Thoughts on Parashat Ki Tavo 5785
Rabbi Menachem Mirski
In the summer of 2012, during a multi-day Torah and Talmud study program called “Mini-Yeshiva” at the local Orthodox Jewish Community in Lublin, I met Rabbi Boaz Pash.A wonderful, warm, kind, smart and witty man, with enormous knowledge, who served as a rabbi in the kehila in Krakow several years earlier. Even though he was born in Jerusalem, his Polish was fluent, which is very impressive. I met with him later several times at different Jewish events in Poland, and was always impressed with the way he approached people. Why am I talking about him? His brother, Icchak Pash, also a rabbi, was murdered in the recent terror attack in Jerusalem, last Monday. This made me again realize how not-numerous, vulnerable and easy-to-hurt we are as people, and therefore relatively easy it is to destabilize our Jewish communities, inducing the largest of them – the one in Israel.
Our Torah portion for this week contains many laws and principles necessary to build and maintain a peaceful and thriving society. Here they are expressed in the form of blessings and curses. The three verses I will focus on today—Deuteronomy 27:16, 27:18, and 27:24—condemn actions that fundamentally destabilize every society: insulting parents, misdirecting the blind, and striking down a fellow in secret. These are not merely individual failings but communal betrayals, acts that fracture the bonds of trust and compassion that hold a society together. In the context of political violence, which unfortunately we experienced abundantly last week—first the terror attack in Jerusalem and then the assasination of the political activist Charlie Kirk— these verses speak to the ways in which hatred, deception, and covert aggression poison our collective life.
“Cursed be the one who insults father or mother”. (Deuteronomy 27:16)
The curse against insulting one’s father or mother may seem personal, but it carries broader implications. Honoring parents, as commanded in the Ten Commandments (Exodus 20:12), is foundational to a society built on respect for authority, tradition, and wisdom. To insult or dishonor parents is to reject the values that sustain community cohesion. In the political sphere, this curse can be understood as a warning against the rhetoric of disrespect and division that often precedes violence.
The assassination of Charlie Kirk on September 10, 2025, reflects this dynamic. Kirk, a prominent conservative voice, was known for his outspoken defense of Judeo-Christian values and his engagement with contentious political issues. His murder on a university campus—a place meant for dialogue and learning—represents a profound failure of civil discourse. The assassin’s act, reportedly driven by hateful rhetoric and ideological extremism, mirrors the kind of disrespect condemned in Deuteronomy 27:16. When we dehumanize those with whom we disagree, labeling them as Nazis, fascist (or all other kinds of enemies of free, human society) rather than fellow citizens, we insult the shared values that bind us, much like dishonoring parents undermines familial unity. The Torah’s call for “all the people” to say “Amen” after this curse reminds us that we are collectively responsible for fostering respect, even in disagreement.
“Cursed be the one who misdirects a blind person who is underway”.(Deuteronomy 27:18)
This curse addresses an act of cruelty: deliberately misleading someone who is vulnerable and dependent on others for guidance. The blind person, unable to see the path ahead, trusts the community to lead them safely. To misdirect them is not only a betrayal of that trust but also an exploitation of their vulnerability. Rabbi Yosei, in the Talmud (Megillah 24b), expands this idea, noting that a blind person benefits from light because others can see them and offer help. This curse, then, is about the obligation to protect the vulnerable and maintain communal trust.
The terror attack in Jerusalem on September 8, 2025, embodies this kind of betrayal. Terror attacks target civilians indiscriminately, exploiting the vulnerability of ordinary people going about their daily lives. Such acts aim to sow fear and chaos, misdirecting a society from the path of peace and security. The Torah’s condemnation of misdirecting the blind Sodding blind resonates with this tragedy. By striking at the heart of a community’s sense of safety, terrorists betray the trust that allows society to function. The communal “Amen” in response to this curse calls us to stand together against those who exploit vulnerability, whether through physical violence or manipulative rhetoric.
“Cursed be the one who strikes down a fellow [Israelite] in secret” (Deuteronomy 27:24)
This curse directly addresses covert violence, the act of striking down another in secret. Such actions are particularly insidious because they evade accountability, undermining justice and trust. The Pirke De-Rabbi Eliezer interprets this curse as a condemnation of slander, which strikes at a person’s reputation in secret. Both physical and verbal attacks done in secret erode the moral foundation of a community.
The assassination of Charlie Kirk and the Jerusalem terror attack both reflect this curse. Kirk’s killer, acting under the cover of ideological fervor, sought to eliminate a voice he and many others in our society oppose. Similarly, the perpetrators of the Jerusalem attack likely operated in secrecy, planning to maximize harm without immediate detection. These acts of political violence are not just attacks on individuals but on the principles of open dialogue and communal safety. The Torah’s declaration of a curse on such actions reminds us that violence, especially when hidden, is a betrayal of the covenantal values of justice and compassion.
Political Violence and the Tochacha[1]
The Tochacha in Ki Tavo serves as a stark reminder that our actions have consequences. The blessings promised for obedience—prosperity, peace, and divine favor—contrast sharply with the curses for disobedience, which include suffering, division, and exile (Deuteronomy 28:15–68). Political violence, whether in the form of terrorism or assassination, aligns with the curses of the Tochacha. It creates a cycle of fear and retribution, leading to the “madness, blindness, and dismay” described in Deuteronomy 28:28. Political violence does not solve any problems and leads only to more political violence. The Jerusalem attack and Kirk’s assassination illustrate this chaos, as they deepen societal divides and erode trust in institutions. Yet, the Torah also offers a path forward. The communal recitation of “Amen” after each curse signifies collective accountability. We are all responsible for preventing the conditions that lead to violence. This includes challenging hateful rhetoric, fostering dialogue across differences, and protecting the vulnerable. The Tochacha is not just a warning but a call to action—to build a society rooted in justice, compassion, and respect for the divine image in every person.
Every human society that tolerates breaking the mentioned Divine laws (as well as many others included in our parasha) will be cursed – i.e. it will gradually disintegrate and drift into a spiral of violence and chaos. In the wake of the Jerusalem attack and Kirk’s assassination, we are confronted with the challenge of healing the fractures of our world. The curses of Ki Tavo remind us of the feelings and behaviors we must reject: hate, resentment, contempt, deception, and violence. Instead, we are called to embrace the blessings of obedience—living with integrity, supporting the vulnerable, and seeking justice openly. As Rabbi Jonathan Sacks wrote, “The Torah is not just a book of laws but a vision of a society in which people treat one another with dignity and care.” By saying “Amen” to the curses, we affirm our commitment to this vision, rejecting the path of violence and division.
As we reflect on Parashat Ki Tavo in 2025, let us recommit to building communities of trust and compassion, where political differences are resolved through dialogue, not destruction. May we honor our parents’ values, guide the vulnerable with care, and confront injustice openly, saying “Amen” to every word and action aimed at promoting dialogue and peace.
Shabbat shalom,
Rabbi Mirski
- Lengthy, frightening admonitions and curses found in the Torah. ↑
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