchuma: a multi-vocal, multi generational collection of midrash, final redaction around 500 CE.
~ How strong is the idea that there will be accountings done in the world to come, according to Tanchuma?
The mishna continues: And the same is so with regard to the reward of good deeds; a person is rewarded measure for measure. Miriam waited for the baby Moses for one hour at the shore of the Nile, as it is stated: “And his sister stood afar off, to know what would be done to him” (Exodus 2:4). Therefore the Jewish people delayed their travels in the desert for seven days to wait for her when she was smitten with leprosy, as it is stated: “And Miriam was confined outside of the camp seven days; and the people journeyed not until Miriam was brought in again” (Numbers 12:15). Joseph merited to bury his father, resulting in a display of great honor to his father, and there was none among his brothers greater than he in importance, for he was viceroy of Egypt, as it is stated: “And Joseph went up to bury his father; ... And there went up with him both chariots and horsemen; and it was a very great company” (Genesis 50:7–9). Who, to us, had a greater burial than Joseph, as it was none other than Moses who involved himself in transporting his coffin. Moses merited to be the only person involved in the transportation of Joseph’s bones to be buried in Eretz Yisrael, and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him” (Exodus 13:19). Who had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself, as it is stated: “And He buried him in the valley in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: Not only with regard to Moses did the Sages say that God takes part in his burial, but also with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in” (Isaiah 58:8).
~ According to this mishnah, when or where do we get rewards or punishments?
~ How does Pirkei Avot (compiled around 200 CE) see the question of rewards?
~ What are the rewards?
~ Should you expect a reward, based on those two sources?
MISHNA: Anyone who performs one mitzva has goodness bestowed upon him, his life is lengthened, and he inherits the land. And anyone who does not perform one mitzva does not have goodness bestowed upon him, his life is not lengthened, and he does not inherit the land. GEMARA: And the Gemara raises a contradiction from a mishna (Pe’a 1:1): These are the matters that a person engages in and enjoys their profits in this world, and the principal reward remains for him for the World-to-Come, and they are: Honoring one’s father and mother, acts of loving kindness, hospitality toward guests, and bringing peace between one person and another; and Torah study is equal to all of them. Rav Yehuda said that this is what the mishna is saying: Anyone who performs one mitzva in addition to his other merits, and thereby tips the scale of all his deeds to the side of righteousness, has goodness bestowed upon him and is compared to one who fulfills the entire Torah. The Gemara asks: One can learn by inference from here that with regard to those mitzvot listed in the mishna in Pe’a one is rewarded even for one of them, notwithstanding the fact that overall his sins are more numerous. Rav Shemaya said: The other mishna serves to say that if one’s sins and merits were of equal balance, i.e., he has accrued an equal amount of merit and sin, one of these mitzvot tilts the scale in his favor. The Gemara further asks: And does anyone who performs one mitzva in addition to his other merits have goodness bestowed upon him in this world? The Gemara raises a contradiction from a baraita: Anyone whose merits are greater than his sins is punished with suffering in order to cleanse his sins in this world and enable him to merit full reward for his mitzvot in the World-to-Come. And due to this punishment he appears to observers like one who burned the entire Torah without leaving even one letter remaining of it. Conversely, anyone whose sins are greater than his merits has goodness bestowed upon him in this world, and he appears like one who has fulfilled the entire Torah without lacking the fulfillment of even one letter of it. Abaye said: When the mishna said that he is rewarded, it means that he has one good day and one bad day. Rava said that the mishna and this baraita represent two different opinions. In accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Ya’akov, who says: There is no reward for performance of a mitzva in this world, as one is rewarded for mitzvot only World-to-Come. As it is taught in a baraita that Rabbi Ya’akov says: There is not a single mitzva written in the Torah whose reward is stated alongside it, which is not dependent on the resurrection of the dead. How so? With regard to honoring one’s father and mother it is written: “That your days may be long, and that it may go well with you” (Deuteronomy 5:16). With regard to the dispatch of the mother bird from the nest it is written: “That it may be well with you, and that you may prolong your days” (Deuteronomy 22:7). Despite this, it occurred that there was one whose father said to him: Climb to the top of the building and fetch me chicks. And he climbed to the top of the building and dispatched the mother bird and took the young, but upon his return he fell and died. Where is the goodness of the days of this one, and where is the length of days of this one? Rather, the verse “that it may be well with you” means in the world where all is well, and “that your days may be long” is referring to the world that is entirely long.
~ The mishnah seems to be saying one thing, and the Gemara has trouble with it. What is the mishnah saying?
~ What are the solutions proposed by the Gemarah?
“After these matters, the word of the Lord came to Abram in a vision, saying…” “The Almighty’s way is faultless; the word of the Lord is refined [tzerufa]. He is a shield for all who take refuge in Him” (Psalms 18:31) – if His ways are faultless, all the more so that He Himself is. Rav said: The mitzvot were given only to refine [letzaref] people through them. After all, why should the Holy One blessed be He care whether one slaughters an animal from the throat or he slaughters it from the nape? Thus we learn that the mitzvot were given only to refine the creations with them.
Another interpretation, “the Almighty’s way is faultless” – this refers to Abraham, as it is stated: “You found his heart faithful before You” (Nehemiah 9:8). “The word of the Lord is refined” – as the Holy One blessed be He refined him in the fiery furnace. “He is a shield for all who take refuge in Him” – “fear not, Abram, I am a shield for you.”
~ What is the purpose of mitzvot? Why do you think this source does not say much about rewards or punishments?
~ Bereshit Rabbah: a multi-vocal, multi generational collection of midrash, final redaction around 500 CE.
אם בחקותי תלכו ואת מצותי תשמרו ועשיתם אותם ונתתי גשמיכם בעתם ונתנה הארץ יבולה והשיג לכם דיש וגו' בזאת הפרשה יש ספקות:
הספק הא' שנראה מזה ששכר המצות הוא בעולם הזה ואינו כן שהעולם הזה הבל וריק וכמו שאומר בספר קהלת ואין ראוי שהמצות שהם קדושות ורמות גדולות ובצורות בשמים יהיה השכר בעולם ההבל שהיום כאן ומחר בקבר:
... התשובה לראשונה שהקב"ה רצה להוליך עם ישראל הדרך שהאב מוליך עם בנו לשיעסוק בתורה כשהוא קטן אומר לו לך לבית המלמד ואתן לך מן הרמונים ומן התאנים ואחר שאינו כל כך קטן אומר לו שילך ללמוד ואתן לך זהוב א' ואח"כ אומר לו לך ללמוד ואתן לך מלבוש כשהוא גדול אומר לך ללמוד ותירש עולם הבא ואח"כ אומר לו האמת לך ללמוד בעבור מעלת הקב"ה שברא העולם ועשה לנו את הנפש הזאת לא תכלית שום שכר וכל זה שמתוך שלא לשמה בא לשמה וכן הקב"ה אמר בתחלה אם בחקותי תלכו ואת מצותי תשמרו אתן לכם לחם ופירות גשמיכם בעתם ונתנה הארץ יבולה ועץ השדה יתן פריו ואח"כ אמר ונתתי שלום בארץ ושכבתם ואין מחריד ואח"כ ורדפתם את אויביכם ובסוף אמר להם האמת ונתתי משכני בתוככם והתהלכתי בתוככם אטייל עמכם בגן עדן ואמר עוד האמת והייתי לכם לאלקים בעבור מעלתי ועצמותי ואתם תהיו לי לעם שעבדי המלך ראוי למות בעבודתו בעבור מעלת המלך עצמו וזה הדרך עצמו הוליך בסדר עקב תשמעון ולזה אמר שם וידעת עם לבבך כי כאשר ייסר איש את בנו ה׳ אלקיך מיסרך הכוונה זה שאמרתי הוא שהוליך עמהם בברכות הדרך שהאב מוליך עם בנו ואמר אם בחקותי לומר החוקים אין אדם עושה אותם בעבורם שהרי אין להם טעם אלא בעבור הקב"ה שמצוה אותם אבל המצות עושה אותם האדם בעבור הקב"ה המצוה ובעבור המצוה בעצמה שהרי יש לה טעם ולז"א ואת מצותי תשמרו בעבורי ועשיתם אותם בעבור המצות בעצמם וזהו טעם ועשיתם אותם אחר אמרו ואת מצותי תשמרו עוד אמר תשמרו כמו ואביו שמר את הדבר שצריך להמתין האדם למצוה ולא המצוה לאדם שזריזין מקדימין למצות וזהו שאמר שומר מצוה לא ידע דבר רע וכמו שארז"ל אעירה שחר אני מעורר השחר ואין השחר מעורר לי. ...
If you follow My laws and faithfully observe My commandments, I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit. Your threshing shall overtake the vintage, and your vintage shall overtake the sowing etc (Lev. 26:3) - and there are questions: First, it appears that there is repayment for mitzvot in this world, and this isn't so, since this world is breath and emptiness, as explained in the Book of Ecclesiastes. And the mitzvot are holy and exalted, with their form in heaven, how could it be that the reward is in this world, [we are] one day here and the next in the grave? ... The answer to the first question is that the Holy Blessed One wanted to guide the people of Israel the same way a parent guides their child to connect with Torah. When the child is young, the parent says 'go to the house of the teacher, and I will give you pomegranates and figs. After, when the child is not so small, the parent says 'go study, and I will give you a coin'. And after that, 'go study and I will give you a nice outfit'. After he is older, the parent says 'go study and you will inherit the world to come'. And after that the parent says the truth: 'go study to repay the Holy Blessed One Who created the world, and made our souls, not because of any reward. And all this is because "what is done for an external motive eventually is done for its own sake". And so too, the Holy Blessed One says at the beginning "if you walk on My laws, and if you observe My mitzvot, I will give you bread and fruit, your rains in their proper time, and the land will give its produce, and the tree of the field will give its fruits, and after that the text said "and I will give you peace in the land and you will lay down without trouble", and after that "and you will pursue your enemies". And after that God told them the truth "I will set My abode among you, and I will walk among you", I will stroll with you in Gan Eden, and told them more truth: "I will be God for you, and you will be a people to Me". And it is appropriate for a servant to die while serving the king, due to the greatness of the king. And this same way appears in the portion of Ekev, and there it is said "You are to know in your heart that just as a person disciplines their child, Ad-nai your God disciplines you" (Deut. 8:5). The intention is what I explained, that God guides us as a parent blesses and guides their child. And this, that the Text said "if, in My chukim" - a chok is something that a person does not for themselves, after all, there is no reasoning behind a chok, the only reasoning is the commandment of God, that commands them. But mitzvot are done due to the command of God, but also due to the mitzvah itself, as the mitzvot have a reasoning, and this is the reason for "and you will do them", and also "you will keep them" just as "and his father kept the thing" (Gen. 37:11). A person needs to wait for the mitzvah, and not the mitzvah should wait for the person, since "the vigilant are early for [doing] mitzvot" (Pesachim 4a). And this is also "One who keeps the commandment shall know no evil thing" (Eccl. 8:5, Shabbat 63a), and also what our rabbis of blessed memory said "I wake up the dawn and the dawn does not wake me up" (Bamidbar Rabbah 15:16, Brachot 3b).
~ How does Yosef Karo (Tzfat, 16th c) explain our reading?
~ Why is he bothered by rewards and punishments?
R. Saadia Gaon (Saadia ben Yosef; Egypt, 892-Babylonia, 942)
Similarly, if one were to follow up most of these revealed precepts, one would discover that they are, to a large extent at least, partially justified and possess much utilitarian value, although the wisdom and the view that the Creator had in mind in decreeing them is far above anything that men can grasp, as Scripture says For as the heavens are higher than the earth, so are My ways higher than your ways (Isa. 55:9)."
(Book of Beliefs and Opinions, Rosenblatt transl., p. 145)
Maimonides (Moshe ben Maimon, Spain, 1135-Egypt, 1204)
Every one of the six hundred and thirteen precepts serves to inculcate some truth, to remove some erroneous opinion, to establish proper relations in society, to diminish evil, to train in good manners or to warn against bad habits. All this depends on three things: opinions, morals, and social conduct.
(Guide 3:31, Friedlander translation)
Abraham Joshua Heschel (Poland, 1907 – USA, 1972)
To the vulgar mind, a deed consists of the self trying to exploit the non-self. To the pious person, a deed is an encounter of the human and the holy, of man’s will and God’s world. … There is no dichotomy between the happiness of a person and the designs of God. To discover the absence of that dichotomy, to live that identity, is the true reward of religious living. God shares man’s joy, if man is open to God’s concern. The satisfaction of a human need is a dedication to a divine end.
The world is torn by conflicts, by folly, by hatred. Our task is to cleanse, illumine, repair. Every deed is either a clash or an aid in the effort of redemption. … The meaning of a mitzvah is in its power of sanctification. What is a sacred deed? An encounter with the divine; a way of living in fellowship with God; a flash of holiness in the darkness of profanity; the birth of greater love; endowment with deeper sensibility.
Mitzvot are formative. The soul grows by noble deeds. The soul is illumined by sacred acts. Indeed, the purpose all mitzvot is to refine man. They were given for the benefit of man: to protect and to ennoble him, to discipline and to inspire him." (God in Search of Man pp. 357-358)
Rabbi Rachel Barenblat :
Some of us may struggle with the notion of a vengeful God Who would repay us for breaking faith in these ways. (That's certainly not my God-concept.) But what happens if we read the verse not prescriptively but descriptively? In other words: this isn't about what God will "do to us" if we turn away from the mitzvot. This is about the natural consequences of choosing to turn away from a path of holiness.
Does the idea of serving make us uncomfortable? Maybe we want to say, I'm nobody's servant -- I live for my own self! But in Torah's frame, that's an impossibility. Once we were slaves to Pharaoh in Egypt and God brought us out from there with a mighty hand and an outstretched arm: not so that we could be self-sufficient and serve our own needs, but so that we could enter into covenant with God and serve the Holy One.
Everyone serves something. That's a fact of human life. The question is what we will choose to serve, and how.
In Torah's understanding, either we can dedicate our lives to serving the Holy One of Blessing -- through the practice of mitzvot both ritual and ethical; through feeding the hungry and protecting the vulnerable; through cultivating gratitude for life's abundance; through working to rebuild and repair the world; through the work of teshuvah, turning ourselves around -- or we can turn our backs on all of that.
And if we turn our backs on all of that, says Torah, we will find ourselves serving a master who is cruel and uncaring. Maybe that master will be overwork. Maybe that master will be a political system that mistreats the immigrant and the refugee. Maybe that master will be whatever we use to numb ourselves to the brokenness around and within us.
In Torah's stark framing, either we can serve God or we can serve something else, and the inevitable fruits of serving something else will be disconnection and lack and facing down a slew of internal enemies.