Parshas Bechukosai- Curses>Blessings?

The Torah is our endless and constant source of wisdom. Every nuanced distinction in terminology requires analysis and discussion. Often these result in important conclusions. The determinations may be far-reaching and timeless.

Parshas Bechukosai includes the tochacha. This is a series of curses and punishments that will befall the Jewish people, should they not uphold the Torah properly. In contrast, the Parsha begins with a series of blessings, to be delivered to those who do keep the Torah. The pesukim elaborate on these contrasting ideas in extensive detail. These admonitions are mentioned twice in the Torah. Initially in this Parsha, and then in Ki Savo, as well. There are numerous distinctions between the two recordings. However, a common theme emerges. The Torah records many more verses of potential punishments, than possible rewards. The divide is exhibited in Bechukosai, and further emphasized in Ki Savo. What is the Torah teaching us in recording far more verses of curses, than those of blessings?

The Mishna (Sotah 9b) discusses the principle of mida k’neged mida. This is applied, both in punishment and reward. Historically, wicked people were punished in perfect correlation to their crimes. In a similar vein, Miriam the Prophetess was rewarded, in measure for her good deed. She waited a short time for baby Moshe at the Nile, to see the outcome. As payback, the Jews waited in the desert for her, when she was stricken with tzara’as.

The Gemara (11a) questions this analogy. In regards to the punishments for the wicked, the payment was exacting. However, Miriam merely waited a short time, and the Jewish people stopped travel in her honor for seven days? Rava explains that the Mishna means to teach, that in regards to the form of payment the reward is certainly measure for measure. However, in regards to the extent of payment, reward far outweighs punishment. In fact, the pesukim imply that the reward for good deeds is five-hundred times more than the punishment for negative actions.

This teaching further emphasizes the original question. If reward for positive behavior is paid back quantitatively more than punishment for the negative, why does the Torah include far fewer verses highlighting it?

The Gemara (Megilla 25a-b) discusses certain parts of the Torah that may not be read, or translated, in public. Doing so, may lead to misconceptions, and misunderstandings. However, the berachos and kelalos are not included in this ban. Even though their reading may cause people to serve Hashem out of desire for reward, or to avoid punishment, they are nonetheless permitted. The Gemara implies that there is a potential issue in the reading though.

In Parshas Nitzavim (Devarim 29:12), Rashi explains that the Jewish people approached Moshe Rabbeinu in trepidation. After listening to the forty-nine curses of Bechukosai, and the ninety-eight of Ki Savo, they were despondant. “Who could withstand these?” Moshe responded and comforted them.

In Parshas Re’eh (Devarim 26:26-28), Moshe continued his last will and testament. He dictated to the people, that after his passing, the Jews would be led into the Land, with Yehoshua at the helm. Half of the populous would ascend onto Har Gerizim, and half onto Har Eival. They would then undergo a series of blessings and curses. Moshe implored the people to choose life, in fulfilling the Torah, and thereby receiving reward, and warned against the opposite. It is curious to note a fine distinction in the wording. In regards to listening to the Torah, Moshe states “es haberacha asher tishmi’u”, “the blessing will be when you listen.” However, in regards to the contrast, Moshe states “im lo tishmi’u”, “if you will not listen.”

Moshe Rabbeinu was providing a level of support and chizzuk, in this subtle wording. Although the Torah may appear overwhelming, and its statutes extensive, the nature of a Jew is to do the appropriate thing. He affirms this with the more guaranteed language of “when” in reference to listening to Hashem. It’s a more likely outcome. A Jew possesses a holy soul that yearns to serve Hashem. His very essence desires to do the Torah and mitzvos. Certainly there are base desires to do evil. However, to fulfil the will of Hashem is more natural and fundamental. Thus, it is the more likely outcome. This provided a degree of comfort to an overwhelmed people.

It is not necessary to state the obvious. The fact that the Jews will receive blessing for heading the words of Hashem, is a more likely outcome. The Torah therefore includes many more verses of curses, as this is not the obvious result. Jews are essentially good, and desire to do the right thing. In highlighting the curses, the Torah comforts and supports one who may become overwhelmed by the plethora of requirements.

This idea is timeless and far-reaching. A Jew is essentially good. Something to remember, particularly when dealing with difficult people. A Jew is good.

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