Published August 26, 2010
1) Why does the Torah first describe our settling in Israel as a NACHALA and then, in the same verse describe it as a YERUSHA (26:1)? What is the significance of these terms and this shift?
2) Why does the Torah suddenly identify the Kohanim as speaking to the nation together with Moshe, something we don’t find elsewhere in the Torah (27:9)?
3) Why does the Torah say ARUR, cursing people who do specific mitzvot 27:15-26? Why aren’t these curses said regarding all sins?
Ponder the questions first, here are the answers
1) The Kli Yakar explains that NACHALA refers to something which is more of a gift which did not have to be given, while YERUSHA connotes an inheritance automatically passed from one generation to the next. The ideal would be for us to view Israel as a gift from G-D which we have to earn and nurture. However, human nature is to view it as a YERUSHA, something which comes to us via our forefathers - a perspective which leads to abuse. Thus, the Torah begins with the ideal - it is a NACHALA. However, we are going to VIRISHTA - deal with it as an inheritance and abuse it. To combat this, we have the mitzva of Bikurim to remind us that the land is a gift from G-D.
2) The S’forno answers that since the Kohanim were the primary teachers of Torah, they were included in this specific command which warned the people to make sure they studied Torah on an intense level.
3) The Ohr HaChayim says that the sins which receive the word ARUR are sins which are either not noticeable by others or which people are not on the lookout for. Therefore, these sins will never reach the courts due to lack of witnesses and the Torah wants us to understand that committing these sins leads to a cursed state from heaven, even though the human courts will not be involved. This point is emphasized by the use of the word BASEITER (in secret) regarding two of the sins listed here which people would generally notice.
© 2012 OU. All rights reserved.