Deuteronomy 26:1-29:8
By: Faye Tillis Lewy

  

SUMMARY
Ki tavo, "when you come" into the Promised Land and settle there, God tells the people, they are to bring a basket containing the first fruits of their harvest to the place that God designates. There, each person is to place the basket on the altar and recite a prayer of thanksgiving which recalls the history of the people from the time that they were slaves in Egypt, up until God brought them into the land of milk and honey. Every third year, they are to set aside one-tenth of their crop for the Levite, stranger, orphan and widow and recite another prayer, declaring that this commandment had been obeyed and asking for blessing. Moses and the elders instruct the people to observe all the commandments regarding a unique ceremony they are to perform once they cross the Jordan river. They are to set up two large stones, coat them with plaster, and write the words of the Law on them. These stones will be set on Mount Ebal. In addition, a stone altar is to be erected and sacrifices offered there. Six of the tribes (those descended from Jacob's wives Leah and Rachel) are instructed to stand on Mount Gerizim and six of the tribes (those descended from Jacob's wives Bilhah and Zilpah) are instructed to stand on Mount Ebal. The Levites will stand in the valley between the two mountains and proclaim the curses that will befall those who commit certain sins and the blessings they will receive if they observe God's laws. The blessings include having many children, large flocks, abundant crops and food, and protection from enemies. If they do not obey the laws, they are told, they will suffer curses including famine, disease, defeat at the hand of enemies, plagues, and slavery. The parasha ends with Moses reminding the people of the miracles that God has done for them during their wanderings for forty years in the desert - their clothes and sandals did not wear out, and all that they ate was provided for them by God.

  

COMMENTARY

The list of twelve curses in Deuteronomy 27 is an interesting one. All of them relate to things that someone would do when they think they are alone, without other people to observe their behavior. The first and last of the curses deal with a person's relationship with God (do not make idols, observe God's commandments). The other curses deal with family relationships (do not insult your mother or father) and with moral behavior (do not misdirect a blind person on his way). According to Plaut, they were chosen because they were "unpunishable by human courts" since they were acts committed in secret. There is a story about what Rabbi Yochanan Ben Zakkai said to his disciples when they asked him for a blessing before he died. "May you fear God as much as you fear other people," he told them. "Only that much?", his disciples asked, clearly disappointed by his response. "You fear the disapproval of other people so much that you refrain from doing in public that which you readily do in private," the great Rabbi answered. (Adapted from Berakhot 28b)

  

TABLE TALK
1.If you hadn't read Rabbi Yochanan's answer to his disciples, how would you have interpreted his blessing to them? What is implied in his answer to them? How does his answer relate to the curses in this parasha? Think about how you behave in public and how you behave in private. Think particularly about the differences in your behavior. What influences your public behavior? What other things impact your private behavior? What part does fear play in your public and private lives?

  

2.Deuteronomy 27:18 curses one who "misdirects a blind person on his way". Leviticus 19:14 commands us not to "place a stumbling block before the blind". Both of these can be understood as how God wants us to behave towards people whose sight is impaired. Can you think of what this may teach us about generally treating other people? (Hint: Have you ever said "I see" to indicate that you understand something? How do you want to be treated when you "don't see"?)

  

3.Deuteronomy 28: 1- 68 (pgs. 1522 -1528) contains the blessings that the people will enjoy if they obey God's commandments and the terrible curses that God promises to send if the people do not obey the commandments. This chapter is called the Tochacha or the "Warning." (Did you know that in some traditional congregations, the "Tochacha" is read in hushed tones, without the usual chanting?) God is telling the people that they have choices about how they live and act. They can choose to follow the mitzvot and be rewarded or reject them and be punished. How does this compare to the rules in your house? What kind of warnings do you get? What kind of rewards are you promised? Is it always necessary to have warnings and rewards? Are there other things that influence your actions? What are they?

  

4.The ritual of bringing the first fruits to God in thanksgiving as described in Deuteronomy 26:3 - 10 included specific "fixed" words that were to be recited. What is the difference between fixed words (such as the typical response to the question "How are you?") and words that are spontaneous? When you pray, do you always use the "fixed words" in the siddur? When do you offer prayers in your own words? Is there a difference in your prayers when the words are your own or the words are from the prayer book? Describe the best aspects of fixed and spontaneous prayer.

  

5.The words in the first fruits ritual acknowledged all that God did for the people, from taking them out of Egypt to finally bringing them into the land of milk and honey. The words were not to be said in a group, but recited by each individual. According to Maimonides, each person was to say these words to remind him or herself that although they were now able to offer to God the first fruits they had grown, it was due to God that they had been able to grow them in the first place. By referring to the past in this ritual, the each person was also acknowledging that God performs miracles (including all the amazing things that occurred during the 40 years in the desert, including bringing the people into the land). What do you think "the land of milk and honey" means? What does this description of the land have to do with miracles? Where is the land of milk and honey today? In what ways is it a place of miracles? What first fruits and blessings do you offer in this place?

  

6.The "fixed words" referred to in question 4 above, include the text "My father was a fugitive Aramean..." (from Deuteronomy 26:5 - 8) found in the Passover Haggadah read each year at the seder. Look up Deuteronomy 26:5-8 in Plaut's Torah Commentary (pp.1508-1509) and compare these original verses to the version in your family's Haggadah. (You'll find it after the section on the Four Sons in your Haggadah.) Are the versions the same? What are the differences? Discuss how and why you think the changes occurred.

  

DID YOU KNOW...  that the word amen, which was recited by the tribes of Israel after hearing each of the blessings and curses, means "so be it" ? Saying amen implies that you agree with what has already been said. By saying amen after the blessing and curses, the people were also indicating that they understood what the consequences of their actions would be if they obeyed or disobeyed God's commandments. Some say that the word amen comes from the word emet or "truth," while others say that it stems from the word emunah or "faith."

  

 
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