ספר דברים - פרשת כי תבא - כז:יא-כח:ו - חמישי

The verse says, "And Moshe commanded the people on that day, saying." The simple meaning is that Moshe is instructing the people about what is to happen, setting up the events that will take place when they cross the Jordan. Moshe is preparing the people for the ceremony of blessings and curses, which will be elaborated in the following verses. The teacher notes that the verse is setting the stage for the division of the tribes and the instructions that will be given regarding Har Grizim and Har Eivel.

This verse lists the tribes that will stand on Har Grizim to bless the people: Shimon, Levi, Yehuda, Yissachar, Yosef, and Binyamin. The teacher explains that these are the six tribes chosen to stand on Har Grizim. He points out that the verse is referring to the division of the tribes for the ceremony, and that the Leviim and Kohanim, along with the Aron, were positioned below, between the two mountains. The teacher also discusses the inclusion of both Menashe and Ephraim under Yosef, and raises the question of whether women and children were present or if it was only the men. He notes that, based on the tribes who crossed the Jordan, it seems that only the men participated, as the women and children of the tribes who inherited on the east side of the Jordan did not cross over. He suggests that perhaps only the males were present for this ceremony, but leaves it as something to look up for further clarification.

Rashi explains that, as it says in Maseches Sotah, six tribes went up to the top of Har Grizim and six to the top of Har Eivel. The Kohanim, Leviim, and the Aron were below in the middle, between the two mountains. The Leviim turned their faces toward Har Grizim and began with the blessing, saying, "Baruch ha'ish asher lo ya'aseh pesel u'maseicha"—blessed is the person who does not make a graven or molten image. Both groups, those on Har Grizim and those on Har Eivel, answered Amen. Then the Leviim turned their faces toward Har Eivel and began with the curse, saying, as it says in verse 15, "Arur ha'ish asher ya'aseh pesel"—cursed is the person who makes a graven image. And so it continued for all the blessings and curses, until the last one in verse 26, "Arur asher lo yakim." The teacher elaborates that the Torah only mentions the curses explicitly, but the blessings were said in the same manner, just with the opposite wording. The Leviim would first say the blessing, everyone would answer Amen, then they would turn and say the corresponding curse, and again everyone would answer Amen. This process was repeated for each of the statements listed in the following verses.

This verse lists the tribes that will stand on Har Eivel for the curses: Reuven, Gad, Asher, Zevulun, Dan, and Naftali. The teacher explains that these six tribes were designated to stand on Har Eivel, opposite the six tribes on Har Grizim. He reiterates that the Leviim and Kohanim were positioned below, in between the two mountains, and that the ceremony involved both groups responding Amen to the blessings and curses as they were proclaimed by the Leviim.

The verse states, "And the Leviim shall answer and say to all the men of Israel with a loud voice." The teacher explains that it was the Leviim who raised their voices and proclaimed the blessings and curses to all the Jewish men. Although the Kohanim and the Aron were also present below, it was specifically the Leviim who spoke out loudly to the entire nation. This was done so that everyone could hear and respond Amen, as part of the ceremony described in the previous verses.

This verse says, "Cursed is the man who makes a graven or molten image, an abomination to Hashem, the work of a craftsman, and places it in secret. And all the people shall answer and say Amen." The teacher explains that this refers to someone who makes an idol and hides it, perhaps out of fear of being caught. The curse is pronounced on such a person, and all the people, from both mountains, respond Amen. The teacher notes that, as explained earlier, the same process was followed for each curse: first the blessing was said, then the curse, and each time everyone answered Amen.

The verse says, "Cursed is one who degrades his father or his mother, and all the people shall say Amen." The teacher explains that the word "Makle" means to degrade or to treat with disrespect. He elaborates that "Makle" comes from the word "Mezalzel," which means to lower or degrade someone's honor. He brings a proof from an earlier verse (chapter 25, verse 3), where it says that if you give someone more lashes than necessary, "your brother will be degraded before your eyes." This shows that "Makle" means to degrade beyond what is appropriate. The curse is therefore on someone who degrades his parents, and all the people respond Amen.

Rashi explains the word "Makle" in the verse "Makle Aviv" as meaning someone who degrades or disgraces his father or mother. The term "Makle" comes from the language of "Mezalzel," which means to degrade or diminish their honor. Rashi brings a proof from an earlier verse in Devarim, where it says, "V'nikla achicha"—that your brother will be degraded before your eyes. There, it refers to someone being degraded beyond what is necessary. So here too, "Makle" means to degrade or treat with disrespect.

The verse says, "Cursed is the one who moves back the boundary of his neighbor, and all the people shall say Amen." This refers to someone who shifts the border between his property and his neighbor's property in order to increase his own land. By doing so, he is stealing land from his neighbor, taking what does not belong to him. The people respond by saying Amen, affirming the curse on such a person.

Rashi explains that "Masig Gvul" means someone who pushes the boundary back, moving it backwards to steal land and increase his own property at the expense of his neighbor. The word "Masig" means to push back, and Rashi brings a proof from the verse in Yeshaya, "V'hu sog achor mishpat"—the judgment has been pushed back. This means that evil people push things behind or backwards. So "Masig Gvul" is someone who pushes the boundary backwards, stealing territory.

The verse says, "Cursed is the one who misguides a blind person on the road, and all the people shall say Amen." This is not only referring to someone who literally causes a blind person to stumble, but also to someone who misleads another person who is 'blind' in a certain matter—meaning, someone who is unaware or does not know about something. If you give him bad advice and cause him to stumble, you are included in this curse. The people respond Amen to affirm this.

Rashi explains that "Mashge Iver"—misguiding a blind person—refers to someone who is "Hasuma Bedovor," blind in a certain matter, meaning he is unaware or ignorant about something. If you advise him and give him bad advice, causing him to stumble, you are included in this curse. It is not limited to someone who is physically blind, but applies to misleading anyone who lacks knowledge in a particular area.

The verse says, "Cursed is the one who perverts the judgment of a stranger, orphan, or widow, and all the people shall say Amen." This means that if someone corrupts or twists justice against those who are vulnerable—like a convert, an orphan, or a widow—he is cursed. The people respond Amen, agreeing to this curse.

The verse states, "Cursed is the one who lies with his father's wife, for he has uncovered the corner of his father's garment, and all the people shall say Amen." This refers to someone who has relations with his father's wife, which is a severe transgression. The Torah describes it as uncovering his father's garment, and the people respond Amen to affirm the curse on such a person.

The verse says, "Cursed is the one who lies with any animal, and all the people shall say Amen." This refers to the prohibition of bestiality, and the people respond Amen, affirming the curse on anyone who commits this act.

"Cursed is the one who lies with his sister, whether it is the daughter of his father or the daughter of his mother, and all the people said Amen." The teacher reads the verse and explains that this is referring to the prohibition of having relations with one's sister, whether she is from the father's side or the mother's side. The people would respond Amen, affirming the curse as with the previous ones.

"Cursed is the one who lies with his mother-in-law, and all the people shall say Amen." The teacher reads the verse and explains that this is referring to the prohibition of having relations with one's mother-in-law. Again, the people would respond Amen, affirming the curse as with the previous ones.

"Cursed is the one who strikes his friend in secret, and all the people shall say Amen." The teacher asks what this means and explains that according to Rashi, this is not talking literally about someone who physically strikes his friend, because that's not usually done in secret. Rather, Rashi says this refers to someone who harms his friend by speaking badly about him—lashon hara—which is done quietly, out of the person's presence. This is the type of 'striking' that is meant here: hurting someone through speech, not through physical action.

On the words "Makkei Re'eihu BaSaser"—Rashi says this refers to lashon hara, speaking badly about someone. The teacher further brings from the foundation of Rav Moshe HaDarshan, who expounds that there are eleven curses listed here. Actually, there are twelve, but the last one, in Pasuk Chavav, is not counted as a specific curse because it is a general one. The eleven specific curses correspond to the eleven tribes. But what about Shimon? Rashi explains that there is no curse written corresponding to the tribe of Shimon, because Moshe did not intend to bless Shimon before his death when he blessed the other tribes, due to the incident with Zimri ben Salu, who was the leader of the tribe of Shimon. As explained in Parshas Bamidbar, the whole tribe of Shimon gathered against Moshe, so Moshe did not intend to bless them, and therefore did not want to curse them either. That is why there are only eleven curses and not twelve. The teacher notes that Rashi brings this explanation here, even though it could have been brought at the beginning or end of the section, and also points out that the last curse is not counted because it is general and not directed at any particular tribe. Additionally, it is interesting that Shimon was actually standing on Har Grizim, the side of the blessings.

"Cursed is the one who takes a bribe to put an innocent person to death, and all the people should say Amen." The teacher reads the verse and explains that this refers to someone who accepts a bribe in order to kill an innocent person. The people respond Amen, affirming the curse.

"Cursed is the one who does not uphold the words of this Torah to do them, and all the people should say Amen." The teacher explains that here, the Torah includes a curse for not fulfilling any of the words of the Torah. This is a general curse that encompasses the entire Torah. When the people said Amen, they were accepting this upon themselves, as Rashi will explain further.

On the words "Asher Lo Yakim Es Divrei HaTorah HaZos"—Rashi explains that here the Torah included the entire Torah in this curse. The people accepted this upon themselves with an oath and a curse. The teacher elaborates that the Amen here was not just a response, but an acceptance of both an oath and a curse, as the Gemara in Shvuos expounds. This is a stronger form of acceptance than just an oath or just a curse alone.

Verse 1 says, "And it will be, if you will listen to the voice of Hashem your God, to guard and to do all of His commandments that I command you today, then Hashem your God will place you above all the nations of the earth." The teacher explains that this means if you listen and hearken to Hashem, if you guard and do all of His mitzvos, then Hashem will elevate you above all the nations of the world. He emphasizes that this is a direct result of listening to Hashem's voice and keeping His commandments. The verse is promising that the Jewish people will be placed on top, above all the nations, as a reward for their obedience to Hashem's mitzvos.

Verse 2 continues, "And all these blessings will come upon you and reach you, because you will obey Hashem your God." The teacher explains that all the blessings mentioned will come to you and will reach you, and the reason for this is because you will listen to Hashem your God. The blessings are a direct consequence of obedience to Hashem's voice.

Verse 3 says, "Blessed are you in the city and blessed are you in the field." The teacher explains that you will be blessed both in the city and in the field. There is no further elaboration on this verse in the transcript.

Verse 4 says, "Blessed will be the fruit of your womb, the fruit of your land, the fruit of your animals, the offspring of your cattle, and the flocks of your sheep." The teacher explains that this means blessed will be the fruit of your womb, the produce of your land, and the offspring of your animals. He then elaborates on the terms: Shigar Alofecha refers to the offspring of your cattle, and Ashtores Tzonecha refers to the flocks of your sheep. He notes that all of these should be blessed.

On the phrase Shigar Alofecha, Rashi explains that this means the offspring of your cattle. The teacher elaborates that the animal, which is called Alofecha, gives birth to its young, and Shigar means 'sending out'—that is, the animal sends out its young from its womb. So Shigar Alofecha refers to the calves born from your cattle.

On the phrase Ashtores Tzonecha, Rashi says, as the Targum translates, it means the flocks of your sheep. The teacher adds that our teachers explain: Why are these flocks called Ashtores? Because the word Ashtores can also come from the language of wealth—osher—since these flocks make their owners wealthy. They support their owners like these Ashtores (strong rocks), because they are strong and enduring. So Ashtores is a term that implies both wealth and strength, and owning flocks of sheep was considered a good business, as the Gemara says that one who wants to become wealthy should occupy himself with Ashtores.

Verse 5 says, "Blessed shall be your basket and your kneading bowl." The teacher explains that Tanacho is a basket in which you put fruit, and Mishartecha is a kneading bowl in which you put dough. He discusses what these blessings mean: the basket refers to fruit, and the kneading bowl refers to grain that is made into bread. He further explains that Tanacho could refer to fruits like wine or oil that you sift through a basket, since the basket allows liquids to drip down, while Mishartecha refers to something that remains in the vessel, like dough or bread. So the blessing is that both your produce and your bread will be blessed.

Rashi explains that the word Tanakha refers to your fruits. In other words, the blessing is for the fruits that you put in your basket. Then Rashi brings another explanation: Tanakha refers to something moist, something that you strain or filter through baskets. The basket allows the liquid to drip through, so this would refer to things like wine or oil—liquids that come from fruits and are strained through baskets. So, according to this explanation, Tanakha is talking about the blessing for those moist products that are strained in baskets, such as wine or oil.

Rashi explains that umishartecha refers to something dry, something that remains in the vessel and does not drip out. In other words, this is talking about a kneading bowl, which is used for things like dough or grain products that stay in the bowl and do not leak out. So, umishartecha is referring to the blessing for the dry products that remain in the vessel, as opposed to the moist products that are strained through a basket.

The verse says, “Blessed are you when you come in, and blessed are you when you go out.” The simple meaning is that you will be blessed when you come home and when you leave your home. But the teacher explains, based on Rashi, that there is a deeper meaning here: Baruch ata bevoecha—blessed are you when you come—refers to when you come into this world, and baruch ata betzetecha—blessed are you when you go out—refers to when you leave this world. The blessing is that just as you were blessed and without sin when you came into the world, so too you should be blessed and without sin when you leave the world. In other words, if you listen to the voice of Hashem and do the mitzvos, then you will leave this world as pure as when you entered it, without sin. The main blessing is really on your going out, that you should leave the world without sin, just as you came in.

Rashi explains the phrase, “Blessed are you when you come in and blessed are you when you go out,” to mean that your departure from this world should be without sin, just as your arrival into the world was without sin. In other words, the blessing is that you should leave the world as pure as you came into it, without having sinned. This is the special blessing that is being given here.