When we turn to the list of blessings promised for observing the commandments, we find three apparently superfluous comments by Moses, interspersed in the blessings cited. A) 28,2, "all these blessings will reach you as a result of listening to Me.⁠" B) 28,9, "God will establish you as a holy nation when you observe the mitzvot and walk in all His ways.⁠" C) 28,13, "God will make you top not bottom, when you listen.⁠" In view of the fact that verse one had already included all that is repeated in the three quotations just listed, the repetition may reflect that at that point a certain collective moral progress had been successfully completed. It is possible to absorb Torah teachings, live accordingly, without acting out of any deep seated conviction of the truth and validity of these teachings. This stage is concluded by what is said in verse two "having listened to the voice etc.⁠" Once one has adopted the Torah way of life, and the performance of good deeds has become habitual, such a lifestyle begins to influence the person living it, beneficially. This stage is concluded and rewarded by verse nine "as a result of your observing etc.⁠" The final stage in the progression towards becoming the personality the Torah wishes to shape, is when the student's personality is the result of having assimilated all the teachings and following same to elevate him to a level of perception of his purpose in life that he had not previously even dreamed of. At that point, as per verse thirteen, "God will make you head etc.⁠" When this development has been completed, Moses is able to say with confidence (verse 14) "you will not depart from all the things that I command you.⁠" The message of the blessing stands out clearly. A Torah personality does not mature overnight. It develops gradually. The help extended by Heaven along the way is roughly proportionate to the distance towards the objective one has already travelled. The way is paved initially by an easing of one's financial problems. (Verse two, the blessings that will be conferred are material) The second stage will be attended by spiritual blessings, (i.e. verse nine "a holy nation") The third and last stage will be reached when God fulfills the promise in verse twelve, "He will open all His store of goodness to you.⁠" When the nations of the world will witness the ongoing "boom" conditions in Israel, this will testify that the Jewish nation is "a great and wise nation,⁠" (Deut. 4,6) something that Torah quotes the gentiles as saying. The gentiles are impressed by an ongoing economic miracle, ascribe it to Israel's sagacity.

Should Israel choose to ignore the covenant, then, as in our opening Midrash when the mistress removes her dowry from the common treasury, the husband will be forced to take back his own contribution. The result will be tragedy. The remarkable thing in this admonition, as distinct from the one at the end of the book of Leviticus is, that Moses does not mention desolation of the land of Israel, respite of the land on account of the shemittah years not observed, the destruction of the Temple, or the removal of Gods presence from the holy land. Also the repeated references to Jews, once exiled, as serving idols, are quite different from anything we have read in Leviticus. There is also the threat that Jews will only survive in small numbers.

When man descends from a high ethical plateau, the descent is the reverse of his previous ascent. Since we have shown that the high moral level had been achieved only in stages, gradually, it stands to reason that the descent if and when it occurs, would also be gradual. At the beginning one still performs the ritual of tradition, but only because it is tradition. Its hold on the personality of the person performing it has already been weakened. Later on, one gives up habits which have become devoid of inner meaning. Finally, one abandons even the theory the "Jewish concept" that had once had the power to prompt one to perform mitzvot not only in spirit but in deed. Verse fifteen already states that Israel will experience full retribution. Verse sixteen begins by listing the calamities that will befall the nation following departure from the path of mitzvot. There are three groups of calamities. The first group begins with: "God will afflict you with cholera fever.⁠" (28,20) The second group begins with: "the skies will be leaden.⁠" (28,23) The third group begins with: "you will fall before your enemies.⁠" (28,25) After that there follows a long list of personal afflictions designed to frighten the reader. All this is to emphasize how many and varied are the catastrophies both on a national and on an individual level that the Jewish people had never been exposed to, due to Gods Personal Providence. This Personal Providence had been extended in order to help them to observe Torah laws with minimal inconvenience and from sheltered conditions. The negative chain reaction works as follows. When mitzvot are neglected, Providence is withdrawn. This makes it harder to observe mitzvot, and increases the pressure of worldly affairs. This in turn leads to further neglect of Torah, resulting in people forgetting what they had once known. One will lose one's self esteem, become enslaved to others both spiritually and materially. All of this is due to the fact that one did not serve God joyfully, "with joy and good heartedness" (28,47). The "measure for measure" then is, instead of serving the Lord acknowledging Him as the source of our affluence, you will serve your enemies because you are completely destitute. Having undergone a number of indignities, (28,64) you will be scattered all over the earth. Since the return from Babylon had not really been a true redemption, real independence never having been achieved again, the tochacha, admonition only mentions interludes by again referring to "if you do not observe to carry out.⁠" (28,58) If during the many years of your stay in your own country, and despite the suffering absorbed, you continue in your obstinacy, you will wind up suffering the kind of plagues the Egyptians suffered. (28,60) The references to our present diaspora are clear inasmuch as they include subservience to a people of a completely foreign tongue, residing far away from the land of Israel. When the Torah talks about the original exile, it mentions only that our king would be taken captive together with us, to a place unknown to us where we would be forced to worship idols of wood and stone. However, when referring to the second exile, the description includes attempts to assimilate to the various host nations, endeavours which will not yield margoah, a sense of calm, but will eventually result in a return to our original values. Also, one of the features of the long exile will be the fear for our lives which will be constantly present, at least in some Jews in exile. (28,66) All this is in contrast with the ten tribes, who were able to either return or submerge and thus escape further persecution.

Since the land had basically been destroyed already after the fall of the first Temple, and Gods presence had already departed in large measure, and whatever restoration had taken place had involved only a small fraction of the people, these factors are not listed again in this chapter.

The fact that the entire lengthy chapter is read without interruption, i.e. no one is called up during the reading of it, indicates Gods sorrow at what had to occur, and that He wants it completed without delay. Benedictions are not to be offered to Him at a time when the name of His firstborn people is being dragged through the mud. In this way, God manifests that as long as Israel is in exile, so is His holy Presence.