Blessings and Curses – Over Which Commandments/2
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Blessings and Curses
Exegetical Approaches
Laws of Shemittah and Yovel
The blessings and curses relate only to the laws of Shemittah and Yovel mentioned in Vayikra 25.
Sources:Rashbam
Context – As the blessings and curses immediately follow the laws of Shemittah and Yovel, it is logical to link the two. Rashbam points out that Vayikra 25:1 ("וַיְדַבֵּר י"י אֶל מֹשֶׁה בְּהַר סִינַי ") and 26:46 ("אֲשֶׁר נָתַן י"י...בְּהַר סִינַי") serve as bookends that bracket the unit.
Points of contact – There are many points of contact between the blessings/curses and the specific commandments related to Shemittah and Yovel:
- Explicit mention of "שביתת הארץ" – Besides allusions to idolatry, the only commandment that is specifically identified in Chapter 26 as leading to calamity for non-observance is that of letting the land rest. The root "שבת" appears numerous times in both chapters,1 reinforcing the connection.
- Emphasis on the number 7 – Throughout the rebuke there is an emphasis on a "seven-fold" punishment.2 This might be taken as an allusion to the seven year cycle of Shemittah, and hint to a measure for measure punishment for not observing the holiness of the seventh year.
- Linguistic parallels – In the description of the blessing of Chapter 26 there are several linguistic allusions to Chapter 25's promises of prosperity to those who keep the Sabbatical year:3
EN/HEע/E
| (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 |
Why are Shemittah and Yovel singled out? According to this position, Shemittah and Yovel are two of the most fundamental commandments.4 They require and instill a tremendous amount of faith in Hashem and simultaneously serve a very important interpersonal role. As such, they merit blessings/ curses for their observance. For elaboration on the significance of the commandment see Purpose of Shemittah.
"אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת" – According to Rashbam, the words "הַחֻקִּים וְהַמִּשְׁפָּטִים" in this conclusion can parallel their usage in Vayikra 25:18 and 26:3 where they also refer to the laws of Shemittah and Yovel. He could suggest that "חֻקִּים" refer to the laws of Shemittah/Yovel that concern man and God, while "הַמִּשְׁפָּטִים" refer to the interpersonal laws, such as the prohibition against deception and the laws regarding buying and selling of land and slaves.5 The term, "הַתּוֹרֹת", however presents a significant difficulty for this position as none of the laws of Vayikra 25 can easily be referred to as a "תורה."
"?מה עניין שמיטה אצל הר סיני" – According to Rashbam, the introduction, "וַיְדַבֵּר י"י אֶל מֹשֶׁה בְּהַר סִינַי", simply comes to teach where the laws of Shemittah were given, just as similar headings provide the locale for other legal passages.6 Rashbam maintains that the Torah is sharing that, in contrast to other laws of Sefer Vayikra, the laws of Shemittah were not given in Ohel Moed, but previously, on Mt. Sinai. As such, the unit of Chapters 25-26 is out of place.
Why are these mitzvot mentioned here? Rashbam does not explain why the chapters are written here, if their proper place is in Sefer Shemot. He might suggest that since the end of the rebuke focuses on the possibility that the nation might be kicked out of the land, the Torah decided to record it prior to their intended entry.
Relationship to Covenant of Shemot 24 – Rashbam does not address the issue and could suggest that the two are distinct. While Shemot 24 was a covenant related to the laws of Mishpatim, given prior to Moshe's ascent, Vayikra 26 is a rebuke over Shemittah and Yovel alone and might have been first commanded during Moshe's ascent to receive the tablets. See R. Yishmael , however, who identifies the two events, raising the possibility that the "סֵפֶר הַבְּרִית" of Shemot 24 comprised Vayikra 25-26.7 This would further strengthen the question of why the unit is disconnected from its natural place and put in Vayikra instead.
Comparison to ceremony in Devarim – According to this approach, the blessings and curses of the two books are not parallel. Vayikra focuses on the observance of only one set of laws, while Devarim speaks of the Torah in its entirety. Rashbam might explain that at Mt. Sinai, Hashem spoke of only the most fundamental laws since, regardless, all had not yet been given to the people, and observance of one of the most difficult laws might have ensured observance of the rest. In Devarim, once the whole Torah was given, Hashem simply made a covenant on all.
"לְבִלְתִּי עֲשׂוֹת אֶת כׇּל מִצְוֺתַי לְהַפְרְכֶם אֶת בְּרִיתִי" – The references to "all" my commandments is somewhat difficult for this approach which assumes that the rebuke refers to only one set of laws. It is also unclear what "ברית" is referred to.
Variation of this approach – R. Zeev Weitman8 suggests a variation of this approach, that the blessings refer not only to the laws of Shemittah and Yovel in Chapter 25, but also to the laws related to idolatry, Shabbat and the Mikdash, mentioned in 26:1-2. [This explains their otherwise odd placement.] He suggests that these four laws together are foundational ones, and as such, deserve their own rebuke.9 As support, he points out that each is alluded to specifically in Chapter 2610 and claims that these same areas of law are the subject of the covenant (אמנה)11 made in the time of Ezra-Nechemyah.12
Laws Given in Parashot Yitro, Mishpatim and Behar
The blessings and curses refer to all of the laws found in the Parashot of Yitro, Mishpatim, and Behar.
"אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת" – The terms "הַחֻקִּים וְהַמִּשְׁפָּטִים" can easily refer to the various mitzvot in the Parashot of Yitro, Mishpatim or Behar.13 Though these sections do not contain any ritual procedures that could be termed "תּוֹרֹת", this position could suggest that the term refers to the laws of sacrifices (תּוֹרַת הַחַטָּאת, תּוֹרַת הָעֹלָה) discussed in Vayikra 6-7 which are also said to have been given on Mt. Sinai.14 According to this variation, the blessings and curses were given regarding the laws of Shemot 20-23, Vayikra 6-7, and Vayikra 25.
"אֲשֶׁר נָתַן י"י... בְּהַר סִינַי" – According to this position, the verse is coming to exclude the commandments that were given at Ohel Moed. The blessing and curses were given only over those commandments given by Hashem to Moshe at Mount Sinai.
"?מה עניין שמיטה אצל הר סיני" – According to these sources, the location marker teaches that the chapter is achronological. The laws of Shemittah, like the blessings and curses which follow, were commanded at Sinai, before the other laws of Sefer Vayikra which were only given after the Mishkan was constructed.
Relationship to Covenant of Shemot 24
- 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 then.15 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. strengthens the question of why the two units are not placed together.
- 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,16 Hashem commanded him to renew it,17 and made it more stringent by adding blessings and curses.
Placement of the unit
- Technical reasons– Ibn Ezra maintains that the verses are placed out of order for technical reasons. Hashem wanted to unite 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.18
- Ordered 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.19 As soon as Moshe descended from the mountain after attaining forgiveness, Moshe relayed the laws of the Tabernacle (which he had received during his first ascent). He waited for its completion before renewing the covenant, but in the meantime, Hashem introduced new laws relating to the Mishkan and priestly sanctity.20
"לְבִלְתִּי עֲשׂוֹת אֶת כׇּל מִצְוֺתַי לְהַפְרְכֶם אֶת בְּרִיתִי" – According to this position, the covenant which Hashem speaks of can refer to that in Shemot 24.
Comparison to ceremony in Devarim – According to Ibn Ezra, the the two ceremonies are parallel, each containing a covenantal aspect and blessings/curses over observance of all commandments given until that point. The summary statement "אֵלֶּה דִבְרֵי הַבְּרִית... מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב" which compares the two supports this reading.
Content of Blessings/Curses – This position would suggest that the fact that Hashem speaks about general observance of mitzvot (כׇּל מִצְוֺתַי) throughout the blessings/curses, suggests that it was made over an entire corpus of law and not just just over Shemittah. Nonetheless, it might agree that Hashem chose to focus more on the laws of Shemittah due to its challenging or fundamental nature.
Laws Given in Sefer Shemot and Vayikra
The blessings and curses are dependent on the observance of all of the mitzvot given from Matan Torah though Sefer Vayikra.
"אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת" – Ralbag maintains that "מִשְׁפָּטִים" refers to the commandments of Parashat Mishpatim, while "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 As such, the terms refer to all the commandments given from Parashat Yitro through Parashat Behar.
"אֲשֶׁר נָתַן י"י... בְּהַר סִינַי" – These sources can explain the verse in one of two ways:
- 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 its foot.23
Chronology of Sefer Vayikra – Since this position does not read the phrase "בְּהַר סִינַי" to be in contrast to "the Ohel Moed",24 it does not need to posit any achronology when passages said there appear in Torah after passages said in the Tent of Meeting. As such, it can assume that the entire book is chronological and that Vayikra 25-26 is in its rightful place.
Why these? 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.
Why bless and curse now? Since at this point in the narrative the nation is about to enter the Land,25 it is an appropriate time to motivate the nation to keep the commandments.
Content of Blessings/Curses – Throughout the blessings/curses, Hashem does not specify individual commandments that need to be observed,26 but speaks in more general terms, saying "אִם בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת מִצְוֺתַי תִּשְׁמְרוּ" and the like,27 which might suggest that He is speaking about an entire corpus of laws.
Relationship to covenant of Shemot 24 – 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.
Comparison to ceremony in Devarim – 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.
All of Torah
The blessings and curses relate to the observance of all of the mitzvot.
"אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת" – 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.28 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.
"אֲשֶׁר נָתַן י"י... בְּהַר סִינַי" – 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.
"מה עניין שמיטה אצל הר סיני" – This approach needs to explain why Vayikra 25:1 would specify that Hashem told Moshe about Shemittah at Sinai, if this is not unique, as 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 He also explained all the minutiae of every law at the same time.29
Chronology of Sefer Vayikra – 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 the Mountain as opposed to in the Tent of Meeting.
Why include all mitzvot? This position might assume hat 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/reward. Alternatively, even if not all the commandments had yet been transmitted to the people, Hashem might have made a covenant on their future observance.
Why bless and curse now? 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.
Content of Blessings/Curses – The warning "לְבִלְתִּי עֲשׂוֹת אֶת כׇּל מִצְוֺתַי" and the fact that the curses speak of the laws in general terms (rather than specifying individual mitzvot),30 could support the position that Hashem is referring of all of His commandments.
Relationship to covenant of Shemot 24 – Rashi asserts that the covenant of Shemot 24 took place before Matan Torah,31 and only referred to the seven Noachide laws and the handful of commandments that the people had received at Marah.32 It is first in Vayikra that a covenant is made over the complete Torah.
Comparison to ceremony in Devarim – Rashi views this ceremony as being exactly parallel to that in Devarim 28-29, as both were all inclusive. According to him, each time the nation found itself on the eve of entry into the land, Hashem made a covenant over all of Torah to motivate observance.
