Introduction
Text
The Torah includes the following major admonitions where the Israelites are warned about dire consequences if they do not observe the commandments:
- Leviticus 26:14-43.
- Deuteronomy 28:15-68.
The Torah prefaces these warnings with great blessing of peace, prosperity, and divine communion:
- Leviticus 26:3-13.
- Deuteronomy 28:1-14.
In addition to these major admonitions Moses warns the Israelites of the consequence of disobedience in several places in Deuteronomy in fewer verses. Of particular interest is the second paragraph of the Shema which is recited daily in the prayers and contains blessings and warnings as follows:
- Blessings – Deuteronomy 11:13-15.
- Warnings – Deuteronomy 11:16-17.
This article will compare and contrast these two admonitions and explain their relationship to the second paragraph of the Shema, using the Pardes method of exposition drawing upon scripture, Talmud, Midrash, Zohar, and associated commentaries.
Purpose
Although both the Torah (Deuteronomy 28:15 and 45) and Talmud (Megillah 31b) call the consequences of non-compliance to the mitzvoth as “curses – הקללות” these consequences should be understood as corrective actions and not as vindictive punishments. Similarly the Torah in the second admonition (Deuteronomy 28:16-19) states that the Israelites will be cursed using the word ארור, “You shall be cursed (ארור) in the city, and you shall be cursed (ארור) in the field.” However these curses should also be seen as preventive action to avoid future sinning because Hashem does not delight in punishment.
Scripture in several places states that Hashem chastises a person for his benefit as a father to a son, “You shall know in your heart, that just as a father chastises his son, so does Hashem, your G-d, chastise you (Deuteronomy 8:5). Similarly King Solomon explains (Proverbs 3:12), “Hashem chastens the one He loves, as a father to a son.” The objective is neither punishment nor suffering. Rather Hashem shows the proper path of life and desires that the Israelites return to Him to merit a good life in this world and a place in the world to come (Deuteronomy Rabbah 4:1).
The above paragraph is not intended to minimize the extent of suffering predicted by these admonitions as experienced by the Israelites during their long exile. Hence the Torah labels these corrective actions as curses because they appear that way to people as Maimonides explains (Fundamentals of Torah 1:12), “The Torah speaks in the language of people.”
Analysis
The author will analyze these 3 sections of the Torah in terms of:
- Text.
- Historical Context.
- Structure of text.
- Gematria.
- Halacha.
Text – Literal Meaning (פשט)
In turn the author will analyze each of the following texts with regard to Torah observance:
- Blessings.
- Curses.
- Redemption.
Blessings
First Admonition
In the first admonition the Torah (Leviticus Chapter 26) promises the following blessings for observance of the mitzvoth:
- Peace – I (Hashem) will grant peace in the Land. You will lie down with none to frighten you. In addition no army will pass through your land (even to wage war against another country) (ibid. 6).”
- Prosperity – “I (Hashem) will provide your rains in their time. The land will yield its produce, and the trees of the field will give its fruit. Your threshing will last until the vintage, and the vintage will last until the sowing; you will eat your food in satiety (ibid. 4-5).”
- Communion – “I (Hashem) will place My (divine) sanctuary among you. My Spirit will not reject you. I (Hashem) will walk among you as your G-d. (In turn) you will be My (divine) people (ibid. 11-12). “
Second Admonition
The second admonition (Deuteronomy Chapter 28) follows a similar pattern of blessings with different wording and order of topics.
- Peace – “It will be (והיה) if you obey Hashem, your G-d, and fulfill His commandments … I will make you supreme above all the nations of the earth (ibid. 1).” It is interesting to note that the Torah does not specifically mention peace as will be explained below.
- Prosperity – “Blessed will be the fruit of your womb, land, and livestock … Blessed will be your fruit basket and kneading bowls (ibid. 4-5).”
- Communion – “Hashem will establish you as a holy people as He promised (ibid. 9).”
Second Paragraph of Shema
This paragraph neither mentions peace nor communion but does indicate prosperity as follows:
Prosperity – “I (Hashem) will provide rain for your land … to harvest your grain, wine, and (olive) oil. I (Hashem) will provide grass … for your cattle. (In addition) you will eat and be sated (Deuteronomy 11:14-15). ”
Comparison of Texts
After citing the relevant texts the author will explain the difference in the degree of blessings, curses, and redemption in terms of:
- Torah study (blessings).
- Fulfillment of Hashem’s commandments (blessings).
- Degree of rebellions against Hashem (curses).
- Degree of return to Hashem (redemption).
Blessings
The following table lists the type of blessings for the 3 texts.
| Text | Peace | Prosperity | Communion |
| First Admonition | √ | √ | √ |
| Second Admonition | Partial | √ | √ |
| 2nd Paragraph of Shema | X | √ | X |
Peace
In the first admonition the Torah clearly mentions all 3 blessings. By contrast in the second admonition the Torah does not explicitly mention the word peace. Rather the Torah (Deuteronomy 28:1) states that the Israelites will be “above all the nations of the earth” which may mean that the Israelites will be successful in battle but must fight to maintain this superiority. The Torah neither mentions peace nor military success in the second paragraph of the Shema.
Prosperity
The Torah details prosperity in all 3 texts with emphasis on agricultural produce and livestock.
Communion
In the first admonition the Torah describes the connection with Hashem through sanctuary and divine spirit (Leviticus 26:11). By contrast in the second admonition the Torah describes this connection without the sanctuary and divine spirit. Rather the Torah states that Hashem will establish you as a holy people (Deuteronomy 28:9). The Torah does not mention communion in the second paragraph of the Shema.
Torah Study
The degree of Torah study influences the degree of blessings as follows.
First Admonition
The Torah begins the first admonition with the verse (Leviticus 26:3), “If you (Israelites) follow My (divine) statutes, observe My commandments, and perform them.” Rashi, quoting the Sifra on this verse notes an apparent redundancy. Since the verse mentions observing commandments what is meant by following the statues? Rashi (ibid.) answers that the clause “follow the statues” means intense Torah study (עמלים בתורה).
Since intense Torah study is indicated in this admonition the blessings comprise peace, prosperity, and communion.
Second Admonition
The Torah begins this admonition with the verse (Deuteronomy 28:1), “It will be (והיה) if you obey Hashem, your G-d, to observe and fulfill His commandments … I will make you supreme above all the nations of the earth.” At a literal level the words, “observe and fulfill” appear synonymous. However Rashi quoting Sifra 79, on other verses in Deuteronomy, comments that these words refer to different levels of obeying Hashem, namely observe refers to study especially the oral law and fulfill to action. The verses follow:
Deuteronomy 4:6 – “You shall observe them (the mitzvoth) (ושמרתם) and fulfill them (the mitzvah (ועשיתם), for this is your wisdom and understanding in the eyes of the peoples, who will hear all these statutes and say: This great nation (Israel) is a wise and understanding people.”
Deuteronomy 12:28 – “Observe (שמר) and hearken (ושמעת) to all these words that I command you, that it may benefit you and your children after you … to do what is good and proper in the eyes of the Hashem, your G-d.”
Since the level of Torah study in the second admonition is not as intense as in the Torah omits peace.
Second Paragraph of Shema
By contrast the opening sentence of this section of the Torah mentions service to Hashem but not Torah study. The verse follows (Deuteronomy 11:13), “If you obey My (divine) commandments … to love Hashem, your G-d, and serve Him with all your heart and soul.”
Since Torah study is not paramount in this verse the blessings are limited to prosperity but do not include peace and communion.
Curses
The following table lists the type of curses for the 3 texts.
| Text | War | Famine | Isolation | Persecution |
| First Admonition | √ | √ | √ | √ |
| Second Admonition | √ | √ | √ | √ |
| 2nd Paragraph of Shema | √ | √ | X | X |
First Admonition
In the first admonition the Torah (Leviticus Chapter 26) warns about the punishments for disobeying the mitzvoth. Instead of peace, prosperity, and communion the Torah speaks of war, famine, isolation from Hashem (in contrast to communion), and persecution as follows:
- War – I (Hashem) will scatter you among the nations and unsheathe the sword after you. Your land will be desolate and your cities will be laid waste (Ibid. 33).”
- Famine – “Your land will not yield its produce and the trees of the land will not give its fruit (ibid. 20).” (In addition) I (Hashem) will break the staff of bread. Ten women will bake bread in one oven and they will bring back bread by weight (ibid. 26).” You (Israelites) will eat the flesh of your sons and daughters (due to famine) (ibid. 29).”
- Isolation – “I (Hashem) will treat you with anger and indifference, chastising you (Israelites) seven ways for your sins (ibid. 28).” The anger will be reflected in the severity of the punishment and Hashem will appear indifferent to the suffering of His people.
- Persecution – “I (Hashem) will bring fear in the hearts of the survivors (i.e. Israelites in exile) in the lands of their enemies. Even the sound of a rustling leaf will frighten them. They will flee as one flees the sword … but without a pursuer (ibid. 36).” The Israelites will be so traumatized from persecution they will be frightened by any unusual sound fearing an attack. In addition the situation will appear to be hopeless as the next verse predicts, “You will not be able to stand up against your enemies. “
Second Admonition
The second (Deuteronomy Chapter 28) similarly warns about the punishments for disobeying the mitzvoth. Instead of peace, prosperity, and communion the Torah speaks of war, famine, isolation from Hashem, and persecution as follows:
- War – “Hashem will bring upon you a nation from afar (I.e. Rome)… as the eagle swoops down (Rome used the symbol of the eagle for their legions). A nation whose language you will not understand (Latin was not used in the Middle East until the conquest by Rome) (ibid.49). They will besiege you in all of your cities, until your high and fortified walls in which you trusted come down (ibid. 52)”.
- Famine – “During the siege and desperation which your enemies will bring upon you, you will eat the fruit of your womb, the flesh of your sons and daughters (ibid. 53).” The Torah in verses 54-57 continues on the horrors of famine.
- Isolation – “It will be, just as Hashem rejoiced over you (Israelites) … so Hashem will allow others to rejoice over your annihilation and destruction (ibid. 63).” The verse literally reads Hashem will “cause them (enemies of the Israelites) to rejoice over your annihilation and destruction”. The Talmud (Megillah 10b) explains that Hashem does not rejoice over the suffering of the Israelites but will permit others to rejoice.
- Persecution – “Among those nations, you will not be tranquil … nor find rest. In exile Hashem will give you a trembling heart, dashed hopes, and a depressed soul (ibid. 65). You will be in fear night and day, and you will not be sure of your life (ibid. 66). In the morning, you will say: If only it were evening! And in the evening, you will say: “If only it were morning!” because of the fear in your heart … the sights that you will behold (ibid. 67)”. The most frightening of these predictions is verse 34, “You will go insane from the sight before your eyes.”
Second Paragraph of Shema
In contrast to the above admonitions, the warning of the second paragraph of the Shema is very brief with one verse for warning (ibid. 11:16) and another for punishment (11:17). Neither of these verses mentions isolation nor persecution in exile.
- War – “You will be banished quickly (by war) from the good land that Hashem gives you (ibid. 17).”
- Famine – “Hashem will withhold the rain and the earth will not yield its produce (ibid. 17).”
Degree of Rebellion
The severity of the curses is related to the degree of rebellion as follows.
First Admonition
The opening verses of the first admonition express strong contempt of the Israelites against the Torah leading to dire consequences. The author will quote the verses and related commentaries to explain the nature of this contempt.
First Verse (Leviticus 26:14)
- Verse – “If you (Israelites) do not listen to Me (Hashem) and do not perform all of these commandments.”
- Rashi (quoting Sifra on this Parsha 1:2 and 2:1) comments on each part of the verse – do not listen to Me (divine) means to avoid toiling in the Torah and do not perform the commandment is literal as a result of lack of study.
Second Verse (Leviticus 26:15)
- Verse – “If you (Israelites) despise My (divine) statutes and reject My ordinances, so as not to perform any of My commandments, thereby breaking My covenant (then the punishment of the subsequent verses will apply).”
- Rashi (on 26:15 quoting Sifra Parsha 2:3) comments on each part of the verse – despise means to despise others who perform the commandments, reject means to hate the sages, not performing the commandments means to prevent others from fulfilling the commandments and denying the divine origin of the commandments, and breaking the covenant means one denies that Hashem is the omnipotent creator of all existence. Hence Rashi explains that one sin leads to another until a person denies Hashem and prevent others from observing the Torah leading to the severe punishments in this admonition.
- Ramban – similarly comments on each part of the verse although in a different manner than Rashi. He explains that the Israelites came to despise the statutes because the reason for their observance was not readily available leading to doubts in faith. Even though the reasons for the ordinances (e.g. prohibition of idolatry, adultery, and murder) are clear the Israelites will reject enforcing capital punishment for the first two because no one is physically harmed by these transgressions. Since one sin leads to another (Avot 4:2) the Israelites will eventually transgress all of the commandments thereby breaking the covenant leading to the severe punishments in this admonition.
Hence contempt against the Torah and the mitzvoth led to dire consequences.
Second Admonition
The opening verse of the curses for the second admonition (Deuteronomy 28:15) clearly states the consequences of not performing the commandments, “It will be that if you do not obey Hashem, your G-d, to observe and perform all of His commandments and statutes that I am command you today, then all of these curses will come upon you and overtake you.” In contrast to the first admonition this verse does not mention contempt of the Torah and its sages. Hence it would appear that the curses of the second admonition would not be as severe as those of the first admonition but the historical experience indicates otherwise. This anomaly will be discussed in the next section “Historical Context”.
Second Paragraph of Shema
The opening verse of the curses in this paragraph speaks of idolatry but not contempt of Torah. The verse (Deuteronomy 11:16) follows, “Beware, lest your heart be misled, and you turn away and worship foreign gods and prostrate yourselves before them.”
Redemption
Each of the admonitions ends on a positive note with Hashem promising the end of the exile and redemption of the Israelites. However the admonitions differ in the tone and structure of the redemption, dependent upon the level of returning to Hashem. The following table lists the admonitions, associated verses, and theme. In the case of the latter two texts the Torah places the verses about the redemption several verses after the admonition.
| Admonition | Verses | Theme |
| First – Leviticus | 26:42-45 | Land appeased |
| Second – Deuteronomy | 30:1-9 | Messianic Era |
| Second Paragraph of Shema | 11:22-25 | Conquer land |
First Admonition
The Torah focuses on ending the first exile through appeasement of the land of Israel and Hashem remembering the covenant. However the degree of observance is muted and therefore the redemption is also muted. This appeasement means that the land is idle (literally resting) to compensate for the Israelites working the land on the Sabbatical and Jubilee years in violation of Torah laws (Leviticus 25:4 and 11). Samplings of the verses follow:
42 – “I (Hashem) will remember My (divine) covenant with Jacob, Isaac, and Abraham. I will also remember the land (of Israel).”
43 – “The land (of Israel) will be bereft of them (Israelites), appeasing its sabbaticals through desolation. They (Israelites) will achieve appeasement for their iniquity. This was retribution for despising My (divine) ordinances and … statutes.”
Second Admonition
By contrast the Torah focuses on the messianic era as the end of the second exile with a complete return to Hashem.
Samplings of the verses follow:
4 – “Even if you are dispersed to the end of the heavens, Hashem, your G-d, will gather you in will take you from there.”
9 – “Hashem, your G-d, will make you abundant in all the work of your hands, namely fruit of your womb, livestock, and land. For Hashem will once again rejoice over you as He rejoiced over your forefathers.”
Second Paragraph of Shema
After the two verses of admonition the Torah focuses on the importance of observing mitzvoth in particular donning tefillin, teaching Torah, and affixing a mezuzah to doorposts. In the next verses the Torah promise easy conquest of the land of Israel even up to the Euphrates. The verses follow:
22 – “If you will observe all of these commandments … to love Hashem … to walk in all His ways, and cleave to Him.”
23 – “Then Hashem will drive out all these nations … which are greater and stronger than you.”
24 –“Every place upon which the soles of your feet will tread shall be yours, namely from the wilderness, Lebanon, Euphrates River, and until the western sea (Mediterranean).”
25 – “No man will stand up before you because Hashem your G-d will set fear and dread of you on all the land upon which you tread.”
Historical Context
The Torah does not clearly identify the historical context for these 3 texts, neither the blessings nor the curses. Certainly the Torah applies for all generations and therefore these texts relate to all times. However from the point of view of the admonitions Nachmanides (the Ramban) (Leviticus 26:15) and the Zohar (Parshat Ki Tavo) explain that the first admonition refers to first temple era including the exile until the building of the second temple. By contrast the second admonition refers to the second temple era including the current exile. The author will adopt this approach to explain the differences between the admonitions.
Admonitions
Ramban provides a detailed analysis of the verses but for the sake of brevity the author will focus on the following points:
- Sin.
- Temple.
- Enemy.
- Duration of exile
- End of exile.
- Returning to Hashem.
The following table summarizes these differences with associated verses from Leviticus Chapter 26 and Deuteronomy Chapter 28 respectively to establish the historical context.
| Factor | First Admonition | Second Admonition |
| Idolatry | 30 | Not mentioned |
| Temple | 31 | Not mentioned |
| Enemy | 25 | 49 |
| Duration of Exile | 34-35 | Not mentioned |
| End of Exile | 42 and 45 | Note 1 |
| Return to Hashem | 40-41 | Note 1 |
Note 1: The second admonition ends in chapter 28 of Deuteronomy neither indicating the end of the exile nor returning to Hashem. However the Torah predicts the end of the exile in Deuteronomy 30:1-9 in terms of the messianic ideal (i.e. return to Hashem through observing the Torah, return of the 12 tribes to Israel, and prosperity).
Sin
In the first admonition the Torah (ibid. 30) states, “I will demolish your edifices and cut down your sun-idols, I will cast your corpses upon … your idols.” By contrast the Torah does not mention idolatry in the second admonition.
The Talmud (Yoma 9b) states that the first temple was destroyed because of the sins of idolatry, forbidden marital relations, and murder. By contrast during the second temple era the Israelites were engaged in Torah study, observance of mitzvoth, and acts of kindness and certainly did not transgress to the extent of the first temple era (ibid.). Hence the Talmud asks, “Why was the second temple destroyed?” The Talmud (ibid.) answers that there was baseless hatred amongst the Israelites, namely different factions fighting against each other especially before the destruction of the temple and theological disputes between the sages and the Sadducees who rejected the oral law.
By contrast the Jerusalem Talmud (Yoma 1:1 page 6a) opines that the 3 cardinal sins that led to the destruction of the first temple were also present at the second temple. These sins must have been in a reduced form because the Babylonian Talmud did not mention these sins at the second temple era. In addition to these factions the Jerusalem Talmud (ibid.) notes that hatred existed between the upper and lower classes of wealth.
Temple
In the first admonition the Torah (ibid. 31) states, “I (Hashem) will lay your cities waste, make your sanctuaries desolate, and not savour your pleasant fragrances (offerings).” By contrast in the second admonition the Torah mentions neither the temple nor offerings because the in comparison to the first temple second temple lacked the following factors (Yoma 21b):
- Holy Ark, its cover, and the cherubs on the cover.
- Divine Presence (שכינה) and Spirit (רוח הקודש).
- Functioning Oracle – Urim and Thummim (elements of the breastplate worn by the High Priest which are used to predict the future).
Enemy
The Torah does not specify the identity of the enemy in the first admonition as the verse (Leviticus 26:25) states, “I will bring upon you an army (literally sword) that avenges the (breaking) of the covenant.” By contrast in the second admonition the Torah (Deuteronomy 28:49) is more explicit, “Hashem will bring upon you a nation from afar (i.e. Rome)… as the eagle swoops down (Rome used the symbol of the eagle for their legions). A nation whose language you will not understand (Latin was not used in the Middle East until conquest by Rome.” Hence the enemy of the first admonition was close to Israel (e.g. Assyrians or Babylonians) and spoke a Semitic language similar to Hebrew.
Duration of Exile
In the first admonition the Torah connects the length of the exile to neglect of the sabbatical years. The verses follow:
Verse 34 – “The land (of Israel) will be appeased for its sabbaticals. During all the years of desolation while you are in exile (literally the land of your enemies) the land will rest and appease for its sabbaticals.”
Verse 35 – “All the years of desolation it will rest to compensate for not resting on your sabbaticals, when you lived upon it.”
Although the verses do not explicitly mention an exile of 70 years, Rashi on the latter verse explains that the 70 years of the Babylonian exile (i.e. between the destruction of the first temple and the building of the second temple) corresponded to the 70 years of Sabbatical and Jubilee years that the Israelites did not observe. Rashi then proceeds to provide a detailed calculation based upon verses from 2 Kings and Ezekiel. At the end of this commentary Rashi quotes the verse in 2 Chronicles 36:21 which links resting of the land to the 70 years of exile. The verse follows,” (The prophecy of exile) fulfilled the word of Hashem through Jeremiah, meaning that the land was appeased (for the neglect) of its Sabbaths through its desolation. Then the land rested until the completion of 70 years.” By contrast the Torah does not specify the duration of second exile. By contrast the Torah does not indicate the duration of the second exile.
End of Exile
The first admonition ends on a positive note with a promise of redemption by Hashem through remembering the covenant with the forefathers. The verses (Leviticus Chapter 26) follow:
42 – “I (Hashem) will remember My (divine) covenant with Jacob, Isaac, and Abraham. I will also remember the Land (of Israel).”
45 – “I (Hashem) will remember the covenant of the ancestors, whom I took out from the land of Egypt before the eyes of the nations, to be a G-d unto them.”
By contrast the second admonition ends on a bleak note without any mention of redemption as the verse (Deuteronomy 28:68), relates, “Hashem will return you to Egypt in ships … There, you will offer yourself for sale to your enemies as slaves and handmaids, but there will be no buyers.” In fact the Torah continues the admonition theme in Deuteronomy 29:19-27 indicating that the exile of the second admonition would be long. Ramban (on Leviticus 26:15) notes that the Torah predicts the end of the exile in Deuteronomy 30:1-9 in terms of the messianic ideal (i.e. return to Hashem through observing the Torah, return of the 12 tribes to Israel, and prosperity).
The Talmud (Yoma 9b) explains that the Torah did not specify the duration of the exile after the destruction of the second temple according to the principle of measure for measure (Sotah 8b). This means that Hashem applies corrective action to an individual or nation according to the nature and severity of the offence. The Talmud (Yoma 9b) explains that since the sins at the time of the second temple were concealed (i.e. baseless hatred when people appear to be friendly and are not) the duration of the exile is also concealed.
In addition to the sins of the Israelites, the author would like to point out that the end of the current exile will lead to the messianic era which means that the Israelites must be a light to the nations (Isaiah 42:6) and the third temple “a house of prayer for all of the nations (Isaiah 56:7)”. Hence the end of the current exile requires a significant change in the attitude and behaviour of both Israelites and gentiles which may take time.
Return to Hashem
In the first admonition the Torah (Leviticus 26:40-41) describes return to Hashem in muted terms (viz. confession of sin and appeasement). By contrast in the second admonition (Deuteronomy 30:2) the Torah clearly states that the Israelites will return to Hashem with heart and soul resulting in a magnificent redemption. The verses follow:
Leviticus 26:40-41 – “They (Israelites) will confess their sins and those of their forefathers. Then they will obtain appeasement for their sin.”
Deuteronomy 30:2 – “You will return to Hashem … with all your heart and soul.”
Second Paragraph of Shema
By contrast the second paragraph of the Shema provides few details about the historical context as shown in the following table:
| Factor | 2nd Paragraph of Shema |
| Idolatry | 11:16 |
| Temple | Not mentioned |
| Enemy | 11:17 |
| Duration of Exile | Not mentioned |
| End of Exile | Not mentioned |
| Return to Hashem | 11:22-25 |
At a literal level the admonition of this paragraph applies to the first temple era when idolatry was rampant in Israel (Yoma 9b). Since the Torah does not identify the enemy of Israel it may be assumed that the enemy was near to Israel (e.g. Assyrians or Babylonians) as opposed to the second admonition where the adversary was Rome. The return to Hashem in verse 11:22-25 refers to conquering the land of Israel with ease if the Israelites follow the Torah which at a literal level refers to the time of Joshua. At a homiletic level this paragraph relates to the Israelites through the generations with regard to the recurring theme of reward and punishment as preached by Moses in the book of Deuteronomy. However from an historical context and literal reading the admonition of this paragraph applies to the first temple era.
Structure
This section discusses the legal structure of the admonitions and the structure of paragraphs in the Torah for these 3 texts.
Legal
Maimonides (Laws of Marriage 6:2) based upon the Talmud Kiddushin 61b-62a states that an agreement based upon a condition to be binding must meet the following requirements:
- The stipulation must be twofold (with a positive and negative aspect).
- The stipulation should be mentioned before the consequences.
- The positive aspect must be stated before the negative aspect.
- The stipulation must be physically possible to fulfill.
The admonitions follow this format as for all 3 of the texts as follows:
First Admonition
Blessings
Stipulation – “If you (Israelites) follow My (divine) statutes, observe My commandments, and perform them (Leviticus 26:3).”
Consequences – “Then I will provide your rains in their time. The land (of Israel) will yield its produce and the tree of the field will give its fruit (ibid. 26:4).”
Curses
Stipulation – “If you do not listen to Me (Hashem) and not perform all these commandments. If you despise My (divine) statutes and reject My ordinances, not performing any of My commandments, thereby breaking My covenant (ibid. 14-15).”
Consequences– “Then I (Hashem) will do the same to you (i.e. reject the Israelites through a litany of curses as follows through verses 17-43). (For example) I will punish you with panic, lesions, and fever… You will plant your seeds in vain because your enemies will eat it (Leviticus ibid. 16).”
Hence the conditions are fulfilled as follows:
- Dual stipulations – stipulation for observance (verse 3) and for disobedience (verses 14-15).
- Stipulation before consequences– stipulation before blessings (verses 4-13) and stipulation before curses (verses 16-43).
- Sequence of stipulation – positive aspect of observance (verse 3) before negative aspect of disobedience (verses 14-15).
- Possible – since man has free will he can either accept or reject the Torah (with consequences).
Second Admonition
Blessings
Stipulation –“ It will be (והיה) if you obey Hashem, your G-d, to observe and fulfill His commandments … I will make you supreme above all the nations of the earth (Deuteronomy 28:1).”
Consequences – “All these blessings (in verses 3-14) will come upon you … if you obey Hashem, your G-d (ibid. 2).”
Curses
Stipulation – “It will be if (והיה) you do not obey Hashem …to fulfill His commandments … them all these curses (verses 16-68) will come upon you (ibid. 15).”
Consequences – “You shall be cursed in the city and in the field (ibid. 16).” A litany of curses follows through verses 17-68.
Hence the conditions are fulfilled as follows:
- Dual stipulations – stipulation for observance (verses 1) and disobedience (verse 15).
- Stipulation before consequences– stipulation before blessings (verses 3-14) and stipulation before curses (verses 16-68).
- Sequence of stipulation – positive aspect of observance (verse 1) before negative aspect of disobedience (verses 15).
- Possible – since man has free will he can either accept or reject the Torah (with consequences).
Second Paragraph of Shema
Blessings
Stipulation – “If you obey My (divine) commandments … to love Hashem … and serve Him with all your heart and soul (Deuteronomy 11:13).”
Consequence – “I (Hashem) will provide rain for your land … so that you may harvest your grain, wine, and (olive) oil (ibid. 14).”
Curses
Stipulation – “Beware, lest your heart be misled, and you turn away to worship idols (literally gods of others) and bow down before them (ibid. 16).”
Consequences – “The wrath of Hashem will blaze against you (Israelites). Therefore Hashem will withhold the rain and the earth will not yield its produce. (If the Israelites do not return to Hashem) you will be banished quickly from the good land that Hashem gives you (ibid. 17). “
Hence the conditions are fulfilled as follows:
- Dual stipulations – stipulation for observance (verse 13) and disobedience (verse 16).
- Stipulation before consequences– stipulation before blessings (verses 14) and stipulation before curses (verse 17).
- Sequence of stipulation – positive aspect of observance (verse 13) before negative aspect of disobedience (verse 16).
- Possible – since man has free will he can either accept or reject the Torah (with consequences).
Hence these 3 texts in addition to their moral teaching also constitute a binding contract between Hashem and the Israelites.
Paragraphs
The scroll of a Torah is written in paragraphs called open or closed. In an open paragraph the following section of the Torah begins on the next line. By contrast in a closed paragraph the following section of the Torah begins on the same line with a spacing of 9 letters (Shulchan Aruch Yoreh Deah 275:2). In addition to the aesthetic value of paragraphs the Halacha mandates paragraphing throughout the Torah. In fact the Shulchan Aruch (ibid. 275:1) rules that a Torah scroll is invalid if it does not format paragraphs in specific places as determined by tradition. In addition if a scribe substitutes an open for a closed paragraph or vice versa the Torah scroll is invalid.
The following table lists the number of paragraphs for the blessings and curses for these 3 sections of the Torah and indicates whether the paragraphs are open or closed.
| Section | Blessings | Curses |
| First Admonition | 1 – Open | 2 – 1st Open and 2nd Closed |
| Second Admonition | 1 – Open | 1 – Open |
| Shema – 2nd Paragraph | Combined – Closed | Combined – Closed |
Paragraphs – Number
The blessings and curses for both admonitions are in separate paragraphs. For the first admonition the curses are written in 2 paragraphs (i.e. Leviticus 26:14-26 and 26:27-44). In the opinion of the author the Torah writes the curses in separate paragraphs to emphasize the different stages of the curses (i.e. before and after exile). The curses of the second admonition are in one paragraph to convey that exile would be long and arduous. By contrast the blessings and curses of the second paragraph of the Shema are contained in one paragraph. The Talmud (Berachot 13a) defines the theme of this paragraph as, “Acceptance of the responsibility of keeping the mitzvoth”, which means that the Israelites must be cognizant of consequences for both compliance (blessings) and non-compliance (curses) with the mitzvoth.
Paragraphs – Open or Closed
Both admonitions begin the blessings with open paragraphs suggesting that these sections of the Torah are distinct topics. By contrast the second paragraph of the Shema begins with a closed paragraph to emphasize that this minor admonition is not a distinct topic. Rather it is a continuation of the message of Deuteronomy that Hashem will reward the Israelites for observance of mitzvoth and punishment for disobedience.
Similarly both admonitions begin the curses with open paragraphs to clearly demarcate the consequences for observance of the mitzvoth from disobedience. In the first admonition the second paragraph of the curses is closed to indicate that both paragraphs relate to the same theme.
By contrast the second paragraph of the Shema begins with a closed paragraph which indicates that this text relates to the previous text which speaks of the blessing of rain if the Israelites follow the Torah and is not a standalone admonition.
Gematria
This section of the article examines the 3 texts from the point of view of gematria as follows:
- Opening and closing letters for the blessing and curses including span of the letters.
- Sum of these letters.
Opening and Closing Letters
One technique of gematria is to examine the opening and closing letters of a section of the Torah whether a group of words, verse, or set of verses of one theme. In the case of the admonitions the Talmud (Bava Batra 88b-89a) examines the opening and closing letters of both admonitions to expound on their meaning.
The following table summarizes the opening and closing letters for the blessings and curses for admonitions and the second paragraph of the Shema and the resultant span of letters.
| Section | Blessings | Span of letters | Curses | Span of letters |
| First Admonition | ת and א | 22 | ם and ו | 8 |
| Second Admonition | ם and ו | 8 | ה and ו | 22 |
| Shema – 2nd Paragraph | ת and ו | 17 | ם and ה | 9 |
First Admonition
Blessings
The blessings of the first admonition begin with the word if (אם) in Leviticus 26:3 and end with the word קוממיות (upright) in Leviticus 26:13. Hence the opening and closing letters of this paragraph are the Hebrew letters א and ת which represent the first and last letters of the Hebrew alphabet respectively. The Talmud concludes that the blessings of this paragraph constitute a full range of blessings.
Curses
The Talmud (ibid. 88b) notes that the curses start with the word ואם (and if) in Leviticus 26:14 and end with the word נפשם (their souls) in Leviticus 26:43. Hence the opening and closing letters of the curses are the Hebrew letters ו and ם which represent the 6th and 13th letters of the Hebrew alphabet respectively. The Talmud concludes that the curses cover a range of 8 letters (from 6 to 13 inclusive) which is less than the 22 letters of the blessings and therefore the curses are less substantial than the blessings.
The numerology of 8 suggests the covenant (ברית) of circumcision (Genesis 17:11) which is performed on the 8th day from the birth of an Israelite son (Genesis 17:12), if healthy. The Torah uses the word covenant in reference to the first admonition in several places (Leviticus 26:42, 44, and 45). Verse 44 states that despite the curses Hashem will never abandon the Israelites, “Despite all this (viz. all of these curses) while they are in the land of their enemies, I will not despise them nor reject them to annihilate them, thereby breaking My covenant with them, because (כי) I am Hashem their G-d.” Hence the association of the curses with a covenant indicates that the Israelites are duty bound to observe the laws of the Torah with consequences (i.e. blessings for observance and curses for non-compliance).
Hints of the Torah
The Ben Yehoyada, written by Rabbi Yosef Hayyim of Baghdad of the 19th-20th centuries, notes that the opening and closing letters of the blessings (viz. א and ת) and curses (viz. ו and ם), when rearranged spell the following Hebrew words:
| Word | Meaning | Verse |
| אמתו | His truth | Psalms 91:4 |
| ואמת | And truth | Exodus 34:6-7 and Psalms 117:2 |
This means that this admonition reflects the truth of Torah (i.e. blessings, curses, and redemption) which was witnessed by the Israelites due to the short exile of 70 years.
The author selects the following verses which contain these words because they directly relate to theme of the admonitions (i.e. blessings, curses, and redemption) and are included in the prayers.
Psalms 91:4 – “With His (divine) protection (literally wings) He will cover you. Beneath His (divine) protection (literally wings) you will take refuge because His truth (אמתו) is an encompassing shield with armour.” This verse means that Hashem will protect the Israelites during their difficulties.
Exodus 34:6 – “Hashem passed before him (Moses) and proclaimed: Hashem, Hashem, benevolent G-d, compassionate, gracious, slow to anger, abundant in kindness and truth (ואמת).” This verse means that Hashem is merciful and rewards those who serve Him (i.e. blessings).
Exodus 34:7 – “Preserver of kindness for thousands of generations, forgiver of iniquity, rebellion and sin. He forgives but does not completely clear of sin.” Although Hashem is merciful he must be truthful and cannot ignore sin (i.e. curses).
Psalms 117:2 – “His (Hashem’s) kindness has overwhelmed us. The truth (ואמת) of Hashem is eternal.”
Second Admonition
Blessings
The blessings of the second admonition begin with the Hebrew word והיה (it will be) in Deuteronomy 28:1 and end with the word לעבדם (to serve them) in Deuteronomy 28:14. Hence the opening and closing letters of this paragraph are the Hebrew letters ו and ם which represent the 6th and 13th letters of the Hebrew alphabet respectively. The Talmud concludes that the blessings cover a range of 8 letters (from 6 to 13 inclusive) which is less than the 22 letters of the blessings and therefore the curses are less substantial than the blessings.
As mentioned above the numerology of 8 suggests a covenant between Hashem and the Israelites.
Curses
The curses of the second admonition begin with the Hebrew word והיה (it will be) in Deuteronomy 28:15 and end with the word קנה (buyer) in Deuteronomy 28:68. Hence the opening and closing letters of this paragraph are the Hebrew letters ו and ה which represent the 6th and 5th letters of the Hebrew alphabet respectively. The Talmud concludes that these curses cover the full range of the Hebrew alphabet in reverse order (i.e. starting from the ordinal number 6 to 22 and then back from 1 to 5). Hence the curses of this admonition allude to a longer time frame than the first admonition which spanned 8 letters, as proven by the long and perilous exile after the destruction of the second temple. The alarming rise of anti-Semitism at present is a sadful continuation of the curses of this admonition.
In the opinion of the author the reversal of the opening and closing letters in the second admonition (i.e. letters ו and ה) indicate that in the exile the role of the sister religions (i.e. Christianity and Islam) and Judaism will appear to be reversed with the former faiths in dominance and Judaism in diminution. The Midrash (Leviticus Rabbah 35:1) comments that the reversal of the letters indicates that Hashem will transform the curses into blessings when the Israelites return to Hashem.
Hints of the Torah
Although the Talmud includes verse 14 in the blessings this verse is a warning and not a blessing, “You shall not turn right or left from all of the words I (Hashem) command you this day. You should neither follow other deities nor worship them.”
Hence as a hint of the Torah the author will focus on the last verse of the actual blessings namely Deuteronomy 28:13. The verse follows, “Hashem will set you (Israelites) at the head and not at the tail. You will be only at the top and not at the bottom if you obey the commandments of Hashem … and fulfill (ולעשות) them.”
Using the technique of Ben Yehoyada the opening and closing letters of the blessing section (i.e. Deuteronomy 28:1-13) (i.e. ו and ת) and curses (i.e. ו and ה), when rearranged spell the Hebrew word ותהו which appears in scripture in Isaiah 40:17 and 41:29 as follows:
Isaiah 40:17 – “All the (idolatrous) nations are as nothing before Him (divine). They are considered, by Hashem, as nothingness and emptiness (ותהו).”
Isaiah 41:29 – “Behold their deeds (of idolaters) are naught … because wind and emptiness (ותהו) are their molten images.”
In these two verses the prophet Isaiah compares the deeds of idolaters to nothingness. The root word תהו first appears in Genesis 1:2, “The earth was astonishingly empty (תהו) with darkness upon the surface of the deep and the Divine Presence (literally spirit of G-d) was hovered over the surface of the water.”
The Talmud (Sanhedrin 97a) divides 6,000 years of mankind into 3 equal eras of 2,000 years as emptiness (תהו), Torah, and messiah respectively. Rashi (ibid.) explains that this emptiness refers to a world without Torah leadership. This era ended when Abraham publicly preached monotheism at the age of 52. In the opinion of the author the emptiness indicated by the opening and closing letters of the blessings and curses refer to the enemies of the Israelites who persecuted them during the long exile. Hence during this last era of 2,000 years the Israelites prepare for the arrival of the messiah while their enemies persecute them which is moral emptiness.
Second Paragraph of Shema
Blessings
The blessings of the second paragraph of the Shema admonition begin with the Hebrew word והיה (it will be) in Deuteronomy 11:13 and end with the word ושבעת (be sated) in Deuteronomy 11:15. Hence the opening and closing letters of this paragraph are the Hebrew letters ו and ת and which are the same as the second admonition. Hence these blessings cover a range of 17 letters (from 6 to 22 inclusive) which is less than the 22 letters of the blessings of the first admonition.
Curses
The curses of the second paragraph of the Shema admonition begin with the Hebrew word השמרו (beware) in Deuteronomy 11:16 and end with the word לכם (to you) in Deuteronomy 11:17. Hence the opening and closing letters of this paragraph are the Hebrew letters ה and ם which represent the 5th and 13th letters of the Hebrew alphabet respectively and a span of 9 letters. In this case the letters are in the correct order and do not encompass the entire alphabet indicating a lesser form of curses.
The numerology of 9 suggests the 9th letter of the Torah ט. This letter appears in two of the words in this curse מטר (rain) and הטבה (the good) in Deuteronomy 11:17. The verse follows,” The wrath of Hashem will blaze against you (Israelites). Therefore Hashem will withhold the rain (מטר) and the earth will not yield its produce. (If the Israelites do not return to Hashem) you will be banished quickly from the good (הטבה) land that Hashem gave.” Hence these curses relate to the withholding of rain and exile from the land. In contrast to the above admonitions which include sickness, defeat, and persecution.
Hints of the Torah
Using the technique of the Ben Yehoyada the opening and closing letters of the blessings (i.e. ו and ת) and curses (i.e. ה and ם), when rearranged spell the Hebrew word המות (the death) which appears in scripture in terms of choice between life and death in Deuteronomy 30:15 and Jeremiah 21:8 as follows:
Deuteronomy 30:15 – Behold, I (Moses) have set before you today life and good, or death (המות) and evil. “
Jeremiah 21:8 – “Behold I (Hashem) place before you the way of life or the way of death (המות).”
Hence these verses follow the theme of the second paragraph of the Shema of reward and punishment. In particular the choice between life and death, both spiritual and physical are mentioned in this paragraph of the Shema as follows:
- Death – “The wrath of Hashem will blaze against you (Israelites). Therefore Hashem will withhold the rain and the earth will not yield its produce. (If the Israelites do not return to Hashem) you will be banished quickly from the good land that Hashem gave (Deuteronomy 11:17).” The Jerusalem Talmud (Berachot 1:5) equates banishment with death.
- Life – “(Observe the mitzvah of mezuzah) in order to prolong your days and those of your children on the land which Hashem promised to your forefathers (Deuteronomy 11:21).” Although the Torah does not place this verse in the blessings at the beginning of the second paragraph of the Shema it is located at the end of this paragraph.
The numerology of the span of these letters provides additional meaning to these sections of the Torah.
Sum of Letters
In addition to the span of letters for the blessings and curses, the author will examine the significance of the sum of the letters for blessing and curses for each of the above three sections of the Torah. The following table lists the 3 sections, sum of letters, and significance of the gematria.
| Section | Sum | Significance |
| Admonition 1 | 30 | Divine protection |
| Admonition 2 | 30 | Divine protection |
| Shema – 2nd Paragraph | 26 | Hashem’s presence |
First Admonition
For the first admonition the sum of the letters is 30, which corresponds to the gematria of the Hebrew word כי (because) which appears right after this admonition in Leviticus 26:44. In fact this is the only word with a gematria of 30 in the admonition section of the Torah. The verse follows, “Despite all this (viz. all of these curses) while they are in the land of their enemies, I will not despise them nor reject them to annihilate them, thereby breaking My (divine) covenant with them, because (כי) I am Hashem their G-d.
The gematria of 30 summarizes the message of this admonition through the word “כי (because)” of Leviticus 26:44 meaning that even though Hashem will punish the Israelites He will never abandon them. In addition to the word כי (because) the following word in this verse is אני (I). The gematria of these 2 words is 91 (30 + 61 = 91) which corresponds to the names of Hashem י-ה-ו-ה (26) and א-ד-נ-י (65).
Second Admonition
For the second admonition the sum of the letters is 30 same as the first.
If one uses the last letter of verse 13 (ת) then the sum of the letters is 39, which corresponds to gematria of the Hebrew word טל (dew). Both scripture and the Talmud associate dew with resurrection as follows:
- Isaiah 26:19 – (The prophet speaks to Hashem at the time of the redemption), “May Your (divine) dead live. My corpses shall rise. You who dwell in the dust awaken and sing. For dew (טל) of lights is your dew (to resurrect you). You (Hashem) shall cast the wicked to the earth.”
- Shabbat 88b – When Hashem uttered the 10 Commandments the Israelites were overwhelmed, in the language of the Talmud, “Their souls left their bodies”. The Talmud then asks, “If their souls left their bodies from the first utterance, how did they receive the second one?” The Talmud answers that Hashem revived them with spiritual dew that in the future will resurrect the dead.
In the opinion of the author the association of dew with this admonition reflects the sometimes perilous existence of the Israelites during the long exile. At times it will appear as if the Israelites are near elimination, however with Hashem’s help they will be revived and flourish. In recent history the Israelites survived the holocaust and then built a vibrant and powerful state of Israel. As mentioned in the blessings of the first admonition the elusive goal of peace cannot be attained without full dedication to Torah study.
Second Paragraph of the Shema
In the case of the Shema the sum of the letters is 26 corresponding to the gematria of the Tetragrammaton (י-ה-ו-ה) indicating the transcendent presence of Hashem in these blessings and curses. In addition the Tetragrammaton conveys Hashem’s aspect of mercy thereby explaining the limited number of curses in this section of the Torah.
Halacha
Reading
The Talmud (Megillah 31b) comments on the two admonitions in reference to reading of the Torah. For the first admonition one may not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them. In the time of the Talmud the person called up to the Torah actually read from the Torah. The present custom is that a designated person is the reader and the one called up to the Torah cites the blessings on the Torah and either reads along with the reader in an undertone or just listens to the reader. Hence in our time only one person is called up to the Torah for the admonition.
The Talmud (ibid.) asks, “What is the reason for this method of reading?” The Talmud answers by quoting Proverbs 3:11, ““My son, do not despise the discipline of Hashem, nor disdain (תקץ) His correction.” If one makes a break in the middle of the curses, it appears as if he loathes rebuke. The Midrash (Deuteronomy Rabbah 4:1) relates the word (תקץ) to “pieces” meaning that one should not break up the admonition by having more than one reader. Tosafot (ibid.) adds that Hashem, so to speak, is not pleased when the Israelites recite a blessing on the Torah over a situation of tragedy. They quote the verse (Psalms 91:15), “He (My faithful) will call upon Me (Hashem) and I shall answer him. I am with him in distress to rescue and honour him.” The commentator Anaf Yosef on this Midrash notes that Israelites do recite a blessing over a tragedy to acknowledge divine justice (Berachot 54a). However this relates to a current misfortune, by contrast the admonitions describe past or future events.
The Talmud (ibid.) offers another answer namely one does not recite a blessing on the Torah over a calamity. If a second person were to read in the middle of the curses, the blessing upon his reading would be considered a blessing over a calamity. Rather, what does one do? One begins with verses before the curses and concludes with verses after them. In this way, the blessings before and after the reading do not relate directly to verses of calamity.
Distinction in Admonitions
The Talmud (ibid.) states that one may not interrupt the reading of the first admonition but may interrupt the reading of the second admonition by having two different people read them because the former admonition is considered more direct than the latter. The Talmud (ibid.) explains this distinction in the following table:
| Admonition | Said by | Said about |
| 1 | Hashem (through Moses) | Plural |
| 2 | Moses (through divine inspiration) | Singular |
From this distinction it would appear that the curses of the first admonition are more severe than those of the second. However the according to the view that the first admonition relates to the first temple era and the second admonition to the second temple era to the present the latter admonition is more severe from an historical context. This apparent contradiction may be resolved by explaining the Talmud’s distinction in terms of the nature of the texts.
Since Hashem communicated the first admonition through Moses it would be inappropriate to divide the reading as explained above. Since the second admonition was stated by Moses, with divine approval, two readers are permitted. Although the second admonition is more severe from an historical context due to the long and painful exile the Maharsha (on Megillah 31b) notes that it is written in singular indicating that the exile will be felt differently across the Diaspora with one area suffering terribly and another in relative peace. For example the book of Esther records the diabolical plan of Haman to kill the Israelites in the Persian Empire which represented the vast majority of Israelites which occurred after the destruction of the first temple. By contrast the tragedies that occurred after the destruction of the second temple were more localized (e.g. expulsion of Israelites from Spain and welcomed by the sultan of Ottoman Turkey, persecution of Israelites in Europe and religious freedom in America).
The Shulchan Aruch (Orach Chaim 428:6) cites the decision of the Talmud marking the difference between the first and second admonitions but relates that the custom is to avoid interruptions in the second admonition as well. Perhaps the change in practice, from the time of the Talmud to the middle Ages, relates to the length of the exile and resultant tragedies. For example, Maimonides (Laws of Prayers 13:7) cites the same decision of the Talmud but notes that the people have adopted the custom of not interrupting the reading of the second admonition.
Although not cited in the Shulchan Aruch the widespread practice is to read both admonitions in a low tone and quickly to show the difficulty of the message. The Talmud (Megillah 31b) records an incident where the reader of the Torah was stammering because it was difficult for him to utter such harsh pronouncements which could serve as the basis for this practice.
By contrast the Torah reading for the second paragraph of the Shema is not subject to these considerations (i.e. two readers or low tone) because only two verses of admonitions appear in this paragraph. Some communities have the custom to recite the entire Shema in the prayers in unison and out loud except for the two verses of admonitions which are read in a low tone.
Summary
This article examined 3 texts from the Torah which contained blessings, curses, and promises of redemption. The first text is in the book of Leviticus and the others in the book of Deuteronomy. In turn the author analyzed each of these sections in terms of:
- Text (Level of connection with Hashem and historical context).
- Structure.
- Gematria.
- Halacha.
The author has shown that the difference in the degree of the blessings, curses, and redemption is related to the degree of connection with Hashem and the historical context.
Blessings
The following table summarizes the degree of blessings in these 3 texts.
| Text | Peace | Prosperity | Communion |
| First Admonition | √ | √ | √ |
| Second Admonition | Partial | √ | √ |
| 2nd Paragraph of Shema | X | √ | X |
First Admonition
The blessings of the first admonition encompass peace, prosperity, and communion because in the first temple era the Israelites were at were at their spiritual apex (i.e. kings of the Davidic line, priests serving in a temple with divine presence, true prophets, and righteous judges with authority. In addition these blessings are conditional upon intense Torah study.
Second Admonition
By contrast the second admonition refers to the second temple era where this infrastructure was lacking (viz. no kings of the Davidic line, temple without divine presence, end of prophecy, and secular government). In addition, since the level of Torah study indicated in the second admonition is not as intense as in the first, the blessings are somewhat attenuated.
2nd Paragraph of Shema
The second paragraph of the Shema, at a literal level, is a limited admonition and focuses on life at the beginning of the conquest of Israel and therefore highlights prosperity. In addition Torah study is not mentioned before the blessings leading to a reduced scope of blessings.
Curses
The following table summarizes the degree of curses in these 3 texts.
| Text | War | Famine | Isolation | Persecution |
| First Admonition | √ | √ | √ | √ |
| Second Admonition | √ | √ | √ | √ |
| 2nd Paragraph of Shema | √ | √ | X | X |
Admonitions
The Torah in both admonitions expresses dire consequences of disobeying Hashem’s commandments. The number of verses in the second admonition is more than those of the first because the second exile is much longer than the first.
2nd Paragraph of Shema
By contrast the curses of the second paragraph of the Shema are much less because this admonition focuses on life in Israel at the time of the conquest and therefore neither mentions isolation from Hashem nor persecution in exile. In addition the degree of disobedience mentioned in this paragraph is much less than the two admonitions.
Redemption
The following table lists the admonitions, associated verses, and theme. In the case of the latter two texts the Torah places the verses about the redemption several verses after the admonition.
| Admonition | Verses | Theme |
| First – Leviticus | 26:42-45 | Land appeased |
| Second – Deuteronomy | 30:1-9 | Messianic Era |
| Second Paragraph of Shema | 11:22-25 | Conquer land |
First Admonition
The Torah focuses on ending the first exile through appeasement of the land of Israel and Hashem remembering the covenant. This appeasement means that the land is idle (literally resting) to compensate for the Israelites working the land on the Sabbatical and Jubilee years in violation of Torah laws.
Second Admonition
By contrast the Torah focuses on the messianic era as the end of the second exile.
Second Paragraph of Shema
The Torah focuses on any easy conquest of the land of Israel at the time of Joshua even up to the Euphrates in the future.
Structure
As discussed above in the section “Structure” all 3 of these texts follow the format of a legal contract meaning that the Israelites are duty bound to follow the Torah or otherwise bear the consequences.
Gematria
The following table summarizes the opening and closing letters for the blessings and curses for admonitions and the second paragraph of the Shema and the resultant span of letters.
| Section | Blessings | Span of letters | Curses | Span of letters |
| First Admonition | ת and א | 22 | ם and ו | 8 |
| Second Admonition | ם and ו | 8 | ה and ו | 22 |
| Shema – 2nd Paragraph | ת and ו | 17 | ם and ה | 9 |
First Admonition
Blessings
The Talmud (Bava Batra 88b) concludes that the blessings of this paragraph constitute a full range of blessings as explained by historical context.
Curses
The Talmud (ibid.) notes that the curses cover a range smaller than the blessings and therefore concludes that the curses are less substantial than the blessings as explained by historical context.
Second Admonition
Blessings
The Talmud (Bava Batra 89a) notes that these blessings cover a smaller range than the blessings of the first admonition and concludes that these blessings are less substantial than those of the first admonition as explained by historical context.
Curses
The Talmud (ibid.) notes that these curses cover the full range of the Hebrew alphabet in reverse order (i.e. starting from the ordinal number 6 to 22 and then back from 1 to 5). Hence the curses of this admonition allude to a longer time frame than the first admonition which spanned 8 letters. In the opinion of the author the reversal of the opening and closing letters in the second admonition (i.e. letters ו and ה) indicate that in the exile the role of the sister religions (i.e. Christianity and Islam) and Judaism will appear to be reversed with the former faiths in dominance and Judaism in diminution. The Midrash (Leviticus Rabbah 35:1) comments that the reversal of the letters indicates that Hashem will transform the curses into blessings when the Israelites return to Hashem.
Second Paragraph of the Shema
Blessings
These blessings cover a range of 17 letters which is the same as the second admonition implying a lesser form of blessing than those of the first admonition.
Curses
These curses cover a span of 9 letters which is much less than the second admonition indicating a lesser form of curses.
Halacha
From the Halacha only the curses of the first two texts are regarded as admonitions as reflected in their special Torah reading as low tone and higher speed. By contrast the curses of the second paragraph are read normally.
Conclusion
This article discussed 3 Torah texts in terms of blessings, curses, and redemption. As explained in the summary the second admonition (Deuteronomy 28:15-68) relates to the current exile leading to the future redemption as predicted by the Torah (ibid. 30:1-9) and the prophets. Although this exile was long and painful we can look forward to a bountiful redemption, physically and spiritually accord to the dictum (end of Avot 5), “According to the suffering is the reward”.
The Talmud (Yoma 9b) states that the second temple was destroyed because of baseless hatred. Hence the rectification of this sin is boundless love meaning that one can disagree but with respect for differing points of view and the need to build concerns especially in the current war of Israel against its enemies.