הכתב והקבלה — ובאו עליך כל הברכות האלה והשיגך כי תשמע בקול ה' אלהיך

Q — Verse 1 already states the condition ('אם שמע תשמע'). Why does verse 2 repeat it: 'ובאו עליך כל הברכות... *כי תשמע* בקול ה' אלהיך'? Isn't 'כי תשמע' a redundant restatement?

A — HaKtav VeHaKabbalah identifies a categorical shift. 'כי' in v.2 is NOT the conditional 'if' (the שלים מ'כי תפגע שור אויבך' type — that was already used in v.1). Here 'כי' functions as 'אשר' in a causal/teleological sense — *so that*, like 'מי אנכי כי אלך' (Shemot 3:11). The blessings aren't reward; they are *enabling conditions*. 'The blessings shall reach you *so that* you may hearken to Hashem's voice' — because when a person is consumed by illness, hunger, and worry, his mind is not free to engage Torah and mitzvot. The blessings clear the bandwidth: 'שכר מצוה בהאי עלמא ליכא,' but the blessings 'גורמות לחיי עד' by removing obstacles to avodah. The chiddush reframes the relationship between the brachot and the mitzvot — not transactional, but instrumental.