Curses

Early rabbinic interpretation connected the curse of child eating (Lev 26:29; Deut 28:53-57) with the description of the Babylonian destruction of Jerusalem in Lamentations (2:20 and 4:10) and the Roman destruction of the Second Temple. In the Middle Ages, however, Jewish commentators de-emphasize this connection. The reason for this may lie in the 12th c. development of Christian Bible commentary.

Two places in the Bible describe God striking people with hemorrhoids (ophalim): the curses in Parashat Ki Tavo and the story of the Philistines’ capture of the ark in 1 Samuel 5-6. In the latter, the Philistines make golden statues of their afflicted buttocks to propitiate the Israelite deity. Traditional readings replace these crass references with the less offensive term techorim (abscesses).

A Therapeutic Outlet for Terrible Pain

Leviticus 26 and Deuteronomy 28 are often lumped together, as the two great curses, but their careful comparison reveals some fundamental and surprising differences.

The anomalous and paradoxical nature of the twelfth curse (Deuteronomy 27:26).

Before Noah became the protagonist of the Israelite flood story, his original place in Israelite historiography was as the ancient farmer who discovered wine, bringing the world relief from the toil of work caused by God’s cursing the soil.