Nitzavim Answers

Netzavim-VaYelech  5715

דברים פרק ל

(יא) כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא:

(יב) לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה:

(יג) וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה:

For this Commandment which I command thee this day, it is not too hard for thee, neither is it far off. It is not in heaven, that thou shouldest say: 'Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?' Neither is it beyond the sea, that thou shouldest say: 'Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?' 

Alef.

1.  The fact that what is being discussed is a “Mitzva” (v. 11) suggests that there is an expectation that it be carried out regardless of the difficulty entailed in fulfilling it. If it were an impossibility to fulfill, it would not make sense for it to be Commanded.

2.  Once the Tora has been given at Sinai to Moshe and the Jewish people, there is no assumption that it will require some sort of supernatural feat to access the Tora going forward, i.e., the process is not going to be reversed. However, once it has been given, one could think that it only is accessible in certain environments on earth; v. 13 comes to dispel such a thought. (R. Hirsch¹ sees v. 12 as referring to the type of individual who will be required to teach the Tora, i.e., someone like Moshe who could spend all that time on Sinai communing with HaShem. Therefore you have the following statement in the Talmud: 

תלמוד בבלי מסכת ראש השנה דף כה עמוד ב

ואומר (תהילים צט:ו) “משה ואהרן בכהניו ושמואל בקראי שמו.” שקל הכתוב שלשה קלי עולם כשלשה חמורי עולם, לומר לך: ירובעל בדורו - כמשה בדורו, בדן בדורו - כאהרן בדורו, יפתח בדורו - כשמואל בדורו. ללמדךשאפילו קל שבקלין ונתמנה פרנס על הצבור - הרי הוא כאביר שבאבירים, ואומר ובאת אל הכהנים הלוים ואל השפט אשר יהיה בימים ההם. וכי תעלה על דעתך שאדם הולך אצל הדיין שלא היה בימיו? הא אין לך לילךאלא אצל שופט שבימיו, ואומר אל תאמר מה היה שהימים הראשונים היו טובים מאלה.(

Beit.

MaHaRShA distinguishes between “מגביה דעתו” (elevates himself in his estimation) as representing someone who would not even consider seeking out anyone else to explain something to him, as opposed to “גסי הרוח” (haughty; arrogant), who even if they would listen to another opinion, would never think enough of such an opinion to consider it seriously.

מהרש"א חידושי אגדתא

במי שמגביה דעתו כו'. היינו שדעתו גבוה ואין צריך לקבל מרב ולא תמצא במי שמרחיב דעתו כו' גם אם הוא מקבל מרב לא ירחיב דעתו לסמוך על זה דדי לו בקבלתו אלא דצריך לחזור אחריה שלא תשתכח ממנוכדאמרי' לעיל ור"י שאמר לא תמצא בגסי רוח כו' כדאמרי' לעיל אם משים אדם עצמו כמדבר כו' ולא תמצא בסחרנים כו' היינו דנקט מעבר לים שמשהין הרבה ע"י סחורתן ולא יבואו לביתם כמ"ש הספנים אחת לששהחדשים וק"ל:

Gimel.

RaShI does not understand v. 14 as dealing with inner qualities of the individual vis-à-vis Tora observance, but rather the accessibility and format of the Tora itself. I.e., it is not esoteric material that only to a limited elite will there be accessibility, but rather it is open source material in written and oral form available to all.

MaLBIM and NeTzIV understand the verse as dealing with the inner personal qualities that will be required for the fulfilliment of the Tora, i.e., what one says, what one wills to do, what one does, how one thinks about the Mitzvot and the ability to study in general, all qualities that all human beings possess.

Daled.

1.  Rather than view v. 12 as a statement about how the Tora is readily accessible to all who wish to study it, R. Yehoshua in the passage in Bava Metzia 59a, uses v. 12 as a justification for not deciding Halacha based upon the expressions of Divine Will once the Tora was conveyed to the Jewish people at Sinai. Perhaps at one point in time, during Moshe’s lifetime, Halachic questions, such as what to do with the Mekallel (YaYikra 24:12) , the Mekoshesh Eitzim (BaMidbar 15:35) , Benot Tzelophchad (Ibid. 27:5) could be decided upon by HaShem Revealing His Will. But when the leadership shifted first to Yehoshua, and then all those who followed him, Halacha was determined by majority rule, as indicated in Shemot 23:2 “Thou shalt not follow a multitude to do evil; neither shalt thou bear witness in a cause to turn aside after a multitude to pervert justice”.

2.  RaShI suggests a diametrically opposite interpretation. If for some reason the understanding of the Tora would be in Heaven, i.e., that it continues to reside with HaShem, then it would be necessary to continue consulting with Him. R. Yehoshua rejects that idea and insists that the Halacha no longer resides with HaShem, and it would be wrong to try to ascend to Heaven and find out what HaShem is “Thinking”.

¹ רש"ר הירש דברים פרשת ניצבים פרק ל פסוק יב

(יב) לא בשמים הִוא. ההכרות והמעשים שהיא מתכוונת אליהם אינם בתחום העל - חושי, השמימי, וכל ההתגלויות האלוקיות הדרושות להבנתה ולקיומה כבר ניתנו לנו במלואן ודבר לא נותר מהן בשמים. לפיכך לא תוכל לומר: היכן נמצא איש בעל רוח על -אנושית שיחדור למעננו לסודות השמים או שיוריד לנו מן השמים התגלות חדשה שתשלים את הכרתנו, ורק אם נמצא איש כזה אשר רוח אלהים בו, נוכל לקיים את התורה על פי רצון ה'.

(יג) ולא - מעבר לים הִוא. וההכרות והמעשים שהיא מתכוונת אליהם אינם מותנים בנסיבות ובמצבים המתקיימים אי - שם בארץ מרחקים, ולפיכך לא תוכל לומר: התורה מתאימה לארצות ולמצבים השונים באקלימן ובתנאיהםהחברתיים מאלה שאני חי בהם; יַמִּים מפרידים ביני לבינם וחוסר ידיעתם מונעת את הבנת התורה שמוטל עלי לקיימה. יש צורך שאדם יפליג למדינות הים וילמד את תנאי אדמת התורה במקומה ובארצה, והוא יביא לנו אתהידיעה החסרה לנו, למען נבין את התורה בטרם נקיימנה.

Nitzavim

http://www.nechama.org.il/pages/646.html

Ki Tavo Answers

Ki Tavo 5721

Alef.

      1.     ברכות                              קללות                              הסברים על השנויים

Whereas the blessings will be the result of HaShem’s Direct Intervention, it is as if the curses will come about automatically, on their own.	(טו) וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹליְקֹוָק אֱלֹקיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֹתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִימְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ: But it shall come to pass, if thou wilt not hearken unto the Voice of the LORD thy God, to observe to do all His Commandments and HisStatutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.	דברים פרק כח (א) וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַעבְּקוֹל יְקֹוָק אֱלֹקיךָלִשְׁמֹר לַעֲשׂוֹתאֶת־כָּל־מִצְוֹתָיואֲשֶׁר אָנֹכִי מְצַוְּךָהַיּוֹם וּנְתָנְךָ יְקֹוָקאֱלֹקיךָ עֶלְיוֹן עַלכָּל־גּוֹיֵי הָאָרֶץ: And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth.
A general statement about the blessings is made at the outset of the section on blessings; with respect to the curses, the general statement of what will take place comes at the end of the section on the curses. It is as if this statement is made reluctantly, with considerable regret.	(מה) וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹתהָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַדהִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹליְקֹוָק אֱלֹקיךָ לִשְׁמֹר מִצְוֹתָיווְחֻקֹּתָיו אֲשֶׁר צִוָּךְ: And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the Voice of the LORD thy God, to keep His Commandments and HisStatutes which He Commanded thee.	(ב) וּבָאוּ עָלֶיךָכָּל־הַבְּרָכוֹתהָאֵלֶּה וְהִשִּׂיגֻךָ כִּיתִשְׁמַע בְּקוֹל יְקֹוָקאֱלֹקיךָ: And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the Voice of the LORD thy God.
These two verses are reversed when comparing the blessings and the curses. In the blessings, I marvel at all of the good things that will occur. In the curses, the most important thing is whether or not there will be food for personal consumption, and therefore this is listed first.	(יז) אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ:  Cursed shall be thy basket and thy kneading-trough.	(ד) בָּרוּךְ פְּרִי־בִטְנְךָ וּפְרִיאַדְמָתְךָ וּפְרִיבְהֶמְתֶּךָ שְׁגַראֲלָפֶיךָ וְעַשְׁתְּרוֹתצֹאנֶךָ: Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle, the increase of thy kine, and the young ofthy flock.
	(יח) אָרוּר פְּרִי־בִטְנְךָ וּפְרִיאַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹתצֹאנֶךָ: Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock.	(ה) בָּרוּךְ טַנְאֲךָוּמִשְׁאַרְתֶּךָ: Blessed shall be thy basket and thy kneading-trough.

2.  This question specifically concerns a comparison  between v. 1 and 15. Perhaps when it comes to compliance, it is assumed that all Commandments will be fulfilled. But when dealing with a lack of compliance, while it may stand to reason that Mishpatim—those Commandments whose rationales are relatively obvious—will be observed, it is likely that the ones most commonly trespassed are the Chukim—the Commandments whose reasons are obscure and/or aesoteric. Consequently, the Tora states that curses will be forthcoming if any of the Commandments, including the Chukim, will not be fulfilled.

3.  While many of the verses describing specific aspects of the curses are also in the future tense, e.g.,

(כ) יְשַׁלַּח יְקֹוָק בְּךָ אֶת־הַמְּאֵרָה אֶת־הַמְּהוּמָה וְאֶת־הַמִּגְעֶרֶת בְּכָל־מִשְׁלַח יָדְךָ אֲשֶׁר תַּעֲשֶׂה עַד הִשָּׁמֶדְךָ וְעַד־אֲבָדְךָ מַהֵר מִפְּנֵי רֹעַ מַעֲלָלֶיךָ אֲשֶׁר עֲזַבְתָּנִי:

(כא) יַדְבֵּק יְקֹוָק בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ:

(כב) יַכְּכָה יְקֹוָק בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ:

when comparing v. 2 and 45 above, one can see the difference in tenses (see the verbs underlined in the chart) with respect to the actions of the Jews that brings about either the blessings or the curses respectively. Perhaps the difference in tense reflects the optimism on God’s Part, as it were, of the Jews going to do the right thing in the future, and the disappointment brought about after the fact when they have fallen short of God’s Expectations.

It would appear that Rabbeinu Bachya’s view regarding the difference between the blessings and curses in Re’eh, would be the most helpful in understanding the difference between the future and past tenses in 28:2 and 45. Whereas with regard to doing the right thing and the consequent blessings, no uncertainty is reflected, that is not the case with regard to the possibility that the people will sin and therefore be vulnerable to curses.

(A Rabbinic presumption of lesser sin rather than more is reflected in the standard interpretation of “Chayav” in Mishnayot. Rather than assume that the sinner has sinned deliberately and therefore is obligated to receive various forms of corporeal punishment if there were witnesses who issued a proper warning prior to the transgression, the Rabbis usually assume that we are speaking about the obligation to bring a sin offering, which is only incurred if the action was carried out inadvertently.)

Beit.

1+2.  HaKetav VeHaKabbala understands the word “כי” in the second verse as “in order”, i.e., so that you will be able to do even more Mitzvot, all sorts of Divine Blessings will be Bestowed upon you as a result of your initial striving to comply with the Mitzvot. (See the citation in Alon HaDeracha from RaMBaM’s introduction to Chapter “Chelek” in Sanhedrin.)

MaLBI”M understands the word “כי” as “in spite of”, i.e., despite your devotion to Mitzvot which might result in your neglecting anything other than your most basic needs, HaShem will Bestow upon you all sorts of blessings to which ordinarily one might have to dedicate great amounts of time and effort. This is in order that outside observers would not come to disparage a life dedicated to Tora and Mitzvot, thinking that the sacrifices that need to be made are just too great.

(MaLBI’M’s interpretation is reminiscent of the debate between R. Yishmael and R. Shimon bar Yochai in Tractate Berachot:

תלמוד בבלי מסכת ברכות דף לה עמוד ב¹

תנו רבנן: ואספת דגנך, - מה תלמוד לומר - לפי שנאמר: לא ימוש ספר התורה הזה מפיך, יכול דברים ככתבן? תלמוד לומר: ואספת דגנך - הנהג בהן מנהג דרך ארץ, דברי רבי ישמעאל; רבי שמעון בן יוחיאומר: אפשר אדם חורש בשעת חרישה, וזורע בשעת זריעה, וקוצר בשעת קצירה, ודש בשעת דישה, וזורה בשעת הרוח, תורה מה תהא עליה? אלא: בזמן שישראל עושין רצונו של מקום - מלאכתן נעשית עלידי אחרים, שנאמר: ועמדו זרים ורעו צאנכם וגו'. ובזמן שאין ישראל עושין רצונו של מקום - מלאכתן נעשית על ידי עצמן, שנאמר: ואספת דגנך; ולא עוד, אלא שמלאכת אחרים נעשית על ידן, שנאמר: ועבדת אתאויבך וגו'. אמר אביי: הרבה עשו כרבי ישמעאל - ועלתה בידן, כרבי שמעון בן יוחי - ולא עלתה בידן. אמר להו רבא לרבנן: במטותא מינייכו, ביומי ניסן וביומי תשרי לא תתחזו קמאי, כי היכי דלא תטרדו במזונייכוכולא שתא. אמר רבה בר בר חנה אמר רבי יוחנן משום רבי יהודה ברבי אלעאי: בא וראה שלא כדורות הראשונים דורות האחרונים, דורות הראשונים עשו תורתן קבע ומלאכתן עראי - זו וזו נתקיימה בידן, דורותהאחרונים שעשו מלאכתן קבע ותורתן עראי - זו וזו לא נתקיימה בידן.

Gimel.

Here is HaEmek Davar’s answer to the question that he poses:

(ב) והשיגך. אינה מובנת מליצה זו. וכי אדם הוא נרדף ובורח מן הברכות עד שאמר והשיגוך. ותו מה זה מסיים עוד הפעם כי תשמע וגו' הרי מדבר בתנאי הלז אם שמוע תשמע. אלא הענין דבשעה שאין האדםעסוק בשקידת התורה, מתפעל ומרגיש שמחה בהגיע לו איזה ריוח וברכה בעולם. משא"כ בשעה שעסוק בתורה ודעתו גובהה, אז אינו מתפעל מאיזה ריוח קל שהרי דעתו גבוהה מממנה. משא"כ אם יגיע לוריחו גדול משיגו אפי' בשעה שהוא עסוק בתורה. וזהו מליצת הכתוב והשיגוך כי תשמע וגו' אפילו בשעה שתהיה עסוק בהבנת התורה ובורח מהבלי עוה"ז. מ"מ תהי' כ"כ הברכה גדולה עד שתשיגך:

i.e., despite the individual’s engagement with lofty matters and therefore would otherwise be indifferent to material and physical pleasures that might come his way, but when the blessings is holy and considerable, he will notice it when it “overtakes” him, through no direct involvement of his own.

Daled.

1. 

דברים פרק כח (א) וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְקֹוָק אֱלֹקיךָלִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֹתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָהַיּוֹם וּנְתָנְךָ יְקֹוָק אֱלֹקיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ: (ב) וּבָאוּ עָלֶיךָ כָּל־הַבְּרָכוֹת הָאֵלֶּה וְהִשִּׂיגֻךָ כִּיתִשְׁמַע בְּקוֹל יְקֹוָק אֱלֹ'קיךָ: 1) (ג) בָּרוּךְ אַתָּה בָּעִיר וּבָרוּךְ אַתָּה בַּשָּׂדֶה: ד) בָּרוּךְ פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתְךָ וּפְרִי בְהֶמְתֶּךָשְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ: 2) (ה) בָּרוּךְ טַנְאֲךָ וּמִשְׁאַרְתֶּךָ: (ו) בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ: 3) (ז) יִתֵּן יְקֹוָק אֶת־אֹיְבֶיךָ הַקָּמִים עָלֶיךָ נִגָּפִיםלְפָנֶיךָ בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ וּבְשִׁבְעָה דְרָכִיםיָנוּסוּ לְפָנֶיךָ: 4) (ח) יְצַו יְקֹוָק אִתְּךָ אֶת־הַבְּרָכָה בַּאֲסָמֶיךָ וּבְכֹלמִשְׁלַח יָדֶךָ וּבֵרַכְךָ בָּאָרֶץ אֲשֶׁר־יְקֹוָק אֱלֹקיךָ נֹתֵןלָךְ: 5) (ט) יְקִימְךָ יְקֹוָק לוֹ לְעַם קָדוֹשׁ כַּאֲשֶׁר נִשְׁבַּע־לָךְכִּי תִשְׁמֹר אֶת־מִצְוֹת יְקֹוָק אֱלֹקיךָ וְהָלַכְתָּ בִּדְרָכָיו: (י) וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְקֹוָק נִקְרָא עָלֶיךָוְיָרְאוּ מִמֶּךָּ: 6) (יא) וְהוֹתִרְךָ יְקֹוָק לְטוֹבָה בִּפְרִי בִטְנְךָ וּבִפְרִיבְהֶמְתְּךָ וּבִפְרִי אַדְמָתֶךָ עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעיְקֹוָק לַאֲבֹתֶיךָ לָתֶת לָךְ: 7) (יב) יִפְתַּח יְקֹוָק לְךָ אֶת־אוֹצָרוֹ הַטּוֹב אֶת־הַשָּׁמַיִם לָתֵת מְטַר־אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל־מַעֲשֵׂה יָדֶךָ וְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה: 8) (יג) וּנְתָנְךָ יְקֹוָק לְרֹאשׁ וְלֹא לְזָנָב וְהָיִיתָ רַקלְמַעְלָה וְלֹא תִהְיֶה לְמָטָּה כִּי־תִשְׁמַע אֶל־מִצְוֹתיְקֹוָק אֱלֹקיךָ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לִשְׁמֹר וְלַעֲשׂוֹת: (יד) וְלֹא תָסוּר מִכָּל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּהאֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִיםאֲחֵרִים לְעָבְדָם: ס

ויקרא פרק כו (ג) אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֹתַי תִּשְׁמְרוּוַעֲשִׂיתֶם אֹתָם: 1) (ד) וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם 2) וְנָתְנָההָאָרֶץ יְבוּלָהּ 3) וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ: 4) (ה) וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת־בָּצִיר 5) וּבָצִיריַשִּׂיג אֶת־זָרַע 6) וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע 7)וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם: 8) (ו) וְנָתַתִּי שָׁלוֹם בָּאָרֶץ 9) וּשְׁכַבְתֶּם וְאֵיןמַחֲרִיד 10) וְהִשְׁבַּתִּי חַיָּה רָעָה מִן־הָאָרֶץ11) וְחֶרֶב לֹא־תַעֲבֹר בְּאַרְצְכֶם: 12) (ז) וּרְדַפְתֶּם אֶת־אֹיְבֵיכֶם 13) וְנָפְלוּלִפְנֵיכֶם לֶחָרֶב: 14) (ח) וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה 15)וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶםלִפְנֵיכֶם לֶחָרֶב: 16) (ט) וּפָנִיתִי אֲלֵיכֶם 17) וְהִפְרֵיתִי אֶתְכֶם18) וְהִרְבֵּיתִי אֶתְכֶם 19) וַהֲקִימֹתִי אֶת־בְּרִיתִיאִתְּכֶם: 20) (י) וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁתּוֹצִיאוּ: 21) (יא) וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַלנַפְשִׁי אֶתְכֶם: 22) (יב) וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶםלֵאלֹקים וְאַתֶּם תִּהְיוּ־לִי לְעָם: (יג) אֲנִי יְקֹוָק אֱלֹקיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶםמֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּרמֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת: פ

(טו) וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְקֹוָק אֱלֹקיךָ לִשְׁמֹרלַעֲשׂוֹת אֶת־כָּל־מִצְוֹתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָהַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ: 1) (טז) אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה: 2) (יז) אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ: 3) (יח) אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָוְעַשְׁתְּרֹת צֹאנֶךָ: 4) (יט) אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ: 5) (כ) יְשַׁלַּח יְקֹוָק בְּךָ אֶת־הַמְּאֵרָה אֶת־הַמְּהוּמָה וְאֶת־הַמִּגְעֶרֶת בְּכָל־מִשְׁלַח יָדְךָ אֲשֶׁרתַּעֲשֶׂה עַד הִשָּׁמֶדְךָ וְעַד־אֲבָדְךָ מַהֵר מִפְּנֵי רֹעַמַעֲלָלֶיךָ אֲשֶׁר עֲזַבְתָּנִי: (כא) יַדְבֵּק יְקֹוָק בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַלהָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ: (כב) יַכְּכָה יְקֹוָק בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶתוּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַדאָבְדֶךָ: 6) (כג) וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץאֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל: (כד) יִתֵּן יְקֹוָק אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ: 7) (כה) יִתֶּנְךָ יְקֹוָק נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָדתֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָלְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ: (כו) וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִםוּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד: 8) (כז) יַכְּכָה יְקֹוָק בִּשְׁחִין מִצְרַיִם ובעפליםוּבַטְּחֹרִים וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא: 9) (כח) יַכְּכָה יְקֹוָק בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב: (כט) וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הַעִוֵּרבָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּקוְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ: 10) (ל) אִשָּׁה תְאָרֵשׂ וְאִישׁ אַחֵר ישגלנהיִשְׁכָּבֶנָּה בַּיִת תִּבְנֶה וְלֹא־תֵשֵׁב בּוֹ כֶּרֶם תִּטַּע וְלֹאתְחַלְּלֶנּוּ: 11) (לא) שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּחֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹתלְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ: 12) (לב) בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָרֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ: 13) (לג) פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁרלֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים: (לד) וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה: 14) (לה) יַכְּכָה יְקֹוָק בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַדקָדְקֳדֶךָ: 15) (לו) יוֹלֵךְ יְקֹוָק אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִיםעָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּשָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן: (לז) וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּיםאֲשֶׁר־יְנַהֶגְךָ יְקֹוָק שָׁמָּה: 16) (לח) זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּייַחְסְלֶנּוּ הָאַרְבֶּה: (לט) כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹרכִּי תֹאכְלֶנּוּ הַתֹּלָעַת: (מ) זֵיתִים יִהְיוּ לְךָ בְּכָל־גְּבוּלֶךָ וְשֶׁמֶן לֹא תָסוּךְ כִּייִשַּׁל זֵיתֶךָ: (מא) בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי: (מב) כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל: 17) (מג) הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָהמָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה: (מד) הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁוְאַתָּה תִּהְיֶה לְזָנָב: (מה) וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָוְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְקֹוָקאֱלֹקיךָ לִשְׁמֹר מִצְוֹתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ: (מו) וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם: (מז) תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְקֹוָק אֱלֹקיךָבְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל: (מח) וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְקֹוָק בָּךְבְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶלעַל־ צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ: 18) (מט) יִשָּׂא יְקֹוָק עָלֶיךָ גּוֹי מֵרָחֹק מִקְצֵה הָאָרֶץכַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ: (נ) גּוֹי עַז פָּנִים אֲשֶׁר לֹא־יִשָּׂא פָנִים לְזָקֵן וְנַעַר לֹאיָחֹן: (נא) וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַדהִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַראֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ: (נב) וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָהַגְּבֹהֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַןיְקֹוָק אֱלֹקיךָ לָךְ: 19) (נג) וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָאֲשֶׁר נָתַן־לְךָ יְקֹוָק אֱלֹקיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ: (נד) הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיווּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר: (נה) מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵלמִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָאֹיִבְךָ בְּכָל־שְׁעָרֶיךָ: (נו) הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּהַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁחֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ: (נז) וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁרתֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹקאֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ: (נח) אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָההַזֹּאת הַכְּתֻבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁםהַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְקֹוָק אֱלֹקיךָ: 20) (נט) וְהִפְלָא יְקֹוָק אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָמַכּוֹת גְּדֹלֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים: (ס) וְהֵשִׁיב בְּךָ אֵת כָּל־מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּמִפְּנֵיהֶם וְדָבְקוּ בָּךְ: (סא) גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶרהַתּוֹרָה הַזֹּאת יַעְלֵם יְקֹוָק עָלֶיךָ עַד הִשָּׁמְדָךְ: (סב) וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶםכְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְקֹוָקאֱלֹקיךָ: (סג) וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְקֹוָק עֲלֵיכֶם לְהֵיטִיב אֶתְכֶםוּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְקֹוָק עֲלֵיכֶם לְהַאֲבִידאֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָהאֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ: 21) (סד) וֶהֱפִיצְךָ יְקֹוָק בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץוְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁרלֹא־ יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן: (סה) וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְקֹוָק לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹןנָפֶשׁ: (סו) וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָםוְלֹא תַאֲמִין בְּחַיֶּיךָ: (סז) בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵהעֵינֶיךָ אֲשֶׁר תִּרְאֶה: 22) (סח) וֶהֱשִׁיבְךָ יְקֹוָק מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְאֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּוְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵיןקֹנֶה: ס

(יד) וְאִם־לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֹת הָאֵלֶּה: (טו) וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ וְאִם אֶת־מִשְׁפָּטַיתִּגְעַל נַפְשְׁכֶם לְבִלְתִּי עֲשׂוֹת אֶת־כָּל־מִצְוֹתַילְהַפְרְכֶם אֶת־בְּרִיתִי: (טז) אַף־אֲנִי אֶעֱשֶׂה־זֹּאת לָכֶם 1) וְהִפְקַדְתִּיעֲלֵיכֶם בֶּהָלָה אֶת־הַשַּׁחֶפֶת וְאֶת־הַקַּדַּחַת מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ וּזְרַעְתֶּםלָרִיק זַרְעֲכֶם וַאֲכָלֻהוּ אֹיְבֵיכֶם: (יז) וְנָתַתִּי פָנַי בָּכֶם וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶםוְרָדוּ בָכֶם שֹׂנְאֵיכֶם וְנַסְתֶּם וְאֵין־רֹדֵף אֶתְכֶם:ס (יח) וְאִם־עַד־אֵלֶּה לֹא תִשְׁמְעוּ לִי 2) וְיָסַפְתִּילְיַסְּרָה אֶתְכֶם שֶׁבַע עַל־חַטֹּאתֵיכֶם: (יט) וְשָׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם וְנָתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָׁה: (כ) וְתַם לָרִיק כֹּחֲכֶם וְלֹא־תִתֵּן אַרְצְכֶם אֶת־יְבוּלָהּ וְעֵץ הָאָרֶץ לֹא יִתֵּן פִּרְיוֹ: (כא) וְאִם־תֵּלְכוּ עִמִּי קֶרִי וְלֹא תֹאבוּ לִשְׁמֹעַ לִי3) וְיָסַפְתִּי עֲלֵיכֶם מַכָּה שֶׁבַע כְּחַטֹּאתֵיכֶם: (כב) וְהִשְׁלַחְתִּי בָכֶם אֶת־חַיַּת הַשָּׂדֶה וְשִׁכְּלָהאֶתְכֶם וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם וְהִמְעִיטָהאֶתְכֶם וְנָשַׁמּוּ דַּרְכֵיכֶם: (כג) וְאִם־בְּאֵלֶּה לֹא תִוָּסְרוּ לִי וַהֲלַכְתֶּם עִמִּיקֶרִי: (כד) וְהָלַכְתִּי אַף־אֲנִי עִמָּכֶם בְּקֶרִי 4) וְהִכֵּיתִיאֶתְכֶם גַּם־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם: (כה) וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם־בְּרִיתוְנֶאֱסַפְתֶּם אֶל־עָרֵיכֶם וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶםוְנִתַּתֶּם בְּיַד־אוֹיֵב: (כו) בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם וְאָפוּ עֶשֶׂר נָשִׁיםלַחְמְכֶם בְּתַנּוּר אֶחָד וְהֵשִׁיבוּ לַחְמְכֶםבַּמִּשְׁקָל וַאֲכַלְתֶּם וְלֹא תִשְׂבָּעוּ: ס (כז) וְאִם־בְּזֹאת לֹא תִשְׁמְעוּ לִי וַהֲלַכְתֶּם עִמִּיבְּקֶרִי: (כח) וְהָלַכְתִּי עִמָּכֶם בַּחֲמַת־קֶרִי 5) וְיִסַּרְתִּיאֶתְכֶם אַף־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם: (כט) וַאֲכַלְתֶּם בְּשַׂר בְּנֵיכֶם וּבְשַׂר בְּנֹתֵיכֶםתֹּאכֵלוּ: (ל) וְהִשְׁמַדְתִּי אֶת־בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת־חַמָּנֵיכֶם וְנָתַתִּי אֶת־פִּגְרֵיכֶם עַל־פִּגְרֵי גִּלּוּלֵיכֶםוְגָעֲלָה נַפְשִׁי אֶתְכֶם: (לא) וְנָתַתִּי אֶת־עָרֵיכֶם חָרְבָּה וַהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם: (לב) וַהֲשִׁמֹּתִי אֲנִי אֶת־הָאָרֶץ וְשָׁמְמוּ עָלֶיהָאֹיְבֵיכֶם הַיֹּשְׁבִים בָּהּ: (לג) 6) וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקֹתִיאַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶםיִהְיוּ חָרְבָּה: (לד) אָז תִּרְצֶה הָאָרֶץ אֶת־שַׁבְּתֹתֶיהָ כֹּל יְמֵיהֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּתהָאָרֶץ וְהִרְצָת אֶת־שַׁבְּתֹתֶיהָ: (לה) כָּל־יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא־שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ: (לו)7) וְהַנִּשְׁאָרִים בָּכֶם וְהֵבֵאתִי מֹרֶךְ בִּלְבָבָםבְּאַרְצֹת אֹיְבֵיהֶם וְרָדַף אֹתָם קוֹל עָלֶה נִדָּףוְנָסוּ מְנֻסַת־ חֶרֶב וְנָפְלוּ וְאֵין רֹדֵף: (לז) וְכָשְׁלוּ אִישׁ־בְּאָחִיו כְּמִפְּנֵי־חֶרֶב וְרֹדֵף אָיִןוְלֹא־תִהְיֶה לָכֶם תְּקוּמָה לִפְנֵי אֹיְבֵיכֶם: (לח) 8) וַאֲבַדְתֶּם בַּגּוֹיִם וְאָכְלָה אֶתְכֶם אֶרֶץאֹיְבֵיכֶם: (לט) וְהַנִּשְׁאָרִים בָּכֶם יִמַּקּוּ בַּעֲוֹנָם בְּאַרְצֹתאֹיְבֵיכֶם וְאַף בַּעֲוֹנֹת אֲבֹתָם אִתָּם יִמָּקּוּ: (מ) וְהִתְוַדּוּ אֶת־עֲוֹנָם וְאֶת־עֲוֹן אֲבֹתָםבְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בִי וְאַף אֲשֶׁר־הָלְכוּ עִמִּיבְּקֶרִי: (מא) אַף־אֲנִי אֵלֵךְ עִמָּם בְּקֶרִי וְהֵבֵאתִי אֹתָםבְּאֶרֶץ אֹיְבֵיהֶם אוֹ־אָז יִכָּנַע לְבָבָם הֶעָרֵל וְאָזיִרְצוּ אֶת־ עֲוֹנָם: (מב) וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּרוְהָאָרֶץ אֶזְכֹּר: (מג) וְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת־שַׁבְּתֹתֶיהָבָּהְשַׁמָּה מֵהֶם וְהֵם יִרְצוּ אֶת־עֲוֹנָם יַעַן וּבְיַעַןבְּמִשְׁפָּטַי מָאָסוּ וְאֶת־חֻקֹּתַי גָּעֲלָה נַפְשָׁם:

1. The symmetrical numbers, i.e., 8 vs. 22, require juggling of the verses and creative interpretations in order to attempt to make them fit. Perhaps the point is intended to be more symbolic than literal. When simply counting the verses dedicated to the blessings vs. the curses, in VaYikra the breakdown is 19 to 29, a difference of 10; whereas in Devarim the ratio is 13 to 53, a difference of 40!

2.  Conceptually, HaShem is the ultimate Rachman, and therefore is “Loathe” to overly threaten the Jewish people for whom He continues to Have high hopes. Moshe on the other hand has suffered mightily at the hands of these people and feels that “tough love” is the only way that they might come to comply to the system of Tora and Mitzvot expected of them.

¹ Our Rabbis taught: And thou shalt gather in thy corn.   What is to be learnt from these words? Since it says, This book of the law shall not depart out of thy mouth,   I might think that this injunction is to be taken literally. Therefore it says, 'And thou shalt gather in thy corn', which implies that you are to combine the study of them   with a worldly occupation. This is the view of R. Ishmael. R. Simeon b. Yohai says: Is that possible? If a man ploughs in the ploughing season, and sows in the sowing season, and reaps in the reaping season, and threshes in the threshing season, and winnows in the season of wind, what is to become of the Torah? No; but when Israel perform the will of the Omnipresent, their work is performed by others, as it says. And strangers shall stand and feed your flocks. etc.,   and when Israel do not perform the will of the Omnipresent their work is carried out by themselves, as it says, And thou shalt gather in thy corn. Nor is this all, but the work of others also is done by them, as it says. And thou shalt serve thine enemy etc.   Said Abaye: Many have followed the advice of Ishmael, and it has worked well; others have followed R. Simeon b. Yohai and it has not been successful. Raba said to the Rabbis: I would ask you not to appear before me during Nisan and Tishri so that you may not be anxious about your food supply during the rest of the year. Rabbah b. Bar Hanah said in the name of R. Johanan, reporting R. Judah b. Ila'i: See what a difference there is between the earlier and the later generations. The earlier generations made the study of the Torah their main concern and their ordinary work subsidiary to it, and both prospered in their hands. The later generations made their ordinary work their main concern and their study of the Torah subsidiary, and neither prospered in their hands.