Difference between revisions of "Blessings and Curses – Over Which Commandments/2"
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<div class="overview"> | <div class="overview"> | ||
<h2>Overview</h2> | <h2>Overview</h2> | ||
− | <p>Commentators disagree regarding the scope of the legal sections referred to by the blessings and curses of Vayikra 26.  On one end of the spectrum, Rashbam suggests that they relate to only one set of laws, the fundamental institutions of Shemittah and Yovel. | + | <p>Commentators disagree regarding the scope of the legal sections referred to by the blessings and curses of Vayikra 26.  On one end of the spectrum, Rashbam suggests that they relate to only one set of laws, the fundamental institutions of Shemittah and Yovel.  At the other pole, Rashi maintains that they relate to observance of all six hundred and thirteen commandments.</p> |
− | <p>Ibn Ezra and Ralbag take middle positions, suggesting that the blessings were given over all the commandments that the people had received until that point.  Ralbag assumes that Vayikra 26 is in its chronological place, and thus asserts that the blessings | + | <p>Ibn Ezra and Ralbag take middle positions, suggesting that the blessings were given over all the commandments that the people had received until that point.  Ralbag assumes that Vayikra 26 is in its chronological place, and thus asserts that the blessings and curses cover all the laws from Parashat Yitro through Sefer Vayikra.  Ibn Ezra, in contrast, assumes that the passage is not written in its chronological place, and in reality the blessings and curses were given along with the Covenant of Shemot 24.  As such they refer only to those commandments given at Sinai, those mentioned in the Parashot of Yitro, Mishpatim, and Behar.</p></div> |
<approaches> | <approaches> | ||
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<point><b>Why these?</b> The blessings and curses were made over all the commandments that had as yet been relayed to the people.  Even according to Ralbag and Seforno who maintain that Moshe already received all of Torah, since it had not all been relayed to the people, it would not make sense to make a covanant over laws of which they were unaware.</point> | <point><b>Why these?</b> The blessings and curses were made over all the commandments that had as yet been relayed to the people.  Even according to Ralbag and Seforno who maintain that Moshe already received all of Torah, since it had not all been relayed to the people, it would not make sense to make a covanant over laws of which they were unaware.</point> | ||
<point><b>Why bless and curse now?</b> Since at this point in the narrative the nation is about to enter the Land,<fn>It is only due to the sin of the Spies that entry is delayed for thirty-nine years.</fn> it is an appropriate time to motivate the nation to keep the commandments.</point> | <point><b>Why bless and curse now?</b> Since at this point in the narrative the nation is about to enter the Land,<fn>It is only due to the sin of the Spies that entry is delayed for thirty-nine years.</fn> it is an appropriate time to motivate the nation to keep the commandments.</point> | ||
− | <point><b>Content of blessings | + | <point><b>Content of blessings and curses</b> – Throughout the blessings and curses, Hashem does not specify individual commandments that need to be observed,<fn>The only two exceptions are allusions to the nation's idolatry and explicit mention that lack of observance of the laws of Shemittah will lead to the future desolation of the land.  See Rashbam below who notes the latter and concludes that all of the blessings / curses refer only to the laws of Shemittah and Yovel.</fn> but speaks in more general terms, saying "אִם בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת מִצְוֺתַי תִּשְׁמְרוּ" and the like,<fn>See Vayikra 26:3 and 15.</fn> which might suggest that He is speaking about an entire corpus of laws.</point> |
− | <point><b>Relationship to covenant of Shemot 24</b> – According to Ralbag and Seforno the covenant of Shemot 24 was made over the laws of Shemot 20-23 (Parashat Yitro and Mishpatim).  Vayikra's ceremony took the nation a step further, warning them to observe not only these, but all the laws given since then as well.</point> | + | <point><b>Relationship to covenant of Shemot 24</b> – According to Ralbag and Seforno, the covenant of Shemot 24 was made over the laws of Shemot 20-23 (Parashat Yitro and Mishpatim).  Vayikra's ceremony took the nation a step further, warning them to observe not only these, but all the laws given since then as well.</point> |
− | <point><b>Comparison to ceremony in Devarim</b> – According to Ralbag and Seforno, the covenant in Devarim moved beyond that in Vayikra, as it included all the new commandments given in the intervening 38 years.  According to them, each of the three ceremonies (Shemot 24, Vayikra 26 and Devarim 28) was based on the same premise | + | <point><b>Comparison to ceremony in Devarim</b> – According to Ralbag and Seforno, the covenant in Devarim moved beyond that in Vayikra, as it included all the new commandments given in the intervening 38 years.  According to them, each of the three ceremonies (Shemot 24, Vayikra 26, and Devarim 28) was based on the same premise: to warn the nation to observe all that had been commanded. They differed only in that each covered more laws than the previous one, since more had been relayed in the interim.</point> |
</category> | </category> | ||
<category name="All of Torah"> | <category name="All of Torah"> | ||
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<p>The blessings and curses relate to the observance of all of the mitzvot.</p> | <p>The blessings and curses relate to the observance of all of the mitzvot.</p> | ||
<mekorot><multilink><a href="SifraVayikra26-46" data-aht="source">Sifra Vayikra</a><a href="SifraVayikra25-1" data-aht="source">25:1</a><a href="SifraVayikra26-46" data-aht="source">26:46</a><a href="Sifra Vayikra" data-aht="parshan">About the Sifra Vayikra</a></multilink>, <multilink><a href="RashiVayikra26-46" data-aht="source">Rashi</a><a href="RashiVayikra25-1" data-aht="source">Vayikra 25:1</a><a href="RashiVayikra26-46" data-aht="source">Vayikra 26:46</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink></mekorot> | <mekorot><multilink><a href="SifraVayikra26-46" data-aht="source">Sifra Vayikra</a><a href="SifraVayikra25-1" data-aht="source">25:1</a><a href="SifraVayikra26-46" data-aht="source">26:46</a><a href="Sifra Vayikra" data-aht="parshan">About the Sifra Vayikra</a></multilink>, <multilink><a href="RashiVayikra26-46" data-aht="source">Rashi</a><a href="RashiVayikra25-1" data-aht="source">Vayikra 25:1</a><a href="RashiVayikra26-46" data-aht="source">Vayikra 26:46</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink></mekorot> | ||
− | <point><b>"אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת"</b> – The Sifra and Rashi | + | <point><b>"אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת"</b> – The Sifra and Rashi explain that the plural form of the word "הַתּוֹרֹת" refers to both the Written and Oral Torah, while "הַחֻקִּים וְהַמִּשְׁפָּטִים" refer to various types of commandments.<fn>In his comments to Bereshit 26:5, Rashi explains that "חֻקִּים" are laws like kashrut, which had they not been decreed, no one would have naturally observed on their own since the reasoning behind them is unclear. On Shemot 15:25, Rashi suggests that "מִשְׁפָּטִים" simply means laws in general.</fn>  Together they comprise the entire body of Law.  It is not clear, however, why all three terms were needed, if the word "הַתּוֹרֹת" subsumes the others.</point> |
<point><b>"אֲשֶׁר נָתַן י"י... בְּהַר סִינַי"</b> – According to these sources, all of the commandments, with all details of their observance, were given to Moshe when he went get the Tablets at Sinai. Thus, this verse is simply sharing that the blessings were made on all of these.</point> | <point><b>"אֲשֶׁר נָתַן י"י... בְּהַר סִינַי"</b> – According to these sources, all of the commandments, with all details of their observance, were given to Moshe when he went get the Tablets at Sinai. Thus, this verse is simply sharing that the blessings were made on all of these.</point> | ||
− | <point><b>"מה עניין שמיטה אצל הר סיני"</b> – This approach needs to explain why <a href="Vayikra25-1-4" data-aht="source">Vayikra 25:1</a> would specify that Hashem | + | <point><b>"מה עניין שמיטה אצל הר סיני"</b> – This approach needs to explain why <a href="Vayikra25-1-4" data-aht="source">Vayikra 25:1</a> would specify that Hashem instructed Moshe about Shemittah at Sinai, given that this is not unique, and everything else was taught there as well.  Sifra and Rashi, answer that the verse teaches that not only did Hashem teach generalities at Sinai, but that He also explained all the minutiae of every law at the same time.<fn>This is learned from Shemittah because it is mentioned in Shemot 23 in a general way, but elaborated upon in Vayikra 26, where it specifies that this elaboration took place at Sinai.</fn></point> |
− | <point><b>Chronology of Sefer Vayikra</b> – This position obviates the problems of achronology since it asserts that the closing "אֲשֶׁר נָתַן י"י... בְּהַר סִינַי" refers to all of Torah in its entirety and does not assume that the verse is specifying laws given on | + | <point><b>Chronology of Sefer Vayikra</b> – This position obviates the problems of achronology since it asserts that the closing "אֲשֶׁר נָתַן י"י... בְּהַר סִינַי" refers to all of Torah in its entirety and does not assume that the verse is specifying laws given on Mt. Sinai as opposed to in the Tent of Meeting.</point> |
− | <point><b>Why include all mitzvot?</b> This position might assume | + | <point><b>Why include all mitzvot?</b> This position might assume that not only were all laws given to Moshe at Sinai, but that they were also relayed to the people then.  If so, it is natural to make a covenant on all of Hashem's laws, as all commandments would seem to equally require warning of punishment and reward.  Alternatively, even if some of the commandments had not yet been transmitted to the people, Hashem might have made a covenant on their future observance.</point> |
− | <point><b>Why bless and curse now?</b> Since at this point in the narrative the nation is about to enter the Land, it is an appropriate time to motivate the nation to keep the commandments.</point> | + | <point><b>Why bless and curse now?</b> Since at this point in the narrative the nation is about to enter the Land of Israel, it is an appropriate time to motivate the nation to keep the commandments.</point> |
<point><b>Content of blessings / curses</b> – The warning "לְבִלְתִּי עֲשׂוֹת אֶת <b>כׇּל</b> מִצְוֺתַי" and the fact that the curses speak of the laws in general terms (rather than specifying individual mitzvot),<fn>See above that the only two exceptions are allusions to the nation's idolatry and the laws of Shemittah.</fn> could support the position that Hashem is referring of all of His commandments.</point> | <point><b>Content of blessings / curses</b> – The warning "לְבִלְתִּי עֲשׂוֹת אֶת <b>כׇּל</b> מִצְוֺתַי" and the fact that the curses speak of the laws in general terms (rather than specifying individual mitzvot),<fn>See above that the only two exceptions are allusions to the nation's idolatry and the laws of Shemittah.</fn> could support the position that Hashem is referring of all of His commandments.</point> | ||
<point><b>Relationship to covenant of Shemot 24</b> – Rashi asserts that the covenant of Shemot 24 took place before Matan Torah,<fn>He assumes that the events of Chapter 24 actually occurred alongside those described in Chapter 19.</fn> and only referred to the seven Noachide laws and the handful of commandments that the people had received at Marah.<fn>He posits that the "סֵפֶר הַבְּרִית" which Moshe wrote comprised Sefer Bereshit through Matan Torah.</fn>  It is first in Vayikra that a covenant is made over the complete Torah.</point> | <point><b>Relationship to covenant of Shemot 24</b> – Rashi asserts that the covenant of Shemot 24 took place before Matan Torah,<fn>He assumes that the events of Chapter 24 actually occurred alongside those described in Chapter 19.</fn> and only referred to the seven Noachide laws and the handful of commandments that the people had received at Marah.<fn>He posits that the "סֵפֶר הַבְּרִית" which Moshe wrote comprised Sefer Bereshit through Matan Torah.</fn>  It is first in Vayikra that a covenant is made over the complete Torah.</point> |
Version as of 03:36, 27 May 2016
Blessings and Curses – Over Which Commandments?
Exegetical Approaches
Overview
Commentators disagree regarding the scope of the legal sections referred to by the blessings and curses of Vayikra 26. On one end of the spectrum, Rashbam suggests that they relate to only one set of laws, the fundamental institutions of Shemittah and Yovel. At the other pole, Rashi maintains that they relate to observance of all six hundred and thirteen commandments.
Ibn Ezra and Ralbag take middle positions, suggesting that the blessings were given over all the commandments that the people had received until that point. Ralbag assumes that Vayikra 26 is in its chronological place, and thus asserts that the blessings and curses cover all the laws from Parashat Yitro through Sefer Vayikra. Ibn Ezra, in contrast, assumes that the passage is not written in its chronological place, and in reality the blessings and curses were given along with the Covenant of Shemot 24. As such they refer only to those commandments given at Sinai, those mentioned in the Parashot of Yitro, Mishpatim, and Behar.
Laws of Shemittah and Yovel
The blessings and curses relate to only the laws of Shemittah and Yovel presented in Vayikra 25.
- Explicit mention of "שביתת הארץ" – Besides an allusion to idolatry, the only commandment whose non-observance is specifically identified in Chapter 26 as the cause of the calamities, is letting the land lie fallow in the Sabbatical years. The root "שבת" also appears numerous times in both chapters,1 reinforcing the connection.2
- Linguistic parallels – In the description of the blessings of Chapter 26 there are several allusions to Chapter 25's promises of prosperity to those who keep the Sabbatical year:3
(כה:יח) וַעֲשִׂיתֶם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם | (כו:ג) אִם בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם |
(כה:יח) וִישַׁבְתֶּם עַל הָאָרֶץ לָבֶטַח | (כו:ה) וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם. |
(כה:יט) וְנָתְנָה הָאָרֶץ פִּרְיָהּ וַאֲכַלְתֶּם לָשֹׂבַע | (כו:ד-ה) וְנָתְנָה הָאָרֶץ יְבוּלָהּ... וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע |
(כה:כב) וַאֲכַלְתֶּם מִן הַתְּבוּאָה יָשָׁן | (כו:י) וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן |
(כה:לח) אֲנִי י"י אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם | (כו:יג) אֲנִי י"י אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם |
Laws Given in Parashot Yitro, Mishpatim and Behar
The blessings and curses refer to the laws found in the Parashot of Yitro, Mishpatim, and Behar.
- Connected – Ibn Ezra links the two chapters, suggesting that Vayikra 26 was part of the covenant of Chapter 24. Alongside the Revelation at Sinai, Hashem made a covenant on all the laws that were commanded until that point.14 It is possible that Shemot 24 describes the covenant itself, while Vayikra 26 comprises its appendix, in the form of blessings and curses over its observance. According to this reading it is especially difficult to understand why the blessings and curses are not written their proper place and connected to Shemot 24.
- Distinct – Ramban, in contrast, suggests that Vayikra 26 comprises a distinct covenant. After the Sin of the Golden Calf, the people's actions annulled the original covenant of Shemot 24, necessitating a second one. When Moshe ascended the mountain the second time,15 Hashem commanded him to renew the covenant,16 and make it more stringent by adding the blessings and curses.
- According to transmission to the nation – Ramban suggests that the chapters are written not according to the order in which Hashem commanded the laws to Moshe, but based on how Moshe relayed them to the nation.17 This shifts the question to why they were not relayed immediately. Ramban answers that, as soon as Moshe descended from the mountain after attaining forgiveness, he immediately relayed the laws of the Tabernacle,18 and waited for its completion before renewing the covenant. At that time, however, Hashem introduced new laws relating to the Mishkan and priestly sanctity, further pushing off transmission of the blessings and curses.19
- According to transmission for future generations – Ibn Ezra maintains that the verses are written out of order because Hashem wanted to unify all the passages which speak of the conditions required to live in the land. Since violating the prohibition of both illicit relations and Shemittah results in being evicted form the land, the two units were juxtaposed.20
Laws Given in Sefer Shemot and Sefer Vayikra
The blessings and curses are dependent on the observance of all of the mitzvot given from the Revelation at Sinai through Sefer Vayikra.
- "מִשְׁפָּטִים" refer to the commandments of Parashat Mishpatim.
- "חֻקִּים" include the non-intuitive laws of Sefer Vayikra,21 such as the laws of holidays, purity, and Shemittah.
- "הַתּוֹרֹת" are the ritual procedures of Sefer Vayikra, such as the laws of sacrifices which are prefaced by the terms, "תּוֹרַת הָעֹלָה" ,"תּוֹרַת הַמִּנְחָה" etc.22
- Ralbag and Seforno assert that all of the commandments were given to Moshe when he ascended Mt. Sinai to get the Tablets. Thus, this phrase does not come to exclude commandments that were given again elsewhere, but simply to state that all the laws to which the blessings / curses refer were given to Moshe at Mt. Sinai.
- This position could have alternatively explained that the verse is not limiting itself to laws given when Moshe ascended Mt. Sinai, but refers to all laws given in the vicinity of Mt. Sinai, whether on the mountain, or in Ohel Moed at the foot of the mountain.23
All of the Mitzvot in the Entire Torah
The blessings and curses relate to the observance of all of the mitzvot.