Transforming Curses Through Love
במדרש אין מפסיקין בקללות כו' מוסר ה' כו' א"ת כו' הענין דיש כמה מכאובים לרשע
In the Midrash it is stated that we do not pause in the reading of the curses, etc., as the pasuk says, "Do not despise the chastisement of Hashem" (Mishlei 3:11) — do not read it as "al timas" (do not despise) but rather as "al timaes" (do not let it be despised) — for there are many afflictions that come upon the wicked.
Chazal teach that the baal koreh does not pause while reading the tochachah's curses, connecting this to the pasuk warning not to despise Hashem's chastisement. The Sfas Emes notes that the wicked too suffer many afflictions, but those are of a different nature.
אבל מוסר ה' היא לצדיקים ועמך כולם צדיקים
But the chastisement of Hashem is reserved for the tzaddikim, and "your people are all tzaddikim" (Yeshayahu 60:21).
True chastisement from Hashem is a gift granted to the righteous, and since all of Bnei Yisrael are called tzaddikim, this applies to them.
וע"ז אמר דהע"ה גם כי אלך כו' לא אירא כו' שבטך כו' שידע שהיסורים שלו מה' המה
Concerning this Dovid HaMelech said, "Even though I walk through the valley of the shadow of death, I will fear no evil... Your rod and Your staff, they comfort me" (Tehillim 23:4) — for he knew that the sufferings that came upon him were from Hashem.
Dovid HaMelech declared he would not fear even the darkest suffering, because he recognized that his pain came directly from Hashem and was therefore a source of comfort rather than dread.
וז"ש אנכי נותן לפניכם כו' בו"ק לידע שגם העונשין לכלל ישראל מה' המה
And this is the meaning of "Behold, I set before you... a blessing and a curse" (Devarim 11:26) — to know that even the punishments that come upon Klal Yisrael are from Hashem.
When the Torah sets blessing and curse before us, part of the message is the awareness that even the curses and punishments visited upon Klal Yisrael originate from Hashem Himself.
והסימן דעמו אנכי בצרה ובכ"מ שגלו שכינה עמהם
And the proof of this is the pasuk "I am with him in his distress" (Tehillim 91:15), and in every place where Bnei Yisrael were exiled, the Shechinah was exiled together with them.
The sign that the suffering is truly from Hashem is that He shares in our distress — wherever Bnei Yisrael went into galus, the Shechinah went with them.
ולכן אין מפסיקין שלא להפרישן להיות רצועה לאלקאה רק להפכן ליסורין של אהבה כמ"ש במ"א
Therefore we do not pause in the reading of the curses, so as not to separate them off as if they were merely a strap with which to administer lashes, but rather to transform them into sufferings of love, as has been explained elsewhere.
Because the curses are not a mere instrument of punishment held at a distance, we do not break them off in the reading; instead we draw them close and turn them into sufferings of love.
והנה זה עצמו הפי' נותן לפניכם כו' בו"ק
And behold, this very idea is the meaning of "I set before you... a blessing and a curse" (Devarim 11:26).
The Sfas Emes returns to the pasuk to show that this transformation is precisely what is meant by Hashem placing both blessing and curse before us.
כי גם הקללה בידן של ישראל
For even the curse is given over into the hands of Bnei Yisrael.
The deeper point is that even the curse itself has been entrusted into the hands of Bnei Yisrael, to be worked with and elevated.
כי בוודאי אם היו בנ"י מתוקנים כראוי היו מתקנים הכל בבחי' הטוב בלבד
For certainly, were Bnei Yisrael properly set in order as they ought to be, they would rectify everything in the dimension of the good alone.
Had Bnei Yisrael been fully rectified as they should be, they would have accomplished all their avodah through the channel of good alone, with no need for curses at all.
ולא היו צריכין להיות בגלות
And they would have no need to be in galus.
In such a state there would also have been no need for galus whatsoever.
וע"י החטא ע"כ צריכין לתקן הקללות וכל אלה הגליות ודרכים המקלקלים כמ"ש חז"ל משחרב בהמ"ק בכל יום קללתו מרובה מחבירו
But on account of sin, they are therefore required to rectify the curses, and all of these exiles and corrupting pathways, as Chazal said: from the time the Beis HaMikdash was destroyed, each day's curse is greater than that of the day before (Sotah 49a).
It is sin that obligates them to rectify the curses, the exiles, and the corrupted pathways of the world, as Chazal taught that since the Churban each day's curse exceeds the previous one.
אבל בוודאי צריכין לידע ולהאמין כי בעזה"י יתוקנו כל אלה המקומות ע"י בנ"י:
But certainly one must know and believe that, with the help of Hashem, all of these places will be rectified through Bnei Yisrael.
Even so, one must hold firm in the knowledge and emunah that, with Hashem's help, all these fallen places will ultimately be rectified through the avodah of Bnei Yisrael.
Summary: The Sfas Emes asks why Chazal instruct the baal koreh not to pause in the reading of the curses of the tochachah, and answers by way of the pasuk that one must not despise the chastisement of Hashem. While the wicked merely suffer afflictions, the chastisement of Hashem is a gift to the tzaddikim, and Klal Yisrael are all called tzaddikim; just as Dovid HaMelech feared no evil because he knew his suffering came from Hashem, so too the curses upon Klal Yisrael come from Hashem, who shares in their distress and accompanies them into every galus. We therefore do not break off the curses in the reading, but draw them near and transform them into sufferings of love. This is the meaning of Hashem placing both blessing and curse before Bnei Yisrael — for even the curse is given into their hands to rectify; had they been perfectly set in order they would have had no need for galus at all, yet through their avodah, and with the help of Hashem, all these fallen places will ultimately be elevated.