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(1) When you enter the land that your God יהוה is giving you as a heritage, and you possess it and settle in it, (2) you shall take some of every first fruit of the soil, which you harvest from the land that your God יהוה is giving you, put it in a basket and go to the place where your God יהוה will choose to establish the divine name. (3) You shall go to the priest in charge at that time and say to him, “I acknowledge this day before your God יהוה that I have entered the land that יהוה swore to our fathers to assign us.” (4) The priest shall take the basket from your hand and set it down in front of the altar of your God יהוה. (5) You shall then recite as follows before your God יהוה: “My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. (6) The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. (7) We cried to יהוה, the God of our ancestors, and יהוה heard our plea and saw our plight, our misery, and our oppression. (8) יהוה freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents, (9) bringing us to this place and giving us this land, a land flowing with milk and honey. (10) Wherefore I now bring the first fruits of the soil which You, יהוה, have given me.” You shall leave it before your God יהוה and bow low before your God יהוה. (11) And you shall enjoy, together with the [family of the] Levite and the stranger in your midst, all the bounty that your God יהוה has bestowed upon you and your household.
(ג) מִקְרָא בִכּוּרִים כֵּיצַד, (דברים כו) וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה' אֱלֹהֶיךָ, וּלְהַלָּן הוּא אוֹמֵר (שם כז) וְעָנוּ הַלְוִיִּם וְאָמְרוּ, מָה עֲנִיָּה הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ, אַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ:
(3) How is it derived that the recitation when bringing the first fruits is recited specifically in Hebrew? When the Torah discusses this mitzva it states: “And you shall speak and say before the Lord your God” (Deuteronomy 26:5), and below, in the discussion of the blessings and curses, it states: “And the Levites shall speak and say” (Deuteronomy 27:14). Just as there, the Levites speak in the sacred tongue, so too here, the recitation is in the sacred tongue.
The Book of Legends, Sefer Ha-Aggadah, Hayim Nahman Bialik & Yehoshua Hana Ravnitzky, eds, p. 177:74
Originally, all who knew how to recite the prescribed words [in Hebrew] would recite them, while those unable to do so repeated them after the priest. But when people began to refrain from bringing firstfruits in shame [of their ignorance], it was decided that both those who could as well as those who could not recite them [in Hebrew] should repeat the words after the priest.
Rabbinical Assembly, Etz Chayim: Torah and Commentary, p. 1141
This is a rare instance of the Torah prescribing the precise words of a prayer rather than leaving it to the inspiration of the worshiper's own heart. This recitation summarizes the historical basis of Jewish identity and has found a featured place in the Pesah Haggadah. One of the advantages of a set liturgy, in addition to uniting all Jews across barriers of time and space, is that it reminds us of themes we might not think on our own.
The Book of Legends, Sefer Ha-Aggadah, Hayim Nahman Bialik & Yehoshua Hana Ravnitzky, eds, p. 710:230 (this is a paraphrase of Sotah 32b: 9-12)
We have been taught that R. Simeon ben Yohai said: A man should speak of his superiority with a soft voice and of his shortcomings with a loud voice; of his superiority with a soft voice, as may be seen in the confession at tithing, of his shortcomings in a loud voice, as may be seen in the confession at the bringing of firstfruits.
(ט) וַיְדַבֵּ֤ר מֹשֶׁה֙ וְהַכֹּהֲנִ֣ים הַלְוִיִּ֔ם אֶ֥ל כׇּל־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַסְכֵּ֤ת ׀ וּשְׁמַע֙ יִשְׂרָאֵ֔ל הַיּ֤וֹם הַזֶּה֙ נִהְיֵ֣יתָֽ לְעָ֔ם לַיהֹוָ֖ה אֱלֹהֶֽיךָ׃
וְעוֹד פָּתַח רַבִּי יְהוּדָה בִּכְבוֹד תּוֹרָה וְדָרַשׁ: ״הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם״, וְכִי אוֹתוֹ הַיּוֹם נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל? וַהֲלֹא אוֹתוֹ יוֹם סוֹף אַרְבָּעִים שָׁנָה הָיָה! אֶלָּא לְלַמֶּדְךָ שֶׁחֲבִיבָה תּוֹרָה עַל לוֹמְדֶיהָ בְּכָל יוֹם וָיוֹם כַּיּוֹם שֶׁנִּתְּנָה מֵהַר סִינַי.
Rabbi Shefa Gold, Torah Journeys: The Inner Path to the Promised Land, p. 202
“When we stand as Levites in the valley of enlightenment, it becomes so clear and obvious what it is that blesses our existence, and connects us with our Divine inheritance, and what it is that curses us, thus separating us from our Divine inheritance. Our normal state of consciousness in contrast, feels like stumbling through the fog, our inner landscape shrouded in bewilderment. As the mists of confusion clear, the blessing and the curse of our lives rise up like mountains, and in the valley between we sing, ‘Amen.’”
(26) Cursed be whoever will not uphold the terms of this Teaching and observe them.—And all the people shall say, Amen.
Richard Eliot Friedman, Commentary on the Torah, Deuteronomy 27:26 (pp. 2834-2835)
The curses seem like a list of sundry examples of the laws that Moses has given until now. Most of the things that are forbidden are uncommon and easy to avoid doing. So the people as a whole will readily say the “Amen” to them. But then the final curse is on anyone who will not support and perform “the words of this Torah”—in other words: the Torah as a whole. The people are led to a point at which they must say “Amen” to the full Torah.
The Book of Legends, Sefer Ha-Aggadah, Hayim Nahman Bialik & Yehoshua Hana Ravnitzky, eds, p. 452:470, citing Deuteronomy Rabbah 7:4 (not available in translation)
"To observe to do all His commandments" (Deut 28:1). R. Simeon ben Halafta said: When a man learns the precepts of Torah but does not fulfill them, his punishment is more sever than that of him who has not studied at all. To what may his situation be compared? To one where a king had an orchard into which he brought two tenants, one of whom planted trees and cut them down, while the other neither planted any nor cut down any. With whom is the king likely to be angry? Surely with the one who planted trees and cut them down. So, too, when a man learns precepts of Torah but does not fulfill them, his punishment is more severe than that of him who has not studied at all.
Richard Elliot Friedman, Commentary on the Torah Deuteronomy 28:2 (pp. 2836-2837).
The curses are four times the length of the blessings. Like the blessings and curses list in Leviticus 26 (where the curses are three times longer than the blessings), this list may convey that threats of punishment were thought to be more effective than promises of reward. Or it may convey the opposite: that threats are less effective, and therefore more are required. The remarkable thing is that, following all these blessings and curses, Moses speaks beautifully for two chapters about why the people should keep the covenant for itself. The blessings and curses are there out of a realistic recognition of human psychology: rewards and punishments are effective tools of instruction from childhood and up. But the aim is higher: that humans should come to see that what is being put in their hands is “life” and “good” and “love” (Deut 30:15–16).
(מו) וְהָי֣וּ בְךָ֔ לְא֖וֹת וּלְמוֹפֵ֑ת וּֽבְזַרְעֲךָ֖ עַד־עוֹלָֽם׃ (מז) תַּ֗חַת אֲשֶׁ֤ר לֹא־עָבַ֙דְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל׃ (מח) וְעָבַדְתָּ֣ אֶת־אֹיְבֶ֗יךָ אֲשֶׁ֨ר יְשַׁלְּחֶ֤נּוּ יְהֹוָה֙ בָּ֔ךְ בְּרָעָ֧ב וּבְצָמָ֛א וּבְעֵירֹ֖ם וּבְחֹ֣סֶר כֹּ֑ל וְנָתַ֞ן עֹ֤ל בַּרְזֶל֙ עַל־צַוָּארֶ֔ךָ עַ֥ד הִשְׁמִיד֖וֹ אֹתָֽךְ׃
(46) They shall serve as signs and proofs against you and your offspring for all time. (47) Because you would not serve your God יהוה in joy and gladness [of heart] over the abundance of everything, (48) you shall have to serve—in hunger and thirst, naked and lacking everything—the enemies whom יהוה will let loose against you. [God] will put an iron yoke upon your neck until you are wiped out.
...The Sages interpreted the following verse describing the exile experience: “Therefore shall you serve your enemy whom the Lord shall send against you, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon your neck, until he has destroyed you” (Deuteronomy 28:48). Rabbi Ami said that Rav said: “In want of all things” means without a lamp and without a table to eat upon. Rav Ḥisda said: Without a wife. Rav Sheshet said: Without an attendant to aid him. Rav Naḥman said: Without intelligence. One of the Sages teaches in a baraita: Without salt and without fat [revav] in which to dip his bread.
(58) If you fail to observe faithfully all the terms of this Teaching that are written in this book, to reverence this honored and awesome Name, your God יהוה, (59) יהוה will inflict extraordinary plagues upon you and your offspring, strange and lasting plagues, malignant and chronic diseases— (60) bringing back upon you all the sicknesses of Egypt that you dreaded so, and they shall cling to you. (61) Moreover, יהוה will bring upon you all the other diseases and plagues that are not mentioned in this book of Teaching, until you are wiped out.
Richard Elliott Friedman, Commentary on the Torah, p. 2846
The horror of the curses is multiplied by the fact that this and other curses are among the ten plagues that were imposed on Egypt. The thought that God would impose on Israel the very plagues that were used on Egypt to make YHWH known and set Israel free is terrifying. The reminder of Egypt will culminate in the last curse (v. 68 below).
The Book of Legends, Sefer Ha-Aggadah, Hayim Nahman Bialik & Yehoshua Hana Ravnitzky, eds, p. 377:1
Heavy is the burden of exile: it outweighs all other divine afflictions.
Richard Elliott Friedman, Commentary on the Torah, p. 2863
For the last curse of this list of horrors, what would be the worst threat specifically for the people of Israel: back to Egypt! This nightmare comes true seven hundred years later, after the Babylonian destruction of Jerusalem, described at the end of the book of Kings: “All the people, from the smallest to the biggest … got up and came to Egypt” (2 Kings 25:26; Jer 43:5–7). The last curse is that they will go back to Egypt, and the last page of the book of Kings reports that the entire people go back to Egypt. Yet, incredibly, this fact is almost never mentioned in commentaries on Deuteronomy or Kings or in biblical scholarship in general. The focus has been on the small portion of the nation who go into exile in Babylon, not on the mass of the people, who go as refugees to Egypt. It is time that we recognized, first, the full horror of the final curse of the covenant. Second, we must be sensitive to what it means to Moses to pronounce this curse: the heartbreak of what it would mean for his people to be back in Egypt, even worse off than before, the failure, the humiliation.
Rabbinical Assembly, Etz Chayim: Torah and Commentary, p. 1157
Bad as the reality will be, you will fear that the future will be worse. Fear of misfortune is often worse than the actual misfortune, as our imaginations conjure up all sorts of dreadful experiences we may feel we deserve.
(א) וַיִּקְרָ֥א מֹשֶׁ֛ה אֶל־כׇּל־יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אַתֶּ֣ם רְאִיתֶ֗ם אֵ֣ת כׇּל־אֲשֶׁר֩ עָשָׂ֨ה יְהֹוָ֤ה לְעֵֽינֵיכֶם֙ בְּאֶ֣רֶץ מִצְרַ֔יִם לְפַרְעֹ֥ה וּלְכׇל־עֲבָדָ֖יו וּלְכׇל־אַרְצֽוֹ׃ (ב) הַמַּסּוֹת֙ הַגְּדֹלֹ֔ת אֲשֶׁ֥ר רָא֖וּ עֵינֶ֑יךָ הָאֹתֹ֧ת וְהַמֹּפְתִ֛ים הַגְּדֹלִ֖ים הָהֵֽם׃ (ג) וְלֹא־נָתַן֩ יְהֹוָ֨ה לָכֶ֥ם לֵב֙ לָדַ֔עַת וְעֵינַ֥יִם לִרְא֖וֹת וְאׇזְנַ֣יִם לִשְׁמֹ֑עַ עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ (ד) וָאוֹלֵ֥ךְ אֶתְכֶ֛ם אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לֹֽא־בָל֤וּ שַׂלְמֹֽתֵיכֶם֙ מֵעֲלֵיכֶ֔ם וְנַעַלְךָ֥ לֹֽא־בָלְתָ֖ה מֵעַ֥ל רַגְלֶֽךָ׃
(1) Moses summoned all Israel and said to them: You have seen all that יהוה did before your very eyes in the land of Egypt, to Pharaoh and to all his courtiers and to his whole country: (2) the wondrous feats that you saw with your own eyes, those prodigious signs and marvels. (3) Yet to this day יהוה has not given you a mind [heart] to understand or eyes to see or ears to hear. (4) I led you through the wilderness forty years; the clothes on your back did not wear out, nor did the sandals on your feet;
Rabbi Abraham Joshua Heschel, cited in Etz Chayim: Torah and Commentary, p. 1158
The ability to understand, to see or hear the divine significance of events, may be granted or withheld from man. One may see great wonders but remain entirely insensitive.