"If you walk on the path of My statutes..." Rashi comments that this is not just another way of saying "keep the mitzvot", but rather it points to our task of immersing ourselves in a Torah and Mitzvot way of life. Another commentator points to the word "walk" and says that it is insufficient to just "stand still" within an environment of mitzvot, one must take continual strides towards greater spiritual heights. [SDT] And the tree of the field will give forth its fruit. Rashi says this refers to non-fruit-bearing trees that will bear fruit when G-d's full blessing will be given. One of the commentaries explains why Rashi departs from the simple meaning of the pasuk. Since if one says a Borei Pri HaAdama on a fruit, his bracha is valid, because fruits grow on trees which grow from the ground, then regular fruit are included in the previous phrase "and the groud will give forth its yield". The phrase referring to trees is superfluous, unless it is as Rashi says. The Gemara says that IM B'CHUKOTAI TEILEICHU is more that just stating the facts: If this, then that; if not this, then something else. The Gemara says that HaShem is asking us, pleading with us, to keep the mitzvot and immerse ourselves in Torah. If He asks, how can we not do what He wants - He created us, He put us into this world. The promises of prosperity from the opening p'sukim of the parsha are made for Jews who live in Eretz Yisrael. The same deal, apparently, does not apply to those who live in Chutz LaAretz. This, says Torat Kohanim, in analyzing the word - B'AR-TZ'CHEM.
Notice how there is a promise of peace in the land and a promise for the might to vanquish the enemy. Peace in this context can refer to peace among Jews. Enemies from the outside still exist, and we are promised the ability to advance upon them. The promises of blessings in this first part of the sedra come in two forms: not only agricultural and military, but natural and subtle on the one hand and open and obvious, on the other. Beneficial and timely rain - much appreciated. Bumper crops - much appreciated (one would hope). But rain and growth of produce is part of nature. On the other hand, the magnitude of promised military success is seemingly more miraculous. Yet (on the first hand), nature also consists of no rain and drought and failed crops. So unparalleled agricultural success is truly miraculous as well.
Because it is so painful to hear these terrible words - especially realizing how often they have come true - the custom developed to read this portion in a low voice. We are ashamed that G-d needs to threaten us in so graphic a way. There was a time when no one wanted the dubious honor of receiving this Aliya. Today the minhag is to call the Rabbi, Gabbai, or the Baal Korei himself for this portion. (In many congregations, it is the one who gives out the Aliyot who gets the Tochacha, so that no one else can feel slighted by him.) The Tochacha is always contained within one Aliya which begins and ends on "cheerier" notes. This is the reason for the widely disparate distribution of p'sukim among the Aliyot of this sedra. (Almost half of the sedras p'sukim are in this one Aliya.) A significant theme of the Tochacha is the connection between the keeping of the laws of Shmita and our hold on the Land. We must alway realize that we do not keep Eretz Yisrael without any strings attached. We have a clear commitment and responsibility to keep the Torah and fulfill the mitzvot as individuals AND as a community. Shmita was commanded in the previous sedra. In this week's sedra, we are presented with the dire conse- quences of the disregard of this important mitzva. Continual reference is made of both physical and spiritual benefits from observance of mitzvot, and the opposite for disregard of the mitzvot. This combination of promise of good and threat of bad, together with the body of mitzvot of the Torah, constitutes the covenant between G-d and the People of Israel at Sinai via Moshe. Yaakov is spelled with a VAV 5 times in Tanach (Once in this week’s sedra and four times in Yirmiyahu). Rashi points out that the name of Eliyahu is missing a VAV five times. It is as if Yaakov takes collateral from Eliyahu to guarantee that he will eventually come to announce the coming of the Moshiach. Rabbi Yaakov Moshe Poupko points out several distinctions between the two Tochachot in the Torah. The first Tochacha is part of the Sinai covenant and therefore is contained in B'chukotai, which is read shortly before Shavuot. The second Tochacha is in Ki Tavo because it is part of the Arvot Mo'av experience. He also points out that the first Tochacha ends with a promise of redemption THAT IS PART OF the Tochacha. The second one does not. Only in the following sedra do you have the promise of Geula. The first is orderly - if you don't listen, then such and such will happen. And if you still don't, then worse. And if... then even worse. The second Tochacha is a series of threats and punishments, one after the other. The first Tochacha relates to the destruction of the first Beit HaMikdash and the exile that followed it; the second to that of the second Beit HaMikdash. The first Tochacha came from G-d via Moshe; the second came from Moshe.
If a person pledges an animal to the Mikdash which qualifies as a korban, he may not exchange or redeem that animal (even for one of greater value) [351,L106]. If he attempts to do so, then both the original animal and its substitute (t'mura) are consecrated to the Mikdash [352,A87]. An animal not fit for the Altar is to be evaluated by a kohen [353,A115], and can be redeemed by adding 1/5 of its valuation. (Actually, ¼ of the amount is added, so that the amount added becomes 1/5 of the total amount paid. E.g. An animal was valued at 100 shekel. ¼ of that is 25. Add that to the first amount, and the person must pay 125. The 25 which he added is 1/5 of the 125. This is how CHOMESH works in all situations that call for it in Jewish law.) A person can also offer the value of a house [354,A116], in which case a kohen (expert in matters of real estate) determines its value, and the house becomes redeemable by adding 1/5. Ponder this... If donating the value of a male child between 5 and 20 years of age, for example, is equivalent to a pledge of 20 shekels, then why not just donate 20 shekels? What is the significance of labeling certain amounts as the "value" of a person? Part of the answer seems quite obvious. We psychologically relate much more strongly to our giving the value of person to the Beit HaMikdash than we would with a mere sum of money. This would be especially so if the person were ourselves or a loved one. Modern fundraising psychology borrows this idea. Compare the emotional connection of contributing, let's say, $100 to a charitable cause, compared with the same $100 which is called "foster a child" for a certain period of time. The money is the same. But the emotional response is quite different.
MITZVA WATCH
Shishi - Sixth Aliya - 7 p'sukim - 27:22-28 A firstling is automatically sanctified to the Altar; one may not consecrate it as another korban [356,L107]. This rule of not switching one sanctity for another, applies to other categories of korban as well. A non-kosher animal offered to the Mikdash is sold off. If something itself is consecrated to the Mikdash (rather than its value), it cannot be redeemed; it remains holy.
The tithe of the animals (cows, goats, sheep) are to be separated by counting every tenth one regardless of the quality of the animal [360,A78]. These animals are sacred and must be eaten only in Jerusalem and under conditions of ritual purity. Maaser B'heima may not be redeemed [361,L109]. Violation of this rule results in both animals being considered holy. "These are the mitzvot... at Sinai." This final pasuk of the sedra (and book of VaYikra), closes the section that was opened by the first pasuk of B'har, the usual partner sedra to B'chukotai.
CHAZAK CHAZAK V'NIT'CHAZEIK The reader then repeats that phrase. Some say that the person who receives the Aliya should NOT say the phrase, as this would constitute an interruption between the Torah reading and his concluding bracha, or possibly that it is to him that the congregation says Chazak... It is considered a special honor to receive this Book-completing Aliya.
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