Frequently Asked Questions
Q: What does it mean that 'the anger of the Lord burned against this land' in Deuteronomy 29:26?
A: According to Rashi and traditional Jewish sources, this verse refers to G-d's severe displeasure with the Jewish people when they violate the covenant and abandon His commandments. The 'anger' signifies divine justice being enacted, leading to the curses mentioned in the Torah as consequences for disobedience.
Q: Why is Deuteronomy 29:26 important in Jewish tradition?
A: This verse is important because it underscores the principle of reward and punishment in the Torah. The Rambam (Maimonides) explains that G-d's justice ensures that blessings follow obedience, while curses result from breaking the covenant. This teaches us about accountability and the seriousness of keeping mitzvot (commandments).
Q: What are 'the curses written in this book' mentioned in Deuteronomy 29:26?
A: The 'curses' refer to the warnings and punishments detailed earlier in Deuteronomy (e.g., 28:15-68), which include exile, suffering, and hardship. The Talmud (Sanhedrin 90a) explains that these curses serve as a deterrent, urging the Jewish people to repent and return to Torah observance.
Q: How does Deuteronomy 29:26 apply to Jewish life today?
A: The verse reminds us that our actions have spiritual consequences. The Sages teach that even today, when we see suffering or exile, it should inspire teshuvah (repentance) and a return to Torah values. The Midrash (Sifrei) emphasizes that G-d’s justice is always tempered with mercy, and repentance can avert harsh decrees.
Q: Does Deuteronomy 29:26 mean G-d is always angry with the Jewish people?
A: No. While the verse describes G-d’s anger in response to severe sins, Jewish tradition (e.g., Rambam in Hilchot Teshuvah) teaches that G-d is compassionate and patient. The curses are a last resort—meant to correct and guide, not to destroy. The Talmud (Berachot 7a) explains that G-d’s 'anger' is momentary, but His mercy is everlasting.
Divine Anger and the Curses in the Land
The verse states, "And the anger of the Lord burned against this land, to bring upon it all the curses that are written in this book" (Deuteronomy 29:26). This reflects the severity of divine retribution when the Jewish people violate the covenant. Rashi explains that the phrase "burned against this land" emphasizes that Hashem's anger is directed specifically at the land itself, causing it to become desolate as a consequence of the people's sins. The land's suffering is a direct result of the moral and spiritual failings of its inhabitants.
The Nature of the Curses
The "curses written in this book" refer to the Tochacha (Admonitions) detailed in Deuteronomy 28. Rambam (Hilchot Teshuvah 7:1) teaches that these curses are not arbitrary punishments but are meant to awaken the people to repentance. The severity of the curses corresponds to the severity of the sins, particularly idolatry and abandonment of Torah, as the verse appears in the context of those who turn to foreign gods.
The Land as a Witness and Participant
Midrash Tanchuma (Re'eh 8) elaborates that the land of Israel is uniquely sensitive to sin—it "vomits out" (Leviticus 18:25) those who defile it. Here, the land itself becomes a participant in divine justice, suffering alongside the people. The Sifrei (Devarim 29:23) adds that the curses are not merely punitive but serve as a mechanism to purify the nation and the land, ultimately leading to redemption.
The Role of Teshuvah (Repentance)
The Talmud (Sanhedrin 97b) teaches that even in the face of these curses, Teshuvah can reverse divine decrees. The verse’s warning is thus not final but serves as a call to return to Hashem. The Ramban (Deuteronomy 29:26) notes that the curses are conditional—they come only if the people persist in sin without repentance.