פרשת כי תבוא
דברים Deuteronomy 26:1 to 29:8
Moses, about to pass from the scene, continues his farewell address to the Israelites as they are poised to begin their conquest of Canaan.
Chapter 26, Verses 1 through 11 – Pilgrimage, gratitude to G-d
Upon first entering and settling the land, the Israelites are commanded to demonstrate their gratitude to G-d for bountiful harvests and freedom from slavery by bringing an (unspecified) portion of the first fruits to the as yet unnamed central place of sacrifice. The Mishna interprets that the intention is annual observance. There, they are to share it with the Levites and the stranger, as it is their due. Is this to be a festive meal? The Torah is not clear.
Verses 1 through 4 – Description of one of the pilgrimage holidays, a basket of first fruits grown in the land is brought to the priests. This is probably reference to the holiday of Shavuot (שבועות).
Note lines 5 through 10 (“My father was a fugitive Aramean …ארמי אבד אבי …” – (” are included as part of the traditional Passover Haggadah. This most likely refers to the patriarch Jacob who had to flee to Paddan Aram and seek refuge in the house of Laban to escape his brother’s wrath.
This passage may be meant to serve as a poignant reminder that wherever we are, and whatever we achieved, we should not lose sight of where we came from.
The pilgrims were aware of the holidays of Sukkot and Shavuot. These were probably their inspiration for the harvest holiday of Thanksgiving as observed in the US and in Canada.
Verses 12 through 19 – Tithe for those in need
The third year is the year of the tithe (מעשר – a tenth of the yield) for those in need in your settlement: the Levite, the stranger, the orphan, and the widow. Previously (Chapter 14, verse 28) it was stated that this is a continuous three-year cycle. Charge to observe all the commandments, and in turn we will be G-d’s treasured people.
Chapter 27, Verses 1 through 8 – Setting up altar across the Jordan
The Israelites are charged by Moses and the elders of Israel (they are included as Moses will not be accompanying them across the Jordan), that shortly after crossing the Jordan River, their first act is to set up a rough stone alter on Mount Ebal (Mount of Curses – הר הקללות) coated in plaster. “All the words of this teaching” (את כל דברי התורה) are to be inscribed on it. Presuming the plaster is to protect the inscription chiseled on the stone, why is the inscription to be applied after the plaster? Is the intent that the entire Torah, or only the book of Deuteronomy, or something else is to be inscribed? It is hard to imagine so many inscriptions on a rough stone altar. In addition, iron tools are not to be used. Why on the Mount of Curses, and why must iron tools not be used? Some Rabbis surmised that iron was not to be used because it is associated with the tools of warfare.
Verses 9 through 26 – Levites proclaim cursed activities
Moses directed the Israelites that upon crossing the Jordan river, they are to stand on Mount Gerizim (Mount of Blessings – הר הברכות) and on Mount EbaI (Mount of Curses – הר הקללות). The tribes descended from Rachel and Leah being on Mount Gerizim, and the tribes descended from Bilha and Zilpa being on Mount Ebal. The Israelites will then witness the Levites proclaiming specific cursed activities.
Following each of the twelve proclaimed cursed activities (verses 15 through 26) all the people proclaim “amen”. As the people affirmed activities that are to be forbidden to them, many (mainly non-orthodox) sources determined that the focus of Judaism is less a covenant of belief or of faith but of deeds.
Mount Gerizim remains the Samaritan spiritual center and main settlement.
Chapter 28, Verses 1 through 14 – Blessings on condition that we behave
Here we have a catalog of blessings the Israelites will enjoy in the promised land, but only if they behave and listen to the voice of G-d.
Verses 15 through 69 – Dire consequences if we misbehave
BUT, if you do not obey the Lord, you will be in deep doodoo, big time! While written as a prophecy, this catalog of horrors section can possibly be placed after the destruction of the Southern Kingdom and the Babylonian Exile to explain the misfortunes that had befallen them. In some traditional congregations, this Torah section is read in a low voice, almost a whisper. This depressing verbiage is in line with that of Book of Lamentations (איכה) that observant Jews read on Tisha B’Av.
This section, unlike the section read before Shavuot, does not promise eventual redemption. One biblical scholarship interpretation is that the first reading refers to the first (Babylonian) exile that lasted seventy years and the second reading refers to the second exile after the crushed Bar Kochba rebellion that does not end with the promise of eventual redemption
Notes: Above refrain of blessings and curses represents a very basic level of morality. Obedience to the basic rules brings blessings, failure to observe them brings curses, and horrible ones at that. No incentive to do what is moral simply because it is the right thing to do. It should also be noted that most of the mitzvot and prohibitions are between people, not between G-d and man.
It is worth pondering why only 14 verses (1 through 14) are devoted to the blessings we will reap if we obey G-d’s will (תשמע בקול הי) but no less than 54 verses (15 through 68) are devoted to the curses that we will reap if we do not obey G-d’s will (and dire curses they are!).
Obviously, the above portion makes for a very troubling and unpleasant Aliyah. As such, it is customarily chanted in an exceptionally low voice and speedily without interruption.
The Torah promises (verse 2) a list of blessings “if you will but heed the word of the Lord your G-d”. It does not detail what good deeds are required to bring about these blessings. Similarly (verse 15) the dreadful litany of curses is our due “if you do not obey the Lord, your G-d and observe faithfully all His commandments” without detailing the commandments to be obeyed.
Chapter 29, Verses 1 through 8 – We remain unappreciative
Moses again summons the people for an oration. The people are chided that after all that was done for them, they are not fully appreciative. From now on, they must observe faithfully all the terms of this covenant. That is a precondition for them to succeed.
Cary Hillebrand was born and raised in Brooklyn. After university (Stony Brook University School of Engineering) Cary went on aliya to Israel. Inducted into the IDF, he performed military service in the Israel Air Force followed by countless tours of reserve duty. In civilian life, he worked for many years on operations and control systems for regional and municipal water systems, both in Israel and in the US. Retired, Cary resides in Cherry Hill with his family, remaining active in the Jewish community. In the past, he chaired Adult Education at M’kor Shalom and then Lifelong Learning at Adath Emanuel. Cary’s interests and hobbies include hiking, reading, Jewish studies, and keeping up on current events. A secular humanist Jew, Cary has a passion for Torah study (go figure!).
Cary can be reached at carycnb@outlook.com
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