[Par-lite] Parshat Ve'etchanan - shiur #1
Menachem Leibtag
tsc at bezeqint.net
Thu Jul 26 03:50:12 EDT 2007
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
for PARSHAT VA-ETCHANAN & EKEV
The first two parshiot of 'kriyat shema' surround us each and every
day of our lives. In the following shiur, as we begin our study of
the main speech of Sefer Devarim, we'll explain why these two
'parshiot' are so important,
[This shiur will also serve as a continuation to our introductory
shiur on Sefer Devarim, as it discusses in greater detail the overall
structure of the main speech.]
INTRODUCTION
Our introductory shiur on Sefer Devarim discussed how the first 26
chapters of Sefer Devarim divide into two speeches:
1. The introductory speech (chapters 1-4);
- explaining why forty years have passed, followed by a short
'pep-talk' to prepare the nation for their conquest of the land, and
the laws that they'll need to keep.
2. The main speech (chapters 5-26);
- in which Moshe reviews the actual set of laws (originally given at
Har Sinai) that Bnei Yisrael must keep as they establish their nation
after they conquer the Land, adding some 'rebuke' as he reviews them.
The following shiur will focus more directly on the internal
structure of this main speech, showing how and why its commandments
neatly divide into two distinct sections:
SETTING THE FRAMEWORK
Recall how Moshe Rabbeinu began his main speech with the story of
how and when these mitzvot (which he is about to teach) were first
given (see 5:1-28). In that story, we find an important detail that
will help us understand why this speech divides into two sections.
As you review that story, pay careful attention to God's response
to the people's request that Moshe should teach them laws, instead of
hearing them directly from God:
"Go say to them: 'Return to your tents', but you [Moshe] remain here
with Me and I will transmit to you:
- the mitzva & the chukim u-mishpatim -
which you shall teach them..." (see 5:27-28).
Note the key phrases "ha-mitzva" & "chukim u'mishpatim" in this
pasuk. As we continue our study of Sefer Devarim we will show how
often these two phrases are repeated, and how they will introduce the
two key sections of main speech:
A) - ha-mitzva [chapters 6 to 11]
B) - chukim & mishpatim [chapters 12-26]
To see how this develops, we must carefully follow the
continuation of Moshe's speech (from this point).
Now that Moshe has told the story of how he received these laws,
he is now ready to teach them, but first - he interjects a few words
of encouragement concerning their importance:
" You shall keep [these laws] to do them as God has commanded
you....in all the way which God has commanded you, in order that you
may live and be well, and prolong your days in the land which you
shall possess" (5:29-30).
At this point, Moshe is finally ready to 'tell over' those laws
which he received on Har Sinai, as he explained in 5:28. Note Moshe's
next remark:
"ve-zot ha-mitzva, ha-chukim ve-hamishpatim..."
"And this is the mitzva and the chukim u-mishpatim that God had
commanded me to teach you to observe on the land which you are about
to inherit" (6:1).
Compare this pausk with 5:28, noting how Moshe refers once again to
this very same phrase- 'ha-mitzva, chukim & mishpatim'. Clearly, 6:1
serves as the introduction [note the word 'zot'] to the mitzvot that
he will now teach.
Even though the mitzvot should begin in the next pasuk, Moshe once
again grabs this opportunity to explain their importance:
"[Keep these laws] so that you will fear the Lord your God, to keep
all His statutes and commandments, which I command you... so that your
days may be prolonged. Hear therefore, O Israel, and observe them -
so that you will prosper... as God has promised you - in the land
flowing with milk and honey" (see 6:2-3).
THE OPENING STATEMENT
With these introductory comments finally complete, Moshe is now
ready to begin the mitzvot themselves - which begin with the famous
pasuk of:
"shema Yisrael, Hashem Elokeinu, Hashem echad" (6:4).
Now we can appreciate why this pasuk is so important, for it serves
as the opening statement that begins that entire set of laws that
continues through chapter 26.
Even though we all know this pasuk by heart, it's not so simple to
translate - for it is not clear whether it is making two points, i.e.
(1) Hashem is OUR God [and nobody else's]
(2) Hashem is ONE - i.e. He is the ONLY God
Or, if it is making only one point, that:
(1) Hashem WHO is our God - He is the ONLY God
The difference between these two translations is immense. The first
implies that 'our God' is the best; sort of like - we have the true
God, and every other religion is wrong. The second implies that the
God who we have a special covenant with - He is the only God - hence
it becomes incumbent upon us to represent him properly.
In the context of Sefer Devarim, the second understanding makes
much more sense - for this opening statement of the law section is
thematically linked to Moshe Rabeinu's introductory statement - at the
beginning of this speech:
"Hashem Elokeinu karet imanu brit b'Chorev"
[Hashem, our God make a covenant with us at Mount Horev /=Mount
Sinai] (see 5:2)
Therefore, it makes sense that "Hashem Elokeinu" (in 6:4) relates to
that same theme. If so, then Moshe is prefacing the laws that will
follow with an important statement explaining why it is so important
for the nation to keep these laws. The God with whom Am Yisrael has
joined in covenant [to represent Him as a nation] - He is the only God
- and hence, these laws must be kept meticulously.
Recall as well that Moshe had made a similar statement - relating
to this same theme - earlier in his first speech (in chapter four),
when he explained their underlying purpose:
"See [comprehend] that I am teaching you [in the speech that will
follow] chukim u-mishpatim that God had commanded me to teach you to
observe on the land which you are about to inherit [compare with 6:1]
Observe them & keep them; for this is your wisdom and your
understanding in the eyes of other nations, so that when they hear all
these laws, shall say: 'Surely this great nation is a wise and
understanding people.' For what great nation is there, that had God
so close to them, as Hashem our God when ever we call upon Him... (see
4:5-8)
THE FIRST LAW
This most basic principle of faith and purpose - of "Hashem Elokeinu
Hashem Echad" - is followed by one of the most important mitzvot - for
it is a law that relates to one's overall attitude toward serving God
and keeping His laws:
"And thou shalt love the Lord thy God with all your heart, and all
your soul... And these words [i.e. the laws of the main speech] which
I command thee this day, shall be upon thy heart. And you shall teach
them repeatedly to your children, and speak about them..." (see
6:5-7).
[Review 6:4-6, noting how they introduced by 6:1-3.]
From this point on, we find a complete set of laws, interspersed
with many words of rebuke, which continue all the way until the end of
chapter 26.
[This overall structure was discussed in last week's shiur, but it is
recommended that you take a few minutes to scan through chapters 6
thru 26 to verify this point.]
THE TWO SECTIONS
These laws cover a ride range of topics; however, we will now show
how they divide into two distinct sections. To explain why, let's
return to the key phrase, which was repeated in 5:28 and 6:1, that
sets the stage for this division.
"ve-zot ha-mitzva, ha-chukim ve-hamishpatim..."
"And this is the mitzva and the chukim u-mishpatim that God had
commanded me to teach you..." (6:1).
We posit that this entire speech divides into two sections,
corresponding to these two headers:
A) the Ha-mitzva section - chapters 6-11
[Parshiot Va-etchanan thru Ekev]
B) the Chukim & Mishpatim section - chapters 12-26
[Parshiot Re'eh, Shoftim, Ki Tetzeh, & Ki Tavo]
To explain how this division works, let's start with the unit that
is easy to identify.
'HEADERS' & 'FOOTERS'
Towards the beginning of Parshat Re'eh, we find a short
introduction to a specific set of laws that is clearly referred to as
'chukim u-mishpatim'. To verify this, review these psukim:
"For you are about to pass over the Jordan to go in to inherit the
land which God is giving you... [There] you shall observe to keep all
these chukim & mishpatim that I set before you this day" (see
11:31-32).
"These are the chukim & mishpatim that you are to keep in the land
which God gave to your forefathers..." (see 12:1).
As you review chapter 12, note how this opening pasuk (12:1)
introduces a lengthy list of laws that Bnei Yisrael must keep upon
entering the land - which continues on all the way until the end of
chapter 26!
To 'balance' this 'header', towards the end of the speech we find
another special pasuk that forms a very appropriate summary (what we
refer to as a 'footer') for this entire unit:
"On this day, God is commanding you to keep these chukim & mishpatim,
keep them with all your heart... " (see 26:16).
[Again, if you have time, scan chapters 12 thru 26, noting how there
are no 'new headers' in the interim. Note also how many parshiot
begin with the word 'ki' [when/if] and 'lo' [do not...], typical for
a set of laws (just as we found in the set of laws in Parshat
Mishpatim)!]
It was rather easy to identify this matching 'header' and 'footer'
for the "chukim u-mishpatim" section. Now, we must work 'backwards'
to identify the less obvious 'header' & 'footer' for the 'ha-mitzva'
section.
Let's start by taking a closer look at the pasuk that opens the
mitzvot of the main speech (as we explained above, i.e. 6:4):
"Hear o Israel, the Lord is our God... and you shall love God with all
your heart and all your soul... and these instructions which I
'metzaveh' [command] you today, teach them to your children..." (see
6:4-6).
This paragraph certainly sounds like an introduction to a set of
mitzvot. But to understand what makes this unit special, we consider
its opening commandment - to love God ['ahavat Hashem' / see 6:5].
Recall that the Torah refers to this unit as "ha-mitzva" - which
implies the mitzva - or possibly the most important mitzva! [In
Hebrew grammar, this type of 'heh' is known as 'heh ha-yedi'a' - which
stresses the word that follows.]
We posit that the Torah refers to the commandment of 'ahavat
Hashem' as - ha-mitzva - for it is the [most important] mitzvah.
Note as well how the phrase that follows the mitzva of ahavat Hashem
is: "ve-hayu ha-devarim ha-eileh asher anochi metzaveh etchem..."]
Thus, we conclude that the 'header' for the ha-mitzva section is
'shema Yisrael... ve-ahavta...'; now we must locate its 'footer'.
As we would expect to find the 'footer' before the next section
begins, let's take a look towards the end of chapter 11.
At the conclusion of Parshat Ekev we find a very 'worthy
candidate' for a closing pasuk for this section:
"If, then, you faithfully keep - ha-mitzva ha-zot - that I command
you, to love God... to follow His laws and to attach yourselves to
Him. Then I will help you conquer the Land..." (see 11:22-25, noting
its context!).
Here, not only do we find our key word - ha-mitzva, but the same
context as well in regard to ahavat Hashem - loving God. Furthermore,
this section serves as an appropriate summary, for here the Torah
promises should Bnei Yisrael keep the proper attitude of ahavat
Hashem, then God will surely assist them with the conquest of the
Land.
[As you review 11:26-30, notice how these psukim form a small 'buffer'
between these two sections, as the chukim u-mishpatim clearly begin
with 11:31-32 which lead right into 12:1. / Note as well how the
chapter division seems to have missed this rather obvious point.]
Up until now, we have found textual support for dividing the mitzvot
of the main speech into two distinct sections. Now, we must find the
primary theme of each section by examining their contents.
SECTION #1 - HA-MITZVA: 'Ahavat Hashem'
The theme of the ha-mitzva section is quite easy to identify, for its
opening pasuk - as the famous pasuk of 'Shma Yisrael' says it all:
"Shma Yisrael... and you shall love the Lord your God with all your
heart and soul... and these laws which I "metzaveh" - command you this
day..." (see 6:4-6).
Note how this general theme of 'to love God in every walk of life'
continues in each subsequent parshia which follows.
For example:
* Upon conquering the land, you may inherit an entire city with
houses already built and vineyards already planted, etc. Don't let
this affluence cause you to forget God... (6:10-15).
* When your children (who did not go through the desert experience)
will ask you why we have to keep all these mitzvot, remind them and
teach them about all the events of Yetziat Mitzrayim... (6:20-25).
* When you conquer your enemy, don't intermarry! etc. (7:1-5).
* If you become fearful of your enemy, don't worry, remember what God
did to Mitzrayim, He can help you as well. (7:17-25).
* Don't act in a rebellious manner as your forefathers did in the
desert (see chapters 8-10).
* As Eretz Canaan does not have a constant water source (like the
Nile in Egypt), you will be dependent on the rainfall in this new
land. Therefore, recognize that it is God who gives you rain (and not
any other god / see 11:10-15).
In fact, when we examine this unit more carefully, we find that these
mitzvot simply apply this theme of "ahavat Hashem" [the love of God]
to the various situations which will arise as Bnei Yisrael will enter
the land. To verify this, see 6:10,18; 7:1,13,16,22; 8:1,7; 9:1,4-6;
11:10-12,13-17, & 22-25!
Furthermore, note how the concluding parshia of this section promises
Bnei Yisrael with a reward, should they indeed follow God with the
proper attitude:
"If, then, you faithfully keep - ha-mitzva ha-zot - that I command
you, to love God.... to follow His laws... then God will help you
conquer these nations... every foot step that you take will become
your land [to its widest borders]. No man shall stand up against
you..." (see 11:22-25).
This promise forms an appropriate conclusion to this ha-mitzva
section, as God promises Bnei Yisrael His assistance in their conquest
of the land, should they indeed keep the proper attitude towards Him.
And for a finale, the final psukim of chapter 11 (see 11:26-30)
conclude this section by promising a blessing or a curse on the land,
depending if Bnei Yisrael will continue to keep this "ha'mitzvah",
once they settle the land.
[Note how the topic of this buffer section in 11:26-30 continues in
chapter 27 (after the main speech is over); iy"h, we'll deal with this
structure in the shiur on Parshat Ki Tavo.]
KRIYAT SHEMA
With this background, we can better appreciate Chazal's choice of the
first two parshiot of kriyat shma.
Recall that the opening parshia of the Ha-mitzva section was none
other than the first parshia of kriyat shema (6:4-9). Recall also
that this section ended with the 'concluding psukim' in 11:22-25.
With this in mind, note now how the 'parshia' which precedes these
finale psukim is none other than the second parsha of kriyat shma -
've-haya im shamo'a...'. [To verify this, review
11:10-22.]
In other words, the first two parshiot of kriyat shma form the
bookends of the ha-mitzva section, for it begins with 'Shma Yisrael...
ve-ahavta' (6:4-8) and ends with 've-haya im shamo'a..' (11:13-21).
This could explain why Chazal chose that we read both these parshiot
to fulfill our daily obligation of Torah study [which is based on 6:6
- 've-hayu ha-devarim ha-eileh asher anochi metzaveh...'].
Based on this pasuk alone, one could conclude that we are required
to read the entire ha-mitzva section on a daily basis. However, since
this section is too lengthy, it is sufficient if we recite only its
opening and closing parshiot. However, by reading these two parshiot,
it is as though we have read (and hopefully internalized) all of the
mitzvot included in this entire section.
[The Mishna at the end of the seventh perek of Masechet Sota arrives
at a similar conclusion in regard to reading Sefer Devarim at the
Hakhel ceremony (see Sota 41a). There, instead of reading the entire
speech, the custom was to read the first parsha of Shema (6:4-8) and
then skip to the last parsha of Shema (11:13-21).]
SECTION # 2 - THE CHUKIM & MISHPATIM UNIT
Review once again the concluding psukim of chapter 11, noting the
smooth transition from the mitzva section - to the chukim u-mishpatim
section, noting the key phrases and theme:
"... Now that you are crossing the Jordan to inherit the Land... keep
these chukim & mishpatim that I am teaching you today" (11:31-32).
With this transition, we flow right into the opening pasuk of
section # 2, which details these laws (see 12:1):
"These are the chukim & mishpatim that you are to keep in the land
which God gave to your forefathers..."
The many chapters which follow this opening pasuk contain numerous
laws that Bnei Yisrael must keep upon entering the land. However, in
contrast to the laws relating to proper attitude in the ha-mitzva
section, the laws in Section #2 are more specific in nature. For
example, here we find laws concerning when and where to build the
permanent bet ha-mikdash (chapter 12), dietary laws (chapter 14), laws
of 'aliya la-regel' on the Holidays (chapter 16), laws about
appointing judges and political leaders (chapter 17), and a full
assortment of civil laws (see chapters 19-25). This list continues
until the end of chapter 26. [Recall, that chapter 27 begins a new
speech.]
As we should expect, this unit also contains a very appropriate
conclusion:
"God commands you today to keep these chukim & mishpatim, keep them
with all your heart and soul. You have affirmed this day that the
Lord is your God, that you will walk in His ways...
The Lord has affirmed this day that you are, as He promised, His am
segula... and you shall be, as He promised [at Har Sinai] a holy
nation to the Lord your God" (see 26:16-19).
[The shiurim to follow will discuss the nature of this unit in greater
detail.]
In summary, we have identified the two very distinct sections of the
main speech of Sefer Devarim and explained the nature of their
distinction:
(A) The Ha-mitzva section (chapters 6 thru 11) contains several
mitzvot and various rebukes that encourage Bnei Yisrael to keep the
proper attitude toward God as they conquer the land.
(B) The Chukim & Mishpatim section (chapters 12 thru 26) contains
an assortment of more specific laws that Bnei Yisrael must follow once
they inherit the land.
Now, we can suggest a reason for this manner of presentation.
THE PROPER BALANCE
So which section is more important? The ha-mitzva section - which
deals with proper attitude [sort of like a musar sefer], or the chukim
& mishpatim section - which details the specific mitzvot that one must
keep [sort of like a Shulchan Aruch]?
[Any 'yeshiva bachur' faces this dilemma every time he sets up his
daily schedule. How much time to dedicate to musar and how much time
to halacha.]
The summary pasuk of Section #2 (quoted above) alludes to the proper
balance between them:
"This day, God commands you to keep these chukim & mishpatim, and you
should keep them with all your heart and all your soul..." (26:16).
This 'finale' closes not only the chukim & mishpatim section, but
also beautifully relates it back to the ha-mitzva section. These
chukim u-mishpatim must be kept with all your heart and soul -
'be-chol levavcha u-vechol nafshecha'.
[Note once again the textual parallel between this closing pasuk and
the opening pasuk of the first section:
"ve-ahavta et Hashem Elokecha - be-chol levavcha u-vechol nafshecha" -
and you shall love God with all your heart and all your soul..." (see
6:5, compare with 26:16)].
This obvious parallel stresses how the specific laws of the chukim
u-mishpatim section must be kept with the proper attitude of "ahavat
Hashem", as explained in the first section!
Only with the solid base of "ahavat Hashem" is it possible to fulfill
the more specific laws in the proper manner. And only with a
comprehensive set of specific laws is it possible to maintain "ahavat
Hashem" as a daily way of life.
shabbat shalom,
menachem
==========================
FOR FURTHER IYUN
A. BACK TO HAR SINAI
To better appreciate this entire unit and its concluding remarks, we
must recall that the mitzvot of this main speech should actually be
considered an integral part of Ma'amad Har Sinai. [Recall from last
week's shiur that God's original intention was to give these mitzvot
directly to Bnei Yisrael immediately after the Ten Commandments!]
With this in mind, carefully read the final psukim of the speech,
noting their thematic (and textual) parallel to the Torah's
description of Ma'amad Har Sinai in Sefer Shmot (especially Shmot
19:3-6).
Note how these psukim reflect the covenant made between God and Bnei
Yisrael at Har Sinai:
"... You have taken upon yourselves today that He will be your God and
that you will follow His ways and laws...
- God has affirmed on this day that you will be His special people-
'am segula'... as He spoke to you [at Har Sinai (see Shmot 19:5-6)].
And to set you above all nations to be His glory and Name
(reputation)... that you shall be an "am kadosh" as He spoke to you
[at Har Sinai]" (26:16-19).
Considering that these mitzvot are an integral component of Ma'amad
Har Sinai, it is only fitting that Moshe concludes this speech by
summarizing the most basic elements and purpose of that covenant.
B. SOME 'ADDITIONS'
Go through the Ha-mitzva section of Sefer Devarim (i.e. chapters
6-11) and try to determine which parshiot were 'added' now by Moshe in
the fortieth year and which parshiot seem to be a word for word repeat
of what God had first commanded him on Har Sinai forty years earlier.
1. Note that many mitzvot sound as though Moshe Rabbeinu is speaking
to Bnei Yisrael as they left Egypt, and as though they themselves went
out of Egypt and witnessed the plagues etc.
Does the above distinction explain this?
See 6:16, why is 'masa' the only or best example of a rebellion
against God? When did this rebellion take place? Wasn't here a more
recent rebellion? (e.g. Mei meriva...)
Compare 7:7-11 to 9:4-7, use the above observation to explain the
apparent discrepancy between these psukim.
Why is chapter 8 clearly an 'add on'? Does this 'add on' fit in
thematically to the main topic of the Ha-mitzva section?
C. TWO TYPES OF 'YIR'A' - A mini-shiur
As we discussed in last week's shiur, chapter 5 details the events
which took place at Ma'amad Har Sinai when Bnei Yisrael were overcome
with fear. In Sefer Shmot (see 20:14-18), we find what appears to be
a parallel account of the same event.
Let's compare them.
We begin with the account in Sefer Devarim, when Bnei Yisrael request
that Moshe Rabbeinu act as an intermediary immediately after the
completion of the Ten Commandments:
"Let us not die, then, for this fearsome fire will consume us; if we
hear the voice of God any longer, we shall die! For what mortal ever
heard the voice of the living God speak out of the fire, as we did,
and lived? You go closer and hear all that Hashem says; then you tell
us everything that Hashem tells you, and we will listen and do it"
(5:22-24).
God concedes to this request [note the positive aspect attributed to
this fear]:
"I have heard the plea that this people made to you; they did well to
speak thus. May they always be of such mind, to revere Me and follow
all my Commandments..."
Sefer Shmot records a very similar incident that took place
immediately following the Ten Commandments, which according to some
commentators (see Ibn Ezra) describes the same event:
"All the people saw the thunder and lightning..., and when the people
saw it, they fell back and stood at a distance and asked Moshe: You
speak to us and we will listen, but let not God speak to us, less we
die. Moshe answered them: Be not afraid, for God has come only in
order to test you, and in order that the fear of Him may be with you
forever..." (Shmot 20:15-17).
Although Rashi and Ramban explain that this event (in Shmot) took
place either before or during the Ten Commandments, for the purpose of
this mini-shiur, we will follow Ibn Ezra's shitta which understands
that both accounts describe the same event.
There is one major discrepancy between these two accounts: In Sefer
Shmot, Moshe is not pleased with this fear, while in Sefer Devarim,
God praises it!
It seems as though Moshe prefers that Bnei Yisrael confront God
directly during Ma'amad Har Sinai, while God Himself endorses a more
distanced relationship. Could this discrepancy reflect a dispute
between Moshe and God regarding the value of fearing God?
An understanding of the two forms of 'yir'at Hashem' - the fear of
God - can help us appreciate this controversy.
TYPE I: Positive (or Constructive) Fear
When one recognizes God's infinite greatness, even though he may be
enthralled with the possibility of encountering the Almighty, out of
humility he feels that it be improper to confront Him directly. This
fear is commendable, for it reflects an ideal balance between possible
closeness and necessary distance.
TYPE II: Negative Fear
On the other hand, a person not interested in any relationship with
God would view a divine encounter such as Har Sinai as a nuisance, for
it is meaningless to him. Fearful of its inherent danger, he prefers
distance and limited responsibility. This type of fear of God, like
a 'child running away from school', can ruin a relationship.
THE MACHLOKET
It seems that Moshe Rabbeinu, based on his experience with Bnei
Yisrael since the time of the Exodus, is concerned that the people's
fear stems from the latter reason. Therefore, he is unhappy with Bnei
Yisrael's request that he act as their intermediary. He encourages
them to stay at Har Sinai.
God, on the other hand, aware of the nature of man's haughtiness,
stresses the positive aspect of this fear. He agrees with Bnei
Yisrael's request, sends them to their tents, and gives the mitzvot to
them thru Moshe instead.
Nonetheless, when the mitzvot of the main speech actually begin, we
find a beautiful resolution of this conflict.
Because God is indeed aware of Moshe's worry that there is a danger
of the distance caused by yir'at Hashem, God chooses to begin the
mitzvot, which He gives via Moshe to Bnei Yisrael with the commandment
of ahavat Hashem - the love of God!
"Shema Yisrael... and you must love the Lord your God with all your
heart and with all your soul and with all your might" (6:4-5).
To counter this potential danger of 'too much yir'a', God begins with
the mitzva of ahavat Hashem! The love of God and the proper
appreciation of His laws assure that one's fear will strengthen his
relationship, rather than weaken it.
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