Tafsiran yang Mengutip untuk Ulangan 28:8

והיה המחנה הנשאר לפליטה, “then the remaining camp would survive.” The second camp contained Rachel, Leah, and their respective children. In order to explain this verse completely, we have to understand it as follows: “Yaakov divided the children to Rachel and Leah respectively and to the two maid-servants and their children respectively in order for them to survive attempted murder by Esau.” The expression לפליטה occurs in that sense in Jeremiah 51,50 פליטים מחרב, “fugitives from the sword.” This verse is also the source which taught the prophet Ovadiah to divide the fledgling prophets whom he hid by separating them into two groups, each in a different cave. This is why Jeremiah wrote in Kings I 18,13 quoting Ovadiah: “I have hidden 100 of the Lord’s prophets, 50 each per cave; and I have fed them bread and provided them with water.” Our sages in Baba Metzia, basing themselves on our verse, made the rule that a person is well advised to diversify his wealth into three types of investments. 1) land. 2) commerce; 3) ready cash or easily convertible and immediately accessible assets. They also base this on Deut. 28,8 “G’d will command His blessing for you in your storehouses.” The “storehouses” are a reference to warehouses serving as the place where the merchant keeps his stock-in-trade. The next words in that verse ובכל משלח ידיך, “and your every undertaking,“ are understood as a reference to ready cash or otherwise easily cashable assets. The last expression in the above verse, i.e. וברכך בארץ, “and He will bless you on the land,” refers to G’d blessing one’s investment in land (for agriculture).

ועד אחרית שנה, right until the end of the year. He is entitled to bless the fruit of the land even after it has reached their storage places in their homes. We know that from the promise in Deut. 28,8, יצו ה׳ את הברכה באסמיך, “the Lord will command the blessing in your barns.”

One must not understand the verse we quoted from Proverbs as meaning that the wicked will absolutely always live short lives, and that the righteous will always live to a ripe old age. After all, we witness every day that certain wicked people live extraordinarily long lives, whereas very saintly people sometimes die very young. One of the best examples was king Chizkiyah who was about to die at the age of 39 and even after G’d had listened to his plea and added 15 years to his life he still died at a much younger age than the average (compare Kings II 20,6). Just as G’d does not lengthen the life span of every righteous person, He does not cut short the life span of every wicked person. Perhaps we may conclude from the death at a relatively young age of a person who appears to have been a great צדיק, that he was not totally righteous, and that if a wicked person lived for many long years that he was not totally wicked but had merits which enabled him to enjoy extra years. The fact is that the addition of extra years or the cutting short of one’s life span is in the category of a נס נסתר, a “hidden miracle.” It proves G’d’s intervention in nature without giving us details as to what precisely caused the intervention and to what degree G’d intervened.
In fact it is axiomatic to remember that a person is not a true believer, i.e. does not really have a share in Moses’ Torah unless he is absolutely convinced of the fact that G’d performs such hidden miracles all the time, that there is no accident and no coincidence in the universe. G’d is aware of all that occurs and has had a hand in it (See Nachmanides at the end of Parshat Bo.) The second part of this absolute faith that is required of each Jew is that he must be convinced that every one of his good deeds will qualify for reward and every one of his sins will be subject to punishment. The whole matter of blessings and curses which was already spelled out in Deut. 27,15-26 and some of which has been debated in Niddah 31, i.e. that the person who is subject to a miracle being performed for him is unaware of that at the time, is the reason our sages said in Baba Metzia 42 that when one enters one’s grain storage chamber in order to measure the size of one’s crop, one should pronounce a benediction asking G’d to bless one’s store. If one first measured the size of the stored grain and pronounced this benediction only subsequent to having measured it, such a prayer is considered as using the name of G’d in vain as G’d had already decreed either blessing or curse on that grain. We have a principle that blessings are not bestowed on matters which have been measured, weighed, or counted. Only matters which have escaped our eye and its ability to measure it are subject to blessings. This is another way of saying that the principle we have called נס נסתר, the “hidden miracle,” is constantly at work. If such blessings could be applied to matters we have weighed or measured such a miracle would no longer be “hidden.” This was one of the major reasons the Torah forbade head-counts of people to ensure they would not be exposed to the “evil eye,” As long as the blessings apply to people in a manner which cannot be checked, the עין הרע, the evil eye, the negative influence brought to bear, does not have a precise target on which to focus. The evil eye can influence only matters which have been measured, weighed or counted. Having appreciated this you will understand why the count of the males over 20 years of age which is the subject of the early part of our Parshah had to be conducted by means of a coin, i.e. the half-shekel.