## Sifrei Devarim Paragraph 40

###### Sifrei Devarim 40:1
[Sifrei Devarim 40:1](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:1)

(דברים יא יב) **אֶרֶץ אֲשֶׁר ה׳ אֱלֹהֶיךָ דּוֹרֵשׁ אוֹתָהּ**, וְכִי אוֹתָהּ בִּלְבַד הוּא דּוֹרֵשׁ? וַהֲלֹא כָל הָאֲרָצוֹת הוּא דּוֹרֵשׁ, שֶׁנֶּאֱמַר (איוב לח כו): ״לְהַמְטִיר עַל אֶרֶץ לֹא אִישׁ... לְהַשְׂבִּיעַ שׁוֹאָה וּמְשׁוֹאָה״, וּמַה תַּלְמוּד לוֹמַר **אֶרֶץ אֲשֶׁר ה׳ אֱלֹהֶיךָ דּוֹרֵשׁ אוֹתָהּ**? כִּבְיָכוֹל אֵין דּוֹרֵשׁ אֶלָּא אוֹתָהּ; וּבִשְׁבִיל דְּרִישָׁה שֶׁדּוֹרְשָׁהּ – דּוֹרֵשׁ כָּל הָאֲרָצוֹת עִמָּהּ.

**Trans. by Marty Jaffee, 2015:**
**Pisqa’ 40**³⁰
1. “A Land after which HASHEM your God *inquires of it*” (Dt. 11:12).
Now, does He *inquire* after this Land alone?
Doesn’t He in fact *inquire* after all lands?
For it is said:
“To rain down on uninhabited land . . .
to saturate the desolate wasteland” (Job 38:26-27).
So, what does the Teaching mean by
“A Land after which HASHEM, your God, *inquires of it*?” (Dt. 11:12)
So to speak—
He *inquires* only after *this* Land.
But for the sake of
comprehensive inquiry after *this* Land,
He incidentally *inquires* after other lands as well.

footnotes:
³⁰ H:79-82; JN1:117-120.


###### Sifrei Devarim 40:2
[Sifrei Devarim 40:2](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:2)

כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (תהלים קכא ד): ״הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל״, וְכִי יִשְׂרָאֵל בִּלְבַד הוּא שׁוֹמֵר? וַהֲלֹא הוּא שׁוֹמֵר אֶת הַכֹּל, שֶׁנֶּאֱמַר (איוב יב י): ״אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ״, וּמַה תַּלְמוּד לוֹמַר ״שׁוֹמֵר יִשְׂרָאֵל״? כִּבְיָכוֹל שֶׁאֵינוֹ שׁוֹמֵר אֶלָּא יִשְׂרָאֵל; וּבִשְׁבִיל שְׁמִירָה שֶׁשּׁוֹמְרָם – שׁוֹמֵר אֶת הַכֹּל עִמָּהֶם.

**Trans. by Marty Jaffee, 2015:**
2. Making a similar point, you can say:
“Indeed, the *Guardian of Israel* neither dozes nor sleeps” (Ps. 121:4).
Now, does He guard Israel alone?
Doesn’t He in fact guard everyone?
For it is said:
“In Whose hand is the soul of every living thing, and the spirit of all human flesh.” (Job 12:10).
So, what does the Teaching mean by
“Guardian of *Israel*?”
So to speak—
He only guards *Israel*.
But for the sake of
comprehensive guardianship over *them*,
He incidentally *guards* all others along with them.


###### Sifrei Devarim 40:3
[Sifrei Devarim 40:3](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:3)

כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (מלכים א ט ג): ״וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים״, וַהֲלֹא כְּבָר נֶאֱמַר (זכריה ד י): ״עֵינֵי ה׳ הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ״, וְאוֹמֵר (משלי טו ג): ״בְּכָל מָקוֹם עֵינֵי ה׳ צוֹפוֹת רָעִים וְטוֹבִים״, וּמַה תַּלְמוּד לוֹמַר ״וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים״? כִּבְיָכוֹל אֵין עֵינַי וְלִבִּי אֶלָּא שָׁם.

**Trans. by Marty Jaffee, 2015:**
Making a similar point, you can say:
“My eyes and My heart will ever be *there*” (1 Ki. 9:3).
Now isn’t it already stated:
“The eyes of HASHEM, ranging over *all* the earth”? (Zech. 4:10).
And He says:
“The eyes of HASHEM are *everywhere*, seeking out the good and the evil” (Prov. 15:3).
So, what does the Teaching mean by
“My eyes and My heart will ever be *there*”? (1 Ki. 9:3)
So to speak—
My eyes and heart are nowhere but *there*.


###### Sifrei Devarim 40:4
[Sifrei Devarim 40:4](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:4)

כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (תהלים כט ח): ״קוֹל ה׳ יָחִיל מִדְבָּר״, ״יָחִיל ה׳ מִדְבַּר קָדֵשׁ״ מַה תַּלְמוּד לוֹמַר? זֶה בְּיוֹתֵר.

**Trans. by Marty Jaffee, 2015:**
Making a similar point, you can say:
“The voice of HASHEM trembles the wasteland;
HASHEM trembles the wasteland of Kadesh” (Ps. 29:8).
So, what does the Teaching mean?
*Here*, more than elsewhere!


###### Sifrei Devarim 40:5
[Sifrei Devarim 40:5](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:5)

**דּוֹרֵשׁ אוֹתָהּ** – נִתְּנָה לִדְרִישָׁה, לְהַפְרִישׁ מִמֶּנָּה חַלָּה תְּרוּמָה וּמַעַשְׂרוֹת. אוֹ אַף שְׁאָר אֲרָצוֹת נִתְּנוּ לִדְרִישָׁה? תַּלְמוּד לוֹמַר: **אוֹתָהּ**, אוֹתָהּ נִתְּנָה לִדְרִישָׁה, וְלֹא שְׁאָר אֲרָצוֹת נִתְּנוּ לִדְרִישָׁה.

**Trans. by Marty Jaffee, 2015:**
3. “After which HASHEM your God *inquires of it*” (Dt. 11:12).
The Land is *subject to inquiry*
in the matter of separating its
Dough-offering,³¹ lit., “loaf”. “From the finest of your dough, give to HASHEM a portion, for all your generations.” (Nu. 15:21). Rabbinic tradition stipulates the measure of dough to be 1/24th of the total batch (M. Hal. 2:7). The priests distribute the Dough-offering among themselves. Threshing-floor-offering³² In biblical sources, *terumah,* normally refers to a donation of food or property placed at the disposal of the priests for the sanctuary (e.g., Ex. 25:1ff.).In the rabbinic usage, *terumah* –commonly rendered in English as “Heave-offering”— is the name of one of the gifts of grain, oil, or wine that is set aside from the general harvest for the consumption of priests. Cf. Nu. 18:11-12, M. Ber.1:1, Ter.4:3. Priests may claim it from the time that the produce has completed its processing for food. i.e., from the time of threshing. Hence I render it in English: “Theshing-floor offering.”,
and the Tithes.³³ A gift of produce constituting a tenth of the harvest of that produce. It comes due at the time the produce is piled on the threshing floor and prepared for sale or domestic use. The Tithe is given to Levites, who may use it after separating a tenth of the tithe for the priests. Cf. Nu. 18:21-24; M. Maas.1:5.
Or, perhaps,
other lands are *subject to inquiry*
in this matter as well?
The Teaching states:
“*Of it*” (Dt. 11:12)—
[the superfluous *it* implies that the Land of Israel]
*is subject to inquiry*,
[in the matter of these agricultural offerings].
but other lands are
*not subject to inquiry.*

footnotes:
³¹ Heb: khallah;
³² Heb: terumah.
³³ Heb: ma`aserot.


###### Sifrei Devarim 40:6
[Sifrei Devarim 40:6](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:6)

דָּבָר אַחֵר: **דּוֹרֵשׁ אוֹתָהּ**, מַגִּיד שֶׁנִּתְּנָה בִּשְׂכַר דְּרִישָׁה, שֶׁנֶּאֱמַר (דברים יא יט-כא): ״וְלִמַּדְתֶּם אוֹתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם״ וְגוֹ׳ ״לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם״, וְאוֹמֵר (תהלים קה מד-מה): ״וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם״ וְגוֹ ״בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו״ וְגוֹ.

**Trans. by Marty Jaffee, 2015:**
Another word:
“After which HASHEM . . . *inquires of it*” (Dt. 11:12)—
this explains that the Land is given
as a reward for *inquiry* [into the Torah].
For it is said:
“And you shall teach *them* to your children, to speak of *them* . . .
so that your days and the days of your children will be extended” (Dt. 11:19-21).
And He says:
“And He gave them *lands of nations* in return for observing His statutes”
(Ps. 105:44-45).


###### Sifrei Devarim 40:7
[Sifrei Devarim 40:7](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:7)

**תָּמִיד עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ**, כָּתוּב אֶחָד אוֹמֵר: **תָּמִיד עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ**, וְכָתוּב אֶחָד אוֹמֵר (תהלים קד לב): ״הַמַּבִּיט לָאָרֶץ וַתִּרְעָד יִגַּע בֶּהָרִים וְיֶעֱשָׁנוּ״, כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִים הַלָּלוּ? כְּשֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם **תָּמִיד עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ**, וְאֵינָם נִזּוֹקִים, וּכְשֶׁאֵין יִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם ״הַמַּבִּיט לָאָרֶץ וַתִּרְעָד״. לְעִנְיַן טוֹבָה הוּא אוֹמֵר: **תָּמִיד עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ**, לְעִנְיַן רָעָה הוּא אוֹמֵר: ״הַמַּבִּיט לָאָרֶץ וַתִּרְעָד״, לְעִנְיַן טוֹבָה כֵּיצַד? הָיוּ רְשָׁעִים בְּרֹאשׁ הַשָּׁנָה וְנִגְזְרוּ עֲלֵיהֶם גְּשָׁמִים מוּעָטִים – וְחָזְרוּ בָהֶם, לְהוֹסִיף עֲלֵיהֶם אִי אֶפְשָׁר, אֶלָּא **תָּמִיד עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ**, מוֹרִידָם בִּזְמַנָּם וּמְשַׁלֵּחַ בָּהֶם אֶת הַבְּרָכָה, וּמוֹרִידָם עַל הָאָרֶץ כְּשֶׁהִיא צְרִיכָה לָהֶם. לְעִנְיַן רָעָה כֵּיצַד? הֲרֵי שֶׁהָיוּ צַדִּיקִים בְּרֹאשׁ הַשָּׁנָה וְנִגְזְרוּ עֲלֵיהֶם גְּשָׁמִים מְרֻבִּים – וְחָזְרוּ בָהֶם, לִפְחוֹת מֵהֶם אִי אֶפְשָׁר, אֶלָּא ״הַמַּבִּיט לָאָרֶץ וַתִּרְעָד״, מוֹרִידָם שֶׁלֹּא בִּזְמַנָּם וְשׁוֹלֵחַ בָּהֶם אֶת הַמְּאֵרָה, וּמוֹרִידָם עַל הָאָרֶץ שֶׁאֵינָהּ צְרִיכָה לָהֶם, לַיַּמִּים וְלַמִּדְבָּרוֹת, שֶׁנֶּאֱמַר (איוב כד יט): ״צִיָּה גַם חֹם יִגְזְלוּ מֵימֵי שֶׁלֶג שְׁאוֹל חָטָאוּ״, מַעֲשִׂים שֶׁעֲשִׂיתֶם עִמָּדִי בִּימוֹת הַחַמָּה, שֶׁלֹּא הִפְרַשְׁתֶּם תְּרוּמָה וּמַעַשְׂרוֹת – מָנְעוּ מִכֶּם אֶת הַגְּשָׁמִים.

**Trans. by Marty Jaffee, 2015:**
4. “On which HASHEM, your God, *always* keeps his eye” (Dt. 11:12).
One verse says:
“On which HASHEM . . . *always* keeps his eye” (Dt. 11:12).
But another verse says:
“Who *glances* at the Land and it shakes” (Ps. 104:32).
How can the two scriptural usages be reconciled?
When Israel performs the will of the All-Present,
we apply the verse:
“On which HASHEM . . . always keeps His eye” (Dt. 11:12),
and they suffer no harm.
When Israel *does not perform* the will of the All-Present,
we apply the verse:
“Who glances at the Land and it shakes” (Ps. 104:32).
When the *good* is appropriate, He applies *this* verse—
“On which HASHEM . . . *always* keeps His eye” (Dt. 11:12).
When the *bad* is appropriate, He applies *this* verse—
“Who *glances* at the Land and it shakes” (Ps. 104:32).5. **When the *good* is appropriate—how so?**
**If the community were to be counted**
**among the Wicked on New Year’s Day,**
**[for ineffective penitence,]**
**and a lack of rain was decreed for them,**
**but they recanted their wicked deeds—**
**it would be impossible to add more rains**
**[in violation of the original decree].**³⁴
However, the verse:
“On which HASHEM . . . always keeps His eye” (Dt. 11:12)
is applied so that
[the diminished rains nevertheless]
fall at their season,
and that a blessing is sent along with them,
and that they fall on the Land where it needs them.
**But when the *bad* is appropriate—how so?**
**If the community were to be counted**
**among the Righteous on New Year’s Day,**
**and an abundance of rain was decreed for them,**
**but they recanted their righteous deeds—**
**it would be impossible to reduce the rains**
**[in violation of the original decree].**³⁵
However, the verse
“Who glances at the Land and it shakes” (Ps. 104:32)
is applied so that
[the increased rains nevertheless]
fall out of season,
and that a curse is sent along with them,
and that they fall on the Land where it doesn’t need them—
such as bodies of water and deserts.
For it is said:
“May drought and heat snatch away their snow run-off . . .
And may Sheol take their sinners” (Job 24:19).
[This teaches that]
the deeds you committed against Me in the summer—
such as failing to separate the Threshing-floor-offerings and Tithes—
have withheld the rains from you!

footnotes:
³⁴ Cf. T. RH.1:13, which acknowledges that New Year’s Day is not the final opportunity for divine judgment.
³⁵ See the above note.


###### Sifrei Devarim 40:8
[Sifrei Devarim 40:8](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:8)

**מֵרֵאשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה**, מַגִּיד שֶׁמֵּרֵאשִׁית הַשָּׁנָה נִגְזְרוּ עָלֶיהָ כַּמָּה גְשָׁמִים, כַּמָּה טְלָלִים, כַּמָּה חַמָּה תִּזְרַח עָלֶיהָ, כַּמָּה רוּחוֹת נוֹשְׁבוֹת עָלֶיהָ.

**Trans. by Marty Jaffee, 2015:**
6. “From the beginning of the year till the end of the year” (Dt. 11:12).
This explains that
from the beginning of the year, there is decreed upon the Land
the quantity of the rains and the dew,
how much sun will shine upon it,
how much the winds will blow upon it.


###### Sifrei Devarim 40:9
[Sifrei Devarim 40:9](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:9)

דָּבָר אַחֵר: **מֵרֵאשִׁית הַשָּׁנָה** – אֲנִי אֲבָרֵךְ אֶתְכֶם בְּמַשָּׂא וּמַתָּן, בְּבִנְיָן וּבִנְטִיעָה, בְּאֵרוּסִים וּבְנִשּׂוּאִים, וּבְכָל מַה שֶׁאַתֶּם שׁוֹלְחִים בּוֹ אֶת יְדֵיכֶם אֲנִי אֲבָרֵךְ אֶתְכֶם.

**Trans. by Marty Jaffee, 2015:**
Another word:
“From the beginning of the year till the end of the year” (Dt. 11:12).
This explains that
I will bless you in commerce,
in building and planting,
in betrothals and weddings.
And in all that your hands endeavor to do,
will I bless you.


###### Sifrei Devarim 40:10
[Sifrei Devarim 40:10](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:10)

דָּבָר אַחֵר: **מֵרֵאשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה**, וְכִי יֵשׁ פֵּרוֹת בַּשָּׂדֶה מִתְּחִלַּת הַשָּׁנָה וְעַד סוֹפָהּ? אֶלָּא הֵם בִּרְשׁוּתִי לִתֵּן בָּהֶם בְּרָכָה בַּבַּיִת, כְּשֵׁם שֶׁאֲנִי נוֹתֵן בָּהֶם בְּרָכָה בַּשָּׂדֶה, שֶׁנֶּאֱמַר (דברים כח ח): ״יְצַו ה׳ אִתְּךָ אֶת הַבְּרָכָה בַּאֲסָמֶיךָ וּבְכֹל מִשְׁלַח יָדֶךָ״, וְאוֹמֵר (חגי ב יט): ״הַעוֹד הַזֶּרַע בַּמְּגוּרָה וְעַד הַגֶּפֶן וְהַתְּאֵנָה וְהָרִמּוֹן וְעֵץ הַזַּיִת לֹא נָשָׂא מִן הַיּוֹם הַזֶּה אֲבָרֵךְ״. מִנַּיִן אַף בָּאוֹצָר? שֶׁנֶּאֱמַר (דברים כח ג): ״בָּרוּךְ אַתָּה בָּעִיר וּבָרוּךְ אַתָּה בַּשָּׂדֶה״. מִנַּיִן אַף בָּעִסָּה? שֶׁנֶּאֱמַר (דברים כח ה): ״בָּרוּךְ טַנְאֲךָ וּמִשְׁאַרְתֶּךָ״. מִנַּיִן אַף בַּכְּנִיסָה וּבַיְּצִיאָה? שֶׁנֶּאֱמַר (דברים כח ו): ״בָּרוּךְ אַתָּה בְּבוֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ״. מִנַּיִן אַף בָּאֲכִילָה וּבַשְּׂבִיעָה? תַּלְמוּד לוֹמַר (דברים ח י): ״וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ״, מִנַּיִן אַף כְּשֶׁיֵּרְדוּ לְתוֹךְ מֵעֶיךָ? תַּלְמוּד לוֹמַר (שמות כג כה): ״וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ״, הֵם בִּרְשׁוּתִי לִתֵּן בָּהֶם בְּרָכָה בַּבַּיִת, כְּשֵׁם שֶׁאֲנִי נוֹתֵן בָּהֶם בְּרָכָה בַּשָּׂדֶה לֹא כִנָּה וְרַקְבוּבִית בַּפֵּרוֹת, וְלֹא יַיִן מַחְמִיץ, וְלֹא שֶׁמֶן מַבְאִישׁ.

**Trans. by Marty Jaffee, 2015:**
Another word:
“From the beginning of the year till the end of the year” (Dt. 11:12).
Now, is fruit found in the fields from the beginning of the year till its end?
Rather: this teaches that
it falls within My power to bless them in the house,
just as I bless them in the field.
For it is said:
“HASHEM will ordain blessings for you upon your barns
and all the endeavors of your hands” (Dt. 28:8).
And He says:
“While the seed is still in the granary,
and the vine, fig, pomegranate, and olive have yet to bear—
from this day onward I will send blessings” (Hag. 2:19).7. How do I know that
[the promise of blessing applies]
even to produce in *storage*?
For it is said:
“Blessed you shall be in *the city*, blessed shall you be in *the field*” (Dt. 28:3)
How do I know that
[the promise applies]
even to *dough*?
For it is said:
“Blessed shall be your basket and *kneading trough*” (Dt. 28:5).
How do I know that
[the promise applies]
even to *entering and leaving* the Land?
For it is said:
“Blessed shall you be upon your *entering*,
and blessed shall you be upon your *leaving*” (Dt. 28:6).
How do I know that
[the promise applies]
even to *eating and satisfaction*?
The Teaching states:
“You shall *eat*, and be *satisfied,* and shall bless” (Dt. 8:10).
How do I know that
[the promise applies]
even after the food enters your *belly*?
The Teaching states:
“And I will remove sickness from your *innards*” (Ex. 23:25).
It falls within My power to bless them in the house,
just as I bless them in the field—
neither pests nor rot in the produce,
and no soured wine, and no rancid oil.


###### Sifrei Devarim 40:11
[Sifrei Devarim 40:11](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:11)

אוֹ, לְפִי שֶׁמִּדַּת טוֹבָה מְרֻבָּה מִמִּדַּת פֻּרְעָנוּת, יָכוֹל לֹא יְהוּ בִּרְשׁוּתִי לִתֵּן בָּהֶם מְאֵרָה בַּבַּיִת כְּשֵׁם שֶׁאֲנִי נוֹתֵן בָּהֶם מְאֵרָה בַּשָּׂדֶה? תַּלְמוּד לוֹמַר (חגי א ט): ״וַהֲבֵאתֶם הַבַּיִת וְנָפַחְתִּי בוֹ״, וְאוֹמֵר (דברים כח כ): ״יְשַׁלַּח ה׳ בְּךָ אֶת הַמְּאֵרָה אֶת הַמְּהוּמָה וְאֶת הַמִּגְעֶרֶת״. מִנַּיִן אַף בָּאוֹצָר? תַּלְמוּד לוֹמַר (דברים כח טז): ״אָרוּר אַתָּה בָּעִיר״. מִנַּיִן אַף בָּעִסָּה? תַּלְמוּד לוֹמַר (דברים כח יז): ״אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ״. מִנַּיִן אַף בַּכְּנִיסָה וּבַיְּצִיאָה? תַּלְמוּד לוֹמַר (דברים כח יט): ״אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ״. מִנַּיִן אַף בָּאֲכִילָה וּבַשְּׂבִיעָה? תַּלְמוּד לוֹמַר (ויקרא כו כו): ״וַאֲכַלְתֶּם וְלֹא תִשְׂבָּעוּ״. מִנַּיִן לִכְשֶׁיֵּרְדוּ לְתוֹךְ מֵעַיִם? תַּלְמוּד לוֹמַר (מיכה ו יד): ״וְיֶשְׁחֲךָ בְּקִרְבֶּךָ״, הֵם בִּרְשׁוּתִי לִתֵּן בָּהֶם מְאֵרָה בַּבַּיִת כְּשֵׁם שֶׁאֲנִי נוֹתֵן בָּהֶם מְאֵרָה בַּשָּׂדֶה, כִּנָּה וְרַקְבוּבִית בַּפֵּרוֹת, וְיַיִן מַחְמִיץ וְשֶׁמֶן מַבְאִישׁ.

**Trans. by Marty Jaffee, 2015:**
8. Or, perhaps:
**Since His capacity for good**
**exceeds His capacity for retribution**
**is it possible for Him to say:**
**it *doesn’t* fall within My power**
**to place a curse upon them in the house,**
**as I can place a curse upon them in the field?**³⁶ 7. See also: Mechilta Ishmael, *wayiss`a,* 3; *mishhpatim* 18. and parallels cited in F:83, n.1
The Teaching states to the contrary:
“When you brought it [your produce] home, *I* blew upon it” (Hag. 1:9)!
And He says:
“HASHEM will send upon you *a curse*—calamity and frustration” (Dt. 28:20).
How do I know that
[the promise of a curse applies][
even to produce *in sto*rage?
The Teaching states:
“Cursed shall you be in *the city*” (Dt. 28:16).
How do I know that
the curse applies]
even *to dough*?
The Teaching states:
“Cursed shall be your basket and *kneading trough*” (Dt. 28:17).
How do I know that
[the curse applies]
even to *entering and leaving* the Land?
The Teaching states:
“Cursed shall you be in your *entering* and your *leaving*” (Dt. 28:19).
How do I know that
[the curse applies]
even to *eating and satisfaction*?
The Teachings states:
“You shall *eat* but not be *satisfied*” (Lv. 26:26).
How do I know that
[the curse applies]
even after the food enters *your belly*?
The Teaching states:
“There is a gnawing at your *innards*” (Mic. 6:14).
It falls within My power to place a curse upon them in the house,
just as I place a curse upon them in the field—
pests and rot in the produce,
soured wine, and rancid oil.

footnotes:
³⁶ Cf. T. Sotah 4:1; Mechilta Ishmael, paskha’


###### Sifrei Devarim 40:12
[Sifrei Devarim 40:12](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:12)

רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁהָיוּ לוֹ בָּנִים וַעֲבָדִים הַרְבֵּה, וְהָיוּ נִזּוֹנִים וּמִתְפַּרְנְסִים מִתַּחַת יָדוֹ וּמַפְתְּחוֹת שֶׁל אוֹצָר בְּיָדוֹ. כְּשֶׁהֵם עוֹשִׂים רְצוֹנוֹ הוּא פּוֹתֵחַ אֶת הָאוֹצָר, וְהֵם אוֹכְלִים וּשְׂבֵעִים, וּכְשֶׁאֵין עוֹשִׂים רְצוֹנוֹ הוּא נוֹעֵל אֶת הָאוֹצָר, וְהֵם מֵתִים בָּרָעָב. כָּךְ יִשְׂרָאֵל: כְּשֶׁעוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם (דברים כח יב) – ״יִפְתַּח ה׳ לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם״, וּכְשֶׁאֵינָם עוֹשִׂים רְצוֹנוֹ, מָה הוּא אוֹמֵר? (דברים יא יז) ״וְחָרָה אַף ה׳ בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר״.

**Trans. by Marty Jaffee, 2015:**
9. R. Shimon b. Yohai says:
There is an analogy—
A king of flesh and blood had many children and slaves.
They were fed and maintained by his hand.
But the keys to his store-room
remained in his possession.
When they performed his will,
he would open the store-room
and they would eat and be satisfied.
But when they did not perform his will,
he would lock the store-room
and they would die of hunger.
Just so is Israel—
when they perform the will of the All-Present,
“HASHEM will open to you his store-room of goods, the Heavens” (Dt. 28:12).
But when they do not perform the will of the All-Present,
”Then HASHEM will be angered against you,
and He will close up the Heavens, and there will be no rain” (Dt. 11:17).


###### Sifrei Devarim 40:13
[Sifrei Devarim 40:13](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:13)

רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: כִּכָּר וּמַקֵּל יָרְדוּ כְּרוּכִים מִן הַשָּׁמַיִם, אָמַר לָהֶם: אִם עֲשִׂיתֶם אֶת הַתּוֹרָה – הֲרֵי כִּכָּר לֶאֱכֹל, וְאִם לָאו – הֲרֵי מַקֵּל לִלְקוֹת בּוֹ, הֵיכָן פֵּרוּשׁוֹ שֶׁל דָּבָר? (ישעיה א יט) ״אִם תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ, וְאִם תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי ה׳ דִּבֵּר״.

**Trans. by Marty Jaffee, 2015:**
10. R. Shimon b.Yohai says:
A loaf and a rod descended,
bound together, from the Heavens.
He said to Israel:
If you perform
the commandments of the Torah,
here is bread to eat.
But if not, here is a rod to beat you.
Now, where in Scripture is this matter explained?
“If you consent to obey,
you will eat from the goodness of the Land;
but if you refuse and rebel, you will taste the sword—
for the mouth of HASHEM has spoken” (Is. 1:19).


###### Sifrei Devarim 40:14
[Sifrei Devarim 40:14](https://torahapp.org/share/book/Sifrei%20Devarim/r/40:14)

רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: סֵפֶר וְסַיִף יָרְדוּ כְּרוּכִים מִן הַשָּׁמַיִם, אָמַר לָהֶם: אִם עֲשִׂיתֶם אֶת הַתּוֹרָה הַכְּתוּבָה בָּזֶה – הֲרֵי אַתֶּם נִצּוֹלִים מִזֶּה, וְאִם לָאו – הֲרֵי אַתֶּם לוֹקִים בּוֹ. הֵיכָן פֵּרוּשׁוֹ שֶׁל דָּבָר? (בראשית ג כד) ״וַיְגָרֶשׁ אֶת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן אֶת הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים״.

**Trans. by Marty Jaffee, 2015:**
R. Elazar of Modi’in says:
A book and a sword descended,
bound together, from the Heavens.
He said to Israel:
If you perform
the commandments of the Torah
written in this book,
you will surely be spared from this sword.
But if not, you will surely be struck by it.
Now, where in Scripture is this matter explained?
“Then He expelled the Adam,
and He stationed, to the east of the Garden of Eden,
the winged guardians and the flame-revolving sword,
to protect the way to the Tree of Life” (Gn. 3:24).