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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> PARSHAT
KI-TETZEH - shiur #1</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Mitzvot, and more mitzvot;
and all kinds of mitzvot -<BR>that would certainly sums up Parshat
Ki-Tetzeh. Yet, it's not<BR>clear why we find such a wide assortment and
random<BR>progression of laws specifically at this point in
Sefer<BR>Devarim?<BR> In this week's shiur, we attempt
to explain why - by<BR>exploring an intriguing parallel to the Ten
Commandments,<BR>while considering (once again) the overall theme of the
'main<BR>speech' of Sefer Devarim.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> As Parshat
Ki-Tetzeh is located towards the end of the<BR>main speech of Sefer Devarim, we
begin our study with a quick<BR>review of the overall structure of that speech
in order to<BR>appreciate its location:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * MOSHE'S INTRODUCTORY REMARKS
(5:1-6:3)<BR> Explaining when these mitzvot were originally given
(i.e.<BR> at Ma'amad Har Sinai) and why Bnei Yisrael heard them<BR>
from Moshe (and not directly from God).<BR> <BR> * THE
'MITZVA' SECTION (chapters 6 - 11)<BR> Mitzvot relating primarily to
'ahavat Hashem':- the<BR> proper attitude towards God and the underlying
obligation<BR> to observe His mitzvot and not to follow other
gods.<BR> <BR> * THE 'CHUKIM & MISHPATIM' SECTION
(chapters 12-26)<BR> A wide assortment of commandments pertaining to
the<BR> establishment of an 'am kadosh' [a holy nation], its<BR>
institutions, and various laws pertaining to daily life<BR> in the Land of
Israel.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, Parshat
Ki-Tetzeh (chapters 21 thru 25) forms<BR>an integral part of the chukim &
mishpatim section, and<BR>continues the laws found in Re'eh (chapters 12 thru
16) and<BR>Shoftim (chapters 17 thru 20).<BR> Nonetheless, the laws in
Ki-Tetzeh appear to be quite<BR>different. Recall how the mitzvot in Re'eh
focused on the<BR>establishment of national institutions such as the
national<BR>center - 'ha-makom asher yivchar Hashem', and
'shmitta'<BR>economic system, and the national pilgrimage holidays,
etc.<BR>Similarly, Parshat Shoftim discussed the institutions of<BR>national
leadership such as the judges, the supreme court, the<BR>king, the 'navi' , etc,
cities of refuge and laws governing<BR>the army and
war.<BR> In contrast, the focus of Parshat Ki-Tetzeh
seems to<BR>shift from mitzvot related to the nation as a whole to
mitzvot<BR>directed towards the individual. As you scan through
the<BR>Sedra, note how virtually all of its mitzvot, despite their<BR>variety,
all relate in one manner or other to the behavior of<BR>the individual within
the framework of the society, and most<BR>all of them fall within the category
of 'bein adam le-<BR>chavero'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A LOGICAL PROGRESSION<BR>
One could suggest a very logical reason for this order of<BR>presentation.
Considering that the purpose of these mitzvot<BR>in the main speech is Bnei
Yisrael's creation of an am kadosh<BR>in the land which they prepare to conquer
(see 6:1, 14:1-2 &<BR>26:16-19), the speech must first and foremost address
the<BR>establishment of the national institutions. Once this<BR>national
framework is achieved (e.g. a judicial system, an<BR>organized system of
educators and national leaders, a national<BR>center, etc.), a more suitable
environment will exist to<BR>facilitate and encourage the fulfillment of the
numerous<BR>mitzvot bein adam le-chavero that relate to the daily life
of<BR>each individual. Without an organized court system and
a<BR>functioning political entity, it would be quite difficult to<BR>establish a
society characterized by 'tzedek u-mishpat'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Although this reasoning
line adequately explains the<BR>overall structure of this unit (i.e. the
progression from<BR>Parshat Shoftim to Parshat Ki-Tetzeh), it does not account
for<BR>the internal sequence within this Parsha. To explain
this<BR>arrangement, our shiur will follow the approach of Rav David<BR>Tzvi
Hoffman, who demonstrates that the mitzvot of the main<BR>speech in Sefer
Devarim follow the order of the aseret ha-<BR>dibrot [the Ten
Commandments].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE PARALLEL TO THE
DIBROT<BR> To properly identify and appreciate this
parallel, we<BR>must first draw a distinction between the first
two<BR>commandments and the remaining eight.<BR> Recall
that the first two dibrot deal primarily with the<BR>concept of 'emuna',
fundamental belief in God, and the<BR>consequent prohibition against worshipping
other so-called<BR>deities. As such, these two dibrot form the very
foundation<BR>of our relationship with God. The remaining
eight<BR>commandments involve concrete, practical mitzvot, through<BR>which this
fundamental principle is implemented and manifest<BR>in daily life.<BR>
[Recall as well that the first two dibrot are recorded in<BR> first
person, while the remaining eight are in third<BR> person. See
Ramban's explanation for this in his<BR> commentary on Shmot 20:4 (i.e.
the reason for the switch<BR> from first to third person in the third
dibbur).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Corresponding to this
division within the dibrot, the<BR>mitzvot of the main speech of Sefer Devarim
also divide into<BR>two very distinct categories:<BR>1)The mitzva section,
dealing primarily with the issue of<BR> emuna, and hence parallel to the
first two dibrot<BR>2) The chukim & mishpatim section, the
practical mitzvot<BR> and hence, parallel to the
remaining eight dibrot</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Taking this parallel one
step further, one may suggest<BR>that the dibrot also provide the general
framework for all the<BR>mitzvot in the main speech of Sefer Devarim, and
hence its<BR>mitzvot progress in topical order, similar and corresponding<BR>to
the sequence of the Ten Commandments. In this sense, each<BR>group of
mitzvot in Sefer Devarim could be understand as an<BR>'expansion' upon the
underlying principle of each dibbur.<BR> [To borrow an analogy from
Hilchot Shabbat, the dibrot<BR> serve as 'avot' (primary categories),
while the mitzvot<BR> in the main speech may be considered 'toladot'
(secondary<BR> categories).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The rationale for this
parallel is clear. The mitzvot of<BR>the main speech are the laws to be
observed upon entering the<BR>Land (see 6:1). Thus, these laws apply the
abstract<BR>principles established in the dibrot to the realities of life<BR>in
the Land of Israel - conquering, occupying, settling and<BR>establishing a
nation.<BR> Let's use a table to show how our analysis
works:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>CHAPTERS DIBUR TOPIC
IN THE MAIN SPEECH<BR>--------
-----
------------------------<BR> [THE 'MITZVA' SECTION]<BR>6
-11 I 'Ahavat Hashem',
emuna<BR> II
Not worshipping 'avoda
zara'<BR>
(parallel to the first two dibrot)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> [THE 'CHUKIM U-MISHPATIM'
SECTION]<BR>12-14 III Establishing God's Name in
the
mikdash<BR>
["ha-makom asher yivchar Hashem leshaken shmo
sham"]
<BR>
(parallel to not saying God's Name in vain)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>15-16 IV The
seven year Shmitta cycle and the
holidays<BR>
(parallel to Shabbat)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>17-18 V
The national leaders (shoftim, kohanim &
levi'im,<BR>
melech, and
navi)<BR>
(parallel to honoring parents)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>19-21 VI Laws
of war, murder, and capital
punishment<BR>
(parallel to 'lo tirtzach')</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>21-25 VII-X Misc.
laws 'bein adam
le-chavero'<BR>
(parallel to the final dibrot)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> [Before analyzing this structure in detail,
a word of<BR> clarification is in order. The fact that the
dibrot<BR> create the framework for the entire speech does not
mean<BR> that there can be no digression whatsoever from this<BR>
general arrangement. The dibrot merely establish a<BR> general
pattern; this does not constrain the internal<BR> structure of the
individual parshiot. We may (and<BR> should) find isolated
exceptions to this structure, but<BR> they in no way undermine or violate
the general pattern.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Let's take a few minutes
to explain the parallels cited<BR>in the table above.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE 'MITZVA' SECTION AND THE FIRST TWO
DIBROT<BR> As we explained in detail in our shiur on
Parshat Va-<BR>etchanan, the mitzva section of the main speech
contains<BR>primarily mitzvot relating to ahavat Hashem as well as<BR>numerous
warnings against avoda zara (worshipping other gods).<BR>These mitzvot of the
mitzva section simply apply the<BR>principles of the first two dibrot to the
realities of<BR>conquering and settling the Land.<BR>
For example, to ensure God's assistance and continued<BR>'Hashgacha'
(providence) throughout the conquest, Bnei Yisrael<BR>must maintain the proper
religious outlook and exhibit general<BR>belief in, and devotion to, God
('Anochi...'). They must also<BR>be careful not to fall into the trap of
'over-confidence' or<BR>fall prey to the influences of the decadent Canaanite
culture<BR>('Lo Yihiyeh...').<BR> [Scan chapters 6-11 to verify this
point. Pay particular<BR> attention to 11:22-23.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE 'CHUKIM & MISHPATIM'
SECTION<BR> Likewise, the mitzvot in the 'chukim
u-mishpatim' section<BR>apply the underlying principles of the remaining dibrot
to the<BR>realities of forming a nation in the Promised
Land.<BR> We will now explain how each general topic in
this<BR>section relates to its corresponding dibbur:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LO TISA (chapters
12-14)<BR> As we explained in our shiur on Parshat
Re'eh, the<BR>primary topic of these chapters is 'ha-makom asher
yivchar<BR>Hashem leshaken *shmo* sham'. In order to make God's
Name<BR>great (both to ourselves and to other nations), Bnei Yisrael<BR>must
build a bet mikdash, frequent that site, and gather there<BR>on the national
holidays.<BR> This commandment relates to the third
dibbur - not to<BR>utter God's Name in vain. Just as it is forbidden to
defile<BR>His Name through irreverent and inappropriate misuse, so is
it<BR>imperative that we proclaim His Name in the proper manner.<BR>The primary
vehicle designated by the Torah to accomplish this<BR>goal is the bet mikdash -
'ba-makom asher yivchar... leshaken<BR>shmo sham' (see Melachim I
8:15-21,41-43!).<BR> At this site the levi'im sing and
praise God (see 10:8,<BR>21:5), proclaiming and sanctifying His Name.
Ideally, Am<BR>Yisrael's service of God at the bet mikdash would lead
all<BR>mankind towards the recognition of His Name (see Isaiah
2:1-4,<BR>Melachim I 8:41-42).<BR> [To confirm this point, simply read the
second paragraph<BR> of the 'Aleinu leshabeiach' prayer, the section of
'al<BR> ken nekaveh...' (in case you never paid attention to the<BR>
words before).]<BR> <BR> [The 'digressions' from this theme in
Parshat Re'eh, i.e.<BR> the warnings against those who encourage
idolatry<BR> (chapter 13) and the dietary laws (14:3-21), may
also<BR> relate to this general theme. The worship of other
gods<BR> by definition detracts from God's Name and honor, and
the<BR> dietary laws involve the general obligation to be an am<BR>
kadosh (14:2,21). In our shiur on Parshat Kedoshim, we<BR> connected
this topic to the mishkan, as well.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SHABBAT [Devarim chapters
15-16]<BR> In the second half of Parshat Re'eh, we find
two types of<BR>toladot or derivations of Shabbat. First, there appears
the<BR>law of shmitta, which follows a seven year cycle, similar to<BR>the
seven-day cycle of Shabbat. These laws require that we<BR>rest from
working the land on the seventh year. In fact, we<BR>can even consider the
laws of 'ma'aser sheni' & 'ma'aser ani'<BR>- which are functions of this
seven year shmitta cycle - as<BR>the beginning of this section and a suitable
'transition' from<BR>the topic of 'ha-makom asher yivchar Hashem' (note
14:22-23).<BR> The second 'tolada' is the 'shalosh
regalim' - the three<BR>pilgrimage holidays described in chapter 16. Their
most basic<BR>and obvious resemblance to Shabbat is the prohibition of
work<BR>(note Vayikra 23:1-3). Furthermore, the number seven emerges<BR>as
the prominent number in the context of these holidays. For<BR>example, on
chag ha-matzot we celebrate seven days (16:3, note<BR>also 16:8! - cute?) and
then we count seven weeks until<BR>Shavuot (16:9). On Sukkot, we once
again celebrate for seven<BR>days (16:13).<BR> [In fact, these holidays
are actually referred to as<BR> shabbatot in Parshat Emor! The laws
of 'bechor' which<BR> precede this section (15:19-23), clearly connect to
the<BR> discussion that immediately follows, the laws of Pesach<BR>
(see Shmot 13:1-2,11).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"KABED ET AVICHA..." - HONORING PARENTS (16:18
-18:22)<BR> The concept of respecting authority at the
family level<BR>can easily be expanded to the national level as well,
thus<BR>requiring us to honor our national leaders. Therefore, the<BR>next
general topic - the national institutions of leadership:<BR>the shofet, kohen,
levi, navi, and melech - can be understood<BR>as a tolada of 'kibbud
horim'. This section includes the laws<BR>regarding proper and effective
leadership - judges, officers,<BR>priests, the king, and nevi'im - as well as
laws pertaining to<BR>leaders who must be eliminated: those who lead others to
idol<BR>worship (17:2-7), false prophets (18:20-22), and dissenters<BR>who
disobey and snub the authority figures (see 17:12).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LO TIRTZACH [chapters
19-21]<BR> The toladot of 'lo tirtzach' are the most
obviously<BR>identifiable, as almost all the laws in these three
chapters<BR>expand upon (or apply) this dibbur. For example:<BR>
* Cities of Refuge - 'arei miklat' (19:1-10);<BR> * How to
conduct war (20:1-20);<BR> * 'Egla arufa' (21:1-9) - an entire city
takes<BR>responsibility for a homicide perpetrated in its vicinity;<BR> *
Yefat to'ar (21:10-15) - laws relating to prisoners of<BR>war;<BR> * Ben
sorer u-moreh (21:18-21)- the obligation to kill a<BR>rebellious son;<BR>
* Hanging the body of a criminal executed by bet-din<BR>(21:22-23);<BR>
* The mitzva of 'me'akeh le-gagecha' - putting a fence on<BR>one's roof to
prevent accidental death (22:8-9), etc.<BR> [Many laws presented in this
section digress from the<BR> specific context of murder and related
issues. However,<BR> even those digressions relate in one form or
other to<BR> mitzvot bein adam le-chavero.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LO TIN'AF
[22:10-23:19]<BR> This section includes various laws
relating to forbidden<BR>sexual relationships. For example:<BR>
* 'Motzi shem ra' (22:13-21);<BR> * The classic 'affair'
(22:22);<BR> * The various instances of 'na'ara
ha-me'orasa' (22:23-<BR>29);<BR> * Forbidden marriages (23:1-9) and
harlotry (23:18-19).<BR> [Once again, this section contains
several other<BR> laws, in addition to these derivations of
'lo<BR> tin'af'. Many of these digressions are
tangentially<BR> related to the central theme. The
prohibition of<BR> 'kil'ayim' (working two animals together)
and<BR> 'sha'atnez' (weaving two types of thread)
[22:10-11]<BR> may be perceived as relating to illegal
marital<BR> relationships. Likewise, the mitzva of
tzizit<BR> (22:12) could be understood as a prevention of
'lo<BR> tin'af', as suggested by Bamidbar 15:39.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LO TIGNOV (23:20-26)<BR> * The
prohibition against taking interest (23:20-21);<BR> * Stealing from
'hekdesh' by neglecting one's vow (23:22);<BR> * Stealing produce
from one's neighbor's field (23:25-26).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Various other toladot of
'lo tignov' sneak in at<BR>different places throughout Parshat Ki-Tetzeh, mostly
as<BR>'digressions' within other sections (see below).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LO TA'ANEH BE-RE'ACHA ED SHAKER
(19:15-21)<BR> The situation of 'eidim zomemim' could be
considered a<BR>tolada of 'lo ta'aneh...'. It is included in the lo
tirtzach<BR>section as a 'digression' from the laws of capital
punishment<BR>(19:11-13). Admittedly, this case does not fit
'perfectly'<BR>into the overall structure, but is included within
the<BR>framework of bein adam le-chavero (see below).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LO TACHMOD (chapter 24)<BR>
'Lo tachmod' is so general that almost any law can be<BR>considered its
tolada. Most likely, the laws of divorce (24:1-<BR>4) and the prohibition
of the divorcee to remarry his<BR>remarried wife prevent a 'legal affair' (read
24:4 carefully),<BR>and could be considered a tolada of
coveting.<BR> Also, throughout the mitzvot in Parshat
Ki-Tetzeh we find<BR>many references to 're'echa' (as in 've-chol asher
le-re'echa'<BR>5:17, such as the laws of eating while walking through
one's<BR>neighbor's vineyard or field (see 23:25-26). These laws
could<BR>also be considered toladot of lo tachmod. [Note the
word<BR>'re'echa' in that commandment.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>VI-X - AN IMPORTANT
NOTE<BR> As we noted several times in our analysis, we
encounter<BR>many exceptions to this general pattern within Parshat
Ki-<BR>Tetzeh (what we have called 'digressions'). Not all the<BR>mitzvot
line up perfectly as toladot of each dibbur in exact<BR>sequence.
Additionally, the various toladot of the last five<BR>dibrot seem intermingled
within these chapters. Nonetheless,<BR>almost all the mitzvot in this
Parsha are toladot of at least<BR>one of the last five
dibrot.<BR> One could suggest that these final five
dibrot actually<BR>comprise a single, general category - 'mitzvot bein adam
le-<BR>chavero'. They all involve conduct and relationships
amongst<BR>people.<BR> [Significantly, within the 'aseret ha-dibrot' these
final<BR> five commandments are merged into one pasuk (according
to<BR> the 'ta'am tachton').]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE FINALE<BR> The final
mitzvot of the chukim u-mishpatim section<BR>include the mitzva to destroy
Amalek (25:17-19) and 'mikra<BR>bikkurim' (26:1-15).<BR>
One could view the law of destroying Amalek as a tolada<BR>of 'lo tirtzach' and
the finale of this unit of the last five<BR>dibrot. [Why this mitzva was
chosen to close this unit will<BR>be discussed iy"H in a shiur for Parshat
Zachor.]<BR> Similarly, the laws of 'mikra bikkurim' in
chapter 26<BR>complete the topic of 'ha-makom asher yivchar Hashem' and<BR>hence
close the entire chukim & mishpatim section which now<BR>forms a chiastic
structure. [We will deal with this parsha<BR>iy"H in next week's
shiur.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SIGNIFICANCE<BR> This
parallel may emphasize the point that all of the<BR>laws of the Torah originate
from Har Sinai. The dibrot, given<BR>directly by God, serve as avot - the
very basic principles of<BR>the covenant between God and Bnei Yisrael. The
mitzvot of the<BR>main speech serve as toladot, applying these principles
to<BR>govern our national and individual conduct. This model of<BR>'avot
and toladot' teaches us that we must apply the<BR>principles of Matan Torah to
every aspect of daily life.<BR> Furthermore, this model
teaches us that when we apply the<BR>principles of the dibrot, we raise them to
a higher level.<BR>For example, not only is one forbidden to steal, one is
also<BR>required to return a lost item to its owner. In this
manner,<BR>the laws of 'hashavat aveda' and the obligation to help even<BR>one's
neighbor's animal in distress, both toladot of lo<BR>tignov, expand the
fundamental precept established by this<BR>dibbur to maintain a heightened
sensitivity to the property of<BR>others, beyond the actual prohibition of
stealing.<BR> Expanding the principles of Har Sinai to
every aspect of<BR>our daily life, as exemplified by Sefer Devarim, forms
the<BR>basis and foundation of our development into an am kadosh.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>=============================<BR>FOR FURTHER
IYUN<BR>A. As explained in earlier shiurim, Parshat Mishpatim,
which<BR>was transmitted after Matan Torah at Har Sinai, also features<BR>a
collection of mitzvot, quite similar to the main speech in<BR>Sefer
Devarim.<BR>1. Skim through that set of mitzvot (20:19-23:33) and try
to<BR>find within its structure, as well, a parallel to the dibrot.<BR>2.
Can you detect the chiastic structure towards the end?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. Aside from Parshat Mishpatim and Sefer
Devarim, the only<BR>other collection of laws focusing on issues bein adam
le-<BR>chavero' appears in Parshat Kedoshim. As your review
Vayikra<BR>chapter 19, see if you can find a parallel to the
dibrot.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. Use the above shiur to explain why Moshe
deemed it<BR>necessary to repeat the dibrot in chapter 5, as part of
his<BR>introduction to the main speech.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>D. Relate the nature of shabbat in the dibrot
as recorded in<BR>Parshat Va-etchanan (as opposed to the dibrot in Yitro) to
the<BR>nature of the laws of shmitta as recorded in Sefer Devarim<BR>(chapter
15) and in Parshat Behar. Pay particular attention<BR>to the aspect of
social equality and justice, etc.</FONT></DIV></BODY></HTML>