Midrash su Levitico 26:46

Another interpretation: "See I" (Deuteronomy 11:26). I who have chosen goodness, see how different I am from the whole world, such that the creatures should not say, "When Moshe came to bless us, he blessed us a little, but when he came to curse us, he cursed us a lot." How is this? The curses in [Leviticus] were one less than thirty verses, whereas the blessing were [only] eleven. Rabbi Shmuel said, "The one who looks at them finds that the blessing are more than the curses. How is this? With the blessings, it opens with [the first letter of the alphabet,] alef [of] 'Eem bechukotai telechu' (Leviticus 26:3), and it ends with [the last letter,] tav, [of] 'veolech eetchem kommemiut' (Leviticus 26:13), as the blessings come to you from alef to tav. But the curses open with [the letter,] vav [of] 'Ve'em lo tishmaau' (Leviticus 26:14), and ends with [the letter,] hay [of] 'beyad Moshe' (Leviticus 26:46), and between vav and hay, there is nothing (as they are adjacent in the alphabet)." Rabbi Levi said, "There is a [relevant] parable about a king that had a son. He brought him into his palace and showed a kitchen full of good things, and he showed him a palace full of swords. The son said to his father, 'For whom is this kitchen?' [The father] said, 'For the one who praises me.' [The son continued asking,] 'And for whom are the swords?' [The father answered,] 'For the one that rebels against me.' So [too,] the Holy One, blessed be He, shows them blessings and curses, and they see that the blessings are few and the curses are many." Another interpretation: The Holy One, blessed be He, said to them, "If you do My will - even though the the blessings are few - I will increase them for you, and I will not bring the curses upon you. There is a [relevant] parable about a king who took on a servant with a contract. And he wrote in the contract, "If you do my will and serve me as is fit, I will give you food, drink and clothing like the rest of my servants. But if you do not do my will, I will not give you food and I will not give you drink, but I will rather put you in shackles and put you in prison." [So] the servant entered [into the contract] and did his will more than he stipulated. What did the servant do [afterwards]? He stopped doing the will of his master. His master said to him, "I stipulated with you that I would shackle you and kill you. By your life, I will make a compromise with you." So is it with Israel. The Holy One, blessed be He, wrote about them (Leviticus 26:3), "If you walk in my statutes," I will bring you these blessings. But if not, I will bring the curses upon you, as it is stated (I Kings 8:56), "Not one thing of all of His good word shall fail." And when Israel sinned in the days of Yirmiyahu, the Holy One, blessed be He, said, "I stipulated with you that I would bring the curses upon you. [But] I know that you do not have the ability to withstand them. Rather I will make a compromise with you." Rabbi Abba said that Rabbi Yirmiyah said, "'The Lord has done what He purposed, He has carried out His word' (Lamentations 2:17). 'He has carried out,' He has made a compromise with them." Hence it is written (Deuteronomy 11:26), "See I, etc." The Holy One, blessed be He, said to them, "In this world I have ordered in front of you blessings and curses, the good and the bad. But in the world to come, I will remove the curses and the bad from you and I will bless you. And all who shall see you shall say that you are a blessed people, as stated (Isaiah 61:9), 'Their offspring shall be known among the nations, their descendants in the midst of the peoples; all who see them shall recognize that they are a stock the Lord has blessed.'"

10) (Vayikra 26:44) "And notwithstanding also this": "this": This is the sin of the desert, (e.g., the golden calf); "also this": This is the sin (in the incident) of Ba'al Peor; "and even also this": This is the sin (of their desire to emulate) the Emorite kings. "I did not despise them and I did not abhor them to destroy them": Now what remained to them that they were not despised and not abhorred! Were not all the goodly gifts that had been given to them taken from them? And if not for the Torah scroll that remained to them, they would not differ from the nations at all! (The meaning is rather;) I did not despise them (to allow them to be destroyed) in the days of Vespasian, and I did not abhor them in the days of Greece. "to destroy them": in the days of Haman. "to break My covenant with them": in the days of the Kasdim. "for I am the L–rd their G d": in the days of Gog and Magog, when no nation or tongue will prevail over them. And whence is it derived that the covenant (that Israel will not be destroyed) was (also) made with the (twelve) tribes? From (Vayikra 26:45) "And I will remember for them the covenant with their ancestors, whom I took out of the land of Egypt." (Vayikra 26:46) "These are the statutes and the judgments and the teachings": "the statutes": These are the midrashoth; "and the judgments": These are the laws; "and the Toroth": This teaches us that two Toroth were given to Israel, one written, and one, oral. R. Akiva said: Did Israel have only two Torahs? Were not many Torahs given to them? (viz.) "This is the Torah of the burnt-offerings," "This is the Torah of the meal-offerings," "This is the Torah of the guilt-offerings," "This is the Torah of the sacrifice of peace-offerings," "This is the Torah — a man if he die in the tent." "which the L–rd set forth between Himself and the children of Israel": Moses merited becoming the messenger between Israel and their Father in heaven, (viz.) "on Mount Sinai by the hand of Moses": We are hereby taught that the (entire) Torah — its halachoth, inferences, and interpretations — was given by Moses at Sinai.