דברים, פרק כ״ח, פסוק ס״ח

The climax of the prophesied curses presents a tragic historical inversion, pushing the Israelites back to the very place from which they were first redeemed. This ultimate humiliation is widely identified as a clear prophecy of the destruction of the Second Temple and the subsequent Roman exile, a period when Titus filled ships with Jewish captives and transported them to Egypt [תולדות יצחק]. This forced return constitutes a double punishment. God had previously warned the Israelites never to return to Egypt, but because they violated His Commandments, their punishment is being forced against their will to violate this specific prohibition as well [ביאור יש״ר].

The primary approach among commentators is that the captives are transported in literal ships. Beyond the geographical necessity of crossing the river of Egypt [חזקוני, בכור שור], a naval deportation represents a significantly crueler fate than a forced march. The harsh conditions of the voyage often drive captives to despair, leading some to drown themselves [שפתי חכמים]. Furthermore, while a march on foot only allows an enemy to capture adults strong enough to survive the journey, ships enable captors to gather everyone indiscriminately, including the elderly, women, and children [רא״ש, פענח רזא, דעת זקנים, חזקוני]. A maritime exile also indicates flight and expulsion from all corners of the globe, rather than just from the land of Israel [רש״ר הירש]. Conversely, an alternative perspective suggests the journey is not about physical vessels at all. Instead, the concept relates to mourning, sorrow, and loss, indicating that the return to Egypt will occur in a state of extreme poverty and existential despair [הכתב והקבלה].

Upon arriving in exile, the Israelites face an unbearable reality. Driven by profound terror, unlivable conditions, and starvation, they will actively attempt to sell themselves to their enemies [רש״י, אבן עזרא, רא״ם, גור אריה]. They will plead for subjugation merely to secure physical protection, a loaf of bread, or the opportunity to work and survive among the nations [ספורנו, העמק דבר, ביאור יש״ר]. Yet, they are met with total rejection. No one will want to purchase them, rendering them completely worthless in the eyes of their captors, which is perhaps the most devastating curse of all [ביאור שטיינזלץ, רש״י]. The Egyptians will refuse to take the Israelites even as free laborers out of a deep historical fear, remembering how their ancestors suffered severe plagues because they enslaved them. Consequently, the captors who brought the Israelites to Egypt will realize their prisoners hold no economic value. Frustrated and angry over their wasted efforts, these captors will beat, starve, and mercilessly abuse them [רא״ש, הדר זקנים, דעת זקנים, בכור שור].

Despite the profound darkness of this fate, many commentators find a hidden light and divine comfort within the reality of having no buyer [רבנו בחיי, ברכת אשר, שפתי כהן]. The fact that no one will purchase them is an act of divine intervention, preventing the Israelites from becoming permanent, lifelong slaves to the nations. Instead, they remain exclusively the servants of God [ביאור יש״ר]. Without a human master to rely upon, they are forced to look solely to the Creator for salvation [העמק דבר]. Furthermore, the absence of an earthly master allows them the freedom to repent and fulfill the Covenant without interference [חתם סופר]. This specific promise of remaining unsold also formed the foundation of Queen Esther's later plea before King Ahasuerus. Esther recognized that being sold into slavery was a historically prophesied decree, and she would have remained silent had that been their only fate. However, total annihilation and destruction were never included in this covenant, giving her the courage to rise and demand the salvation of her people [ברכת אשר]. Thus, hidden within the depths of the curse is the enduring promise that the Israelites will always remain under God's watchful providence.