Halakha Ulangan 29:9: Mishneh Torah, Blessings, Mishneh Torah, Circumcision, Mishneh Torah, Prayer and the Priestly Blessing & Shev Shmateta

The blessing for the Promised Land must begin and end with thanksgiving and its concluding formula is "for the land and for the food". Whoever omits in this blessing the phrase, "a land, desirable, good and ample" has not fulfilled his duty. The Abrahamic covenant and the Torah must also be mentioned in it. The reference to the Covenant must come first, since the covenant referred to in the benediction for the land is the rite of circumcision in connection with which there were thirteen covenants, while in connection with the Torah there were only three, as it is said, "These are the words of the Covenant" (Deuteronomy 28:69); "beside the Covenant which He made with them in Horeb" (ibid. 28:69); "Ye stand this day … that thou shouldst enter into the Covenant (ibid. 29:9-11).

Mark how strictly the observance of Circumcision is to be regarded. Moses, although he was on a journey did not receive indulgence a single hour for neglecting this duty. In connection with all the precepts of the Torah, three covenants were made with Israel; as it is said "These are the words of the covenant which the Lord commanded … beside the covenant which He made with them in Horeb" (Deut. 28:69). And in the next section it is said "Ye are standing this day all of you before the Lord your God … that thou shouldst enter into the covenant of the Lord thy God" (Deut. 29:9-11). Three covenants are here mentioned. But in connection with Circumcision, thirteen covenants were made with our ancestor Abraham: "And I will make My covenant between Me and thee" (Gen. 17:2); "As for me. behold, My covenant is with thee" (ib. 17:4); "And I will establish My covenant between Me and thee" (ib. 17:7); "for an everlasting covenant" (ib. 17:7); "And as for thee, thou shalt keep My covenant" (ib. 17:9); "This is My covenant which you shall keep" (ib. 17:10) "And it shall be a token of a covenant" (ib. 17:11); "And My covenant shall be in your flesh" (ib. 17:13); "for an everlasting covenant" (ib. 17:13); "he hath broken my covenant" (ib. 17:14); "And I will establish My covenant with him" (ib. 17:19); "for an everlasting covenant" (ib. 17:19); "But My covenant I will establish with Isaac" (ib. 17:21).

Ezra instituted the rule for Israel that the portion containing the Imprecations in the book of Leviticus (26:3-end of book) should be read before the feast of Pentecost; and those in the book of Deuteronomy (26:1-29:8) before the New Year. The prevalent custom is to read the portion Bemidbar Sinai (Numbers 1:1-4:20) before Pentecost; Vaethchanan (Deuteronomy 3:23-7:11) after the Ninth of Ab; Atem Nitzabim (Deuteronomy 29:9-30:20) before the New Year; Tzav ess Aharon (Leviticus 6:1-8:36) before Passover in an ordinary year (of twelve months). Hence, on some Sabbaths, two portions are read during the morning service, for example, Isha Ki Tazria (Leviticus 12:1-13:59) and Vezoth tihejeh Torath Hametzora (ibid. 14:1-15:33); Bechukotai (ibid. 26:3-end of book) and Behar Sinai (ibid. 25:1-26:2) etc.; the purpose being to ensure that the reading of the Pentateuch shall be completed in one year and that the portions above mentioned shall be read at their appointed periods.