Absolute, simple unity is expressed specifically through a multiplicity of paths. The fact that the curse reveals this simple unity demonstrates that its source is higher than that of revealed blessing.
Accordingly, it is understood why the curse is described as “an exchange.” In its essence, it is actually higher than blessing; it is an “exchange” only with regard to the manner in which it is revealed.
On the verse:
“See, I place before you today a blessing and a curse,”
Onkelos translates the word “curse” as malteta, meaning a curse. Targum Yonasan, however, translates it as:
“and its exchange.”
At first glance, the term exchange is appropriate only regarding two things that, although different from one another, have some relationship between them, enabling one to be exchanged for the other.
This resembles the teaching that the word “witness” is related to “one” through an exchange of letters. Letters can be exchanged only with other letters that resemble them in some respect.
It is therefore difficult to understand how a curse can be described as an exchange for a blessing, implying that they possess some relationship, when they would appear to be complete opposites.
The explanation is as follows:
Targum Yonasan does not merely present the plain meaning of Scripture. It also incorporates teachings of our Sages and similar explanations.
It therefore addresses the question: How can the verse say:
“I place before you a blessing and a curse,”
when Scripture states:
“From the mouth of the Most High neither evil nor good proceeds”—meaning that evil does not come from Above?
Targum Yonasan explains that the curse is an exchange. From the perspective of “I”—Anochi, the Divine influence is entirely good. It is only through a person’s conduct that this influence becomes exchanged and appears as a curse.
Nevertheless, this itself requires explanation. The curse is still included in the continuation of the words:
“I place before you today.”
How, then, can it be associated with Anochi?
This may be understood by first considering a more fundamental question:
How can two opposite paths—blessing and curse—emerge from simple and absolute unity?
The explanation is that simple unity is expressed specifically through a multiplicity of paths.
Were it limited to only one path, it would itself be defined and restricted by that path. The fact that it can be expressed through many different and even opposing paths demonstrates that it transcends them all. This is the meaning of absolute, simple unity.
Since the curse also reveals this simple unity, it follows that its spiritual source is even higher than the source of revealed blessing.
Accordingly, it is understood why the curse is called “an exchange.” In its essence, it is not lower than blessing. On the contrary, it originates from an even higher level of goodness.
It is an “exchange” only with regard to the manner of revelation. In its revealed form, it appears as a curse rather than as blessing.
Through the service of being “joyful in suffering,” the inner goodness concealed within the suffering is ultimately revealed as open and apparent good.
This also explains the sequence of the seven Haftaros of consolation.
The Jewish people say:
“And Zion said: Hashem has forsaken me.”
They thereby express that the consolation delivered through the prophets is insufficient for them. This brings about the higher response:
“I, I am He Who comforts you.”
The meaning is as follows:
The Jewish people recognize that the destruction originated in concealed kindnesses, which are higher than revealed kindnesses. They therefore cannot be satisfied with consolation conveyed through the prophets, because the destruction itself came from a level higher than the level represented by that prophetic consolation.
Through recognizing the source of the apparent curse within this higher level of Divine goodness, they cause the influence of that source itself to become openly revealed.
Hashem therefore declares:
“I, I am He Who comforts you.”