신명기 28:1의 주석

והיה אם שמוע, "It shall be if you surely hearken, etc." We must try and understand exactly what this verse promises. If it is that Gd will make the Jewish people superior to all other nations, the Torah should have written יתנך ה׳ עליון, "G'd will give you to be supreme, etc." instead of writing words such as ונתנך which sound as if they are a continuation of the conditional "if you surely hearken, etc." Perhaps the message of the verse is: "hearken to the voice of the Lord." The meter of the verse would be "if you begin to hearken,-אם שמוע, -then you will indeed listen to the voice of the Lord," תשמע בקול השם. The verse then continues by assuring us that as a further result of listening to the voice of G'd we will not transgress the negative commandments and will carry out the positive commandments, i.e. לשמר לעשות. The reason we will be able to do this is because the Torah saves us from sin, as alluded to in the word שמר. Moreover, the power of Torah study is so great that it will even bring the performance of the positive commandments in its wake, i.e. לעשות. Not only this, but the power of Torah study for the right reason is so great that G'd will make our nation the one that is supreme on earth.

עליון על כל גויי הארץ, “supreme over all the nations of the earth.” This blessing includes that there will be no other nation that even matches you, equally.

Kap. 28. V. 1. והיה וגו׳. Im Vorhergehenden war das Volk zum Wächter des Gesetzes bestellt und ihm als solchem aufgetragen, sofort beim Eintritt in das Land und vor der Besitznahme und Verteilung desselben das Gesetz auf als Altar und Denkmal zu errichtende Steine zu schreiben, damit das Land als Boden des Gesetzes zu weihen und zu verkünden und jedem einzelnen in seine demnächstige Vereinzelung mit der Erfüllung seiner Gesetzespflichten die Unterstellung unter die Segen und Fluch verteilende Gotteswaltung mit heimzugeben.

In addition to the meter of the verse we have just explained, the Torah also wishes to let us know that the level of our Torah study must correspond to the realisation that it emanates in a sacred domain. The word תשמע implies that our listening must take into account who it is we are listening to, i.e. ה׳ אלוקיך. When one listens to what G'd says one does not listen in the same off-handed manner as when one listens to one's peers, but one tries to absorb every nuance of the words G'd says to us in the Torah. Moreover, the words לשמר ולעשות, are a promise parallel to what we have been taught in Avot 4,5 that if the reason that one studies Torah is in order to be able to observe its precepts one is rewarded by the opportunity to study, to teach, to avoid transgressing negative commandments, and to fulfil positive commandments. Our whole verse speaks of this kind of Torah study.

Hier übergibt nun Mosche dem Volke ein Bild von der Zukunft, wie sie sich für die Gesamtheit gestalten wird, wenn das Volk im Ganzen das Gesetz erfüllen oder nicht erfüllen wird, welchen nationalen Segen oder Unsegen es von seiner Gesamttreue oder Untreue gegen das Gesetz zu erwarten hat. Eine solche ermunternde und warnende Verkündung der nationalen Zukunft war bereits zum Schlusse des Wajikra (Kap. 26) gegeben. Vergleicht man aufmerksam beide Verkündigungen, so findet man, dass während in jener ersten das in der Zukunft bevorstehende nationale Heil oder Unheil in allgemeinen, mehr die Gesamtzustände schildernden Zügen gezeichnet wird, hier in der dem Volkskompendium für die bevorstehende Vereinzelung einverleibten Verkündigung der heil- oder unheilvollen nationalen Zukunft diese mehr in dem Anteil geschildert wird, der dem einzelnen an dem Gesamtglück oder Unglück beschieden ist, so dass dem einzelnen sein Mitgenuss und seine Mitleidenschaft an der Gesamtblüte und dem Gesamtuntergang lebhaft vor die Seele tritt. Es entspricht dies ganz wie der ofterwähnten Tendenz der משנה תורה im allgemeinen, so noch besonders dem ערבות, der Solidarität aller, für alle, welche durch das unmittelbar vorhergehende ׳ארור אשר לא יקים וגו mit dem ernstesten Ernst zum Ausspruch gekommen war und jedem im Volke die Verpflichtung auferlegte, nicht nur für sich, sondern in engeren oder weiteren Kreisen für die allgemeine Verwirklichung des göttlichen Gesetzes mit seiner vollen Kraft einzustehen. Die eben bemerkte Fassung der hier folgenden תוכחה gibt diesem Solidaritätsbewusstsein durch den Hinweis noch den vollsten Nachdruck, dass jeder einzelne es wissen und fühlen möge, wie er mit jeder Förderung der Gesetzestreue unter allen seinen nationalen Mitgenossen nur das eigene Heil sichere, sowie mit jeder Gleichgültigkeit gegen den Gesetzesabfall seiner Mitbrüder er nur an seinem eigenen Mitruin arbeite. —

ונתנך ה׳ עליון "then G'd will make you supreme, etc." G'd apportioned the amounts of the goodness He bestows on earth to be commensurate with the מצוה-performance of the community or individual in question. There are 3 levels of such performance our verse speaks about. The words שמוע תשמע refer to Torah study. 2) The word לשמר refers to the avoidance of violating negative commandments. 3) לעשות refers to the performance of positive commandments. Correspondingly, the Torah describes three levels of blessings. 1) Torah study as an independent discipline will be rewarded by the promise contained in this verse i.e. "G'd will make you supreme," you will be on a higher level than all the nations who do not possess Torah.

והיה אם שמוע וגו׳ (vergl. Kap. 11, 13). — את כל מצותיו fasst das ganze Gesetz und alle damit gegebenen Vorschriften in den einen Begriff der gottgebotenen Pflicht zusammen. Die hier zu schildernden Folgen der Erfüllung desselben beruhen auf der Tatsache, dass sie Gottes Anweisungen unserer auf Erden zu lösenden Aufgaben sind, Gottes, der diese ganze Welt der Erscheinungen und Kräfte, welche Bedingung, Mittel und Gegenstand unseres irdischen Seins und Schaffens enthalten, gestaltet hat und beherrscht. — ונתנך וגו׳ עליון, wenn du ganz in Erfüllung seines Willens aufgehst, und sein Wille und nur sein Wille in deiner Gesamtheit und durch deine Gesamtheit verwirklicht wird, so hebt er dich hoch hinaus über alle Konsequenzen der bloß physischen Ordnung, und hebt dich damit hoch hinaus über alle Völker der Erde, die sich die Bedingungen ihres Daseins und Gedeihens im Kampf mit den Gewalten einer ihnen entgegenstehenden Welt der Natur und der Menschengesellschaft erstreiten.

ובאו עליך כל הברכות, "and all these blessings will come upon you." This is an additional promise to that announced in verse one. The Torah adds further: והשיגוך "and they will overtake you." This may be understood in line with Yalkut Reuveni Parshat Vayikra that seeing that G'd is the source of mercy, if someone appeals to that attribute of G'd He is liable to grant his requests to pour out all His goodness to such a person. However, once this outpouring of G'd's goodness is about to reach the person who had requested G'd's mercy, etc., the Celestial Tribunal will assemble and examine if such a person is entitled to all these blessings. If they find that such a person is not really entitled to all these blessings they will withhold it from him. Our verse bears the message that in the case of Israel, if we have lived up to the demands made upon us by the Torah these blessings will actually overtake us, i.e. they will not be prevented from reaching us once they are on the way by a terrestrial court. [I presume that the author means that just as decisions made by the terrestrial tribunal are only reflections of decisions which have already been arrived at in the Celestial Court, so that, if the celestial court had decided that the potential recipient of all these blessings does not deserve them, the terrestrial court will deny them to the recipient in accordance with what has already been decided in the celestial court (not the attribute of Mercy). Ed.]

You will note that all the blessings mentioned here are a reward for Torah study in the following manner: ברוך אתה בעיר, "You are blessed in the city;" we learned in Avodah Zarah 19 that this blessing appears in all three parts of the Bible, i.e. in the Torah, in the Books of the Prophets, and in the Holy Scriptures. People who busy themselves with Torah study find that their worldly pursuits are crowned with success. [The Gaon of Vilna corrects this statement in the Talmud, substituting the word דרכיו, "his paths" for the word נכסיו, "his material possessions." I am mentioning this to forestall obvious questions. Ed.]

ברוך פרי בטנך, "the fruit of your womb will be blessed." We find that Oved Edom Hagitti who hosted the Holy Ark in David's time when everybody else was afraid of hosting it was so blessed as detailed in Chronicles and Berachot 63 that his wife and his eight daughters -in-law gave birth to sixtuplets (or 6 births at intervals of 2 weeks each.)

ברוך אתה בבאך "You shall be blessed when you come in and you will be blessed when you go out." This means that you will depart from this life without sin. All of this you will accomplish thanks to the merit of Torah study which will protect you against sin (compare Baba Metzia 107).

יתן ה׳ את איביך הקמים עליך נדפים, "G'd will cause your enemies who rise up against you to be struck down, etc." We may understand this in light of Chronicles II 20,22 "As they began their joyous shouts and hymns, the Lord set ambushes for the men of Amnon and Moav and the mountain of Seir who had been marching against Yehudah." Our sages in Shemot Rabbah claim that the word used for joyous shouts, i.e. רנה, is a hyperbole for Torah.

יצו ה׳ אתך את הברכה באסמיך, "G'd will command the blessing for you in your storehouses, etc." Why was this blessing not included with blessings listed earlier? Its place is certainly not after the blessing that G'd will strike down people attacking us! Here the Torah gives us an assurance that the Israelites will not experience what happened to someone who experienced a miracle and whose peers were so upset that this individual was found worthy of G'd performing a miracle for him, i.e. reversed the laws of nature for his sake, so that celestial forces acted as his servant. We are told in Taanit 24 that it happened that Rava was challenged to demonstrate to scoffers who refused to consider G'd's answering prayers for rain in winter (when there was supposed to be rainfall) as an act of providence. He claimed that the same G'd could make it rain in the middle of the summer in response to his prayer. He prayed for rain in summer and so much rain descended that it overflowed the town and ran into the Tigris river not too far away. On the following night Rava's father appeared to him in a dream demanding to know who had had the effrontery to put heaven to such trouble as to make it rain in summer? He told his son to change his bed because he had caused so much anger in heaven. Rava did so and on the following morning he found traces of a knife with which his bed had been slashed. This is why the Torah writes after speaking about G'd frustrating our enemies' designs that we will enjoy blessings even in the hidden storage houses. The evil eye does not exercise any influence on hidden places; this is why the Torah emphasised that this blessing will occur in places which are out of reach of the evil eye. The Torah goes on וברכך בארץ, "and He will bless you in the land, etc." meaning that the nations of the world will not make a united front against you as Jacob had been afraid they would after Shimon and Levi had killed all the males in the city of Shechem (Genesis 34,30).