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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 TAVO</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Saying 'thank-you':
Ask any mother - it's not enough to<BR>'think' it - a child has to say it.
For some reason, a verbal<BR>declaration, be it of gratitude or regret, is of
paramount<BR>importance not only for the listener, but - even more so -
for<BR>the person who utters it.<BR> In Parshat Ki Tavo,
we find two such examples of<BR>obligatory declarations, precisely where the
main speech of<BR>Sefer Devarim reaches its conclusion. In this week's
shiur,<BR>as we study the concluding section of the 'main speech,' we<BR>attempt
to explain why.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> As usual,
we must begin our shiur with a quick review of<BR>the three basic components of
the main speech in Sefer<BR>Devarim:<BR> * Introduction - the events
at Ma'amad Har Sinai (chap.5)<BR> * The mitzva section - (chapters
6-11)<BR> * The chukim u-mishpatim section - (chapters
12-26)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Our last several shiurim
have focused on the mitzvot in<BR>the chukim u-mishpatim section, which began in
Parshat Re'eh<BR>with the commandment to establish the National Center at
ha-<BR>makom asher yivchar Hashem, then continued in Parshat Shoftim<BR>with
mitzvot relating to national leadership and waging war,<BR>and concluded with a
wide variety of civil laws ('mitzvot bein<BR>adam le-chavero") in Parshat Ki
Tetzeh.<BR> Now, in Parshat Ki Tavo, we
find:<BR> <BR> A) Two final mitzvot, which
conclude the chukim &<BR>
mishpatim section;</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> B) Moshe Rabbeinu's concluding remarks
(26:16-19);</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> C) A special ceremony to take place on
Har Eival (chapter 27);<BR> <BR> D) The 'Tochacha' - a lengthy
rebuke (in chapter 28).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Off this backdrop, we will
discuss these topics in three<BR>"mini-shiurim" into which our shiur will be
divided.</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>PART I - THE TWO LAST MITZVOT OF THE MAIN
SPEECH<BR> Review the opening section of Parshat Ki Tavo
(26:1-15),<BR>noting how it contains two mitzvot:</DIV>
<DIV> </DIV>
<DIV>1) MIKRA BIKKURIM (26:1-11)<BR> A special declaration
made upon the presentation of one's<BR> first
fruits.<BR> <BR>2) VIDDUI MA'ASER
(26:12-15)<BR> A special declaration recited once every three
years, when<BR> 'ma'aser sheni' [the second tithe] is given to
the poor<BR> (rather than eating that tithe at the 'makom
asher yivchar<BR> Hashem').</DIV>
<DIV> </DIV>
<DIV> Then, review the next short 'parshia' (26:26-19),
noting<BR>once again how it forms the concluding remarks of the
'main<BR>speech'.<BR> [To verify this point, simply review the opening
psukim of<BR> chapter 27, noting how they are written in third
person<BR> narrative, and hence form the beginning of a new
section.]</DIV>
<DIV> </DIV>
<DIV> Based on this short analysis, it becomes quite
clear that<BR>these two mitzvot were specially chosen to conclude the
chukim<BR>& mishpatim section of the main speech of Sefer Devarim.
In<BR>our shiur, we will attempt to explain why.</DIV>
<DIV> </DIV>
<DIV>WHERE THEY 'REALLY' BELONG!<BR> Before we discuss
what is special about these two<BR>mitzvot, we must first take into
consideration that both of<BR>them should have been recorded earlier in the
speech, back in<BR>Parshat Re'eh. Let's explain
why.<BR> Recall how Parshat Re'eh discussed numerous
mitzvot<BR>relating to "ha-makom asher yivchar Hashem" (note how that<BR>phrase
appears over fifteen times in that Parsha and in the<BR>beginning of Parshat
Shoftim, see 12:5,11,14,18,21,26; 14:23;<BR>15:20; 16:2,6,7,11,15,16; and
17:8). Afterward, that phrase<BR>doesn't appear again until the mitzva of
bikkurim at the end<BR>of the speech (see 26:1-2)!<BR> Furthermore, back
in Parshat Re'eh, we already found laws<BR>relating to bringing other produce to
"ha-makom asher yivchar<BR>Hashem" (see 14:22-23). Hence, it certainly
would have made<BR>more sense to record the laws of bikkurim back in
Parshat<BR>Re'eh.<BR> [In fact, if we compare this to the pattern
established in<BR> Parshat Mishpatim (see Shmot 23:14-19, especially
23:19),<BR> then the mitzva of mikra bikkurim should have been
recorded<BR> in Devarim chapter 16 (in Parshat Re'eh), together with
(or<BR> immediately after) the laws of shalosh regalim (compare<BR>
Devarim 16:9-12 with Shmot 23:14-19).]</DIV>
<DIV> </DIV>
<DIV> Similarly, the laws of "viddui ma'aser" also
should have<BR>been recorded in Parshat Re'eh, for the simple reason
that<BR>it's where we find all the other laws pertaining to the three<BR>year
cylce of "ma'aser sheni" (see14:22-29).<BR> Yet for some
reason, Sefer Devarim prefers to 'uproot'<BR>these mitzvot from where they seem
to 'belong' in Parshat<BR>Re'eh, and records them instead in Parshat Ki-tavo to
form the<BR>finale of the entire speech.</DIV>
<DIV> </DIV>
<DIV>MATCHING BOOKENDS<BR> One could suggest that the
relocation of these mitzvot<BR>yields a chiastic structure for the entire chukim
u-mishpatim<BR>section of the main speech. In other words, the mitzvot of
ha-<BR>makom asher yivchar Hashem serve as 'bookends' for the entire<BR>chukim
u-mishpatim section (chapters 12-26), as it both begins<BR>and ends with mitzvot
relating to this theme.<BR> [In a previous shiur, we offered a similar
explanation for<BR> the structure of the earlier mitzva section of Moshe's
main<BR> speech. We suggested that the parshiyot of shma and
ve-haya<BR> im shamo'a serve as 'bookends' for this section
(i.e.<BR> chapters 6-11), thus emphasizing the section's overall<BR>
theme, 'ahavat Hashem' (see shiur on Parshat Va-etchanan).]</DIV>
<DIV> </DIV>
<DIV> Nonetheless, a more basic question remains: i.e.
Why were<BR>specifically these two mitzvot - mikra bikkurim and
viddui<BR>ma'aser - selected (over all the others) to form this
closing<BR>'bookend'?<BR> To answer this question, we
must show how both of these<BR>mitzvot relate to thanking God for the Land of
Israel - the<BR>very land that has emerged as a primary theme at key points
in<BR>the main speech.<BR> To support this, let's begin by simply noting
how both<BR>"mikra bikkurim" and "viddui maser" contain declarations
of<BR>gratitude for the 'fertile land' granted by God to the nation<BR>of
Israel:</DIV>
<DIV> </DIV>
<DIV> 1. MIKRA BIKKURIM<BR> "You shall then recite:
...and God brought us to this<BR> place and gave us this land,
a land flowing with milk and<BR> honey. Therefore, I now bring
my first fruits of the soil<BR> which You have given me"
(26:9-10).</DIV>
<DIV> </DIV>
<DIV> 2. VIDDUI MA'ASER<BR> "When you set aside your
ma'aser...you shall declare<BR> before Hashem: I have
[fulfilled all my obligations]...<BR> Look down from heaven
and bless Your people Israel and the<BR> soil You have given
us, a land flowing with milk and<BR> honey, as You swore to
our fathers" (26:12-15).</DIV>
<DIV> </DIV>
<DIV> Note as well how both declarations thank God not
only for<BR>the Land but also recall His covenant with the Avot
[the<BR>forefathers], which included God's original promise of the<BR>Land to
their offspring.<BR> Even though this connection between the land and
God's<BR>covenant is stated explicitly only in regard to "viddui<BR>ma'aser"
(see quote above / 26:15), it is also alluded to in<BR>mikra bikkurim, albeit
more subtly, as that proclamation<BR>reflects thanksgiving for God's fulfillment
of his covenant at<BR>'brit bein ha-btarim' - when the land was promised
to<BR>Avraham's offspring (see Breishit 15:18 / also compare<BR>Breishit
15:13-16 w/ Devarim 26:5-8!.<BR> [See Further Iyun section for
a more complete<BR>explanation.]</DIV>
<DIV> </DIV>
<DIV> However, the most explicit connection between the laws of<BR>this
speech (from chapter 5 thru 26) and the land of Israel is<BR>found in Moshe
Rabeinu's introduction to these laws. Recall<BR>the beginning of his
speech, as he re-told the story of how<BR>and when these laws were first given
to him by God. In that<BR>intro Moshe stated explicitly:<BR>
"And these are the mitzva, chukim u-mishpatim that God has<BR>
commanded me to impart to you, to be observed in the land<BR>
that you are about to enter and conquer..." (6:1).<BR>
[See also 5:28 and our introductory shiur to Sefer Devarim.]</DIV>
<DIV> </DIV>
<DIV> In other words, the primary purpose of the main speech was<BR>to
teach Bnei Yisrael the various laws which they must keep<BR>and follow as they
conquer the land and establish their<BR>nation.</DIV>
<DIV> </DIV>
<DIV> Based on these observations, on could suggest that
Sefer<BR>Devarim intentionally 'saved' these two 'declarations' for
the<BR>conclusion of the main speech - because both of these mitzvot<BR>relate
to the need for Am Yisrael to recognize why God has<BR>given them the land of
Israel. Hence, it becomes most<BR>appropriate that the final mitzvot of
this speech include<BR>expressions of gratitude to God for the land He has given
us.<BR> In this sense, one could understand the mitzva
of mikra<BR>bikkurim in a slightly different light. Instead of
viewing<BR>this mitzva as a yearly thanksgiving to God for our fruits,
it<BR>should be viewed instead as a yearly thanksgiving to God for<BR>the Land
of Israel. In other words, the purpose of "mikra<BR>bikkurim" is first and
foremost to thank God for the Land and<BR>our covenant with Him; while bringing
a sampling of our first<BR>fruits should be viewed as a 'token of our
appreciation'! [To<BR>verify this, carefully read 26:3-8 once
again.]<BR> [This may also explain why we quote mikra bikkurim in
the<BR> Haggada on Pesach as part of the mitzva of retelling the<BR>
story of Yetziat Mitzrayim and thanking God for His<BR> fulfillment of
brit bein ha-btarim. Whereas the primary<BR> purpose of this mitzva
is to thank God for fulfilling His<BR> covenant, this declaration is
appropriate as well for<BR> maggid, in which we thank God for His
fulfillment of brit<BR> bein ha-btarim. (See Shmot 13:8 and compare
with Devarim<BR> 26:3, noting the use of 've-higgadeti' in both
contexts!)]</DIV>
<DIV> </DIV>
<DIV> Recalling God's covenant with the Avot serves
another<BR>purpose, as well. The farmer not only thanks God
for<BR>fulfilling His promise to our forefathers, but also reminds<BR>himself of
the reason why God gave us the land - to become a<BR>great nation to represent
Him before the eyes of the nations<BR>of the world. [See Breishit 12:1-3
and our shiur on Parshat<BR>Lech Lecha.]<BR> As such,
these declarations are significant in that they<BR>emphasize the reason for
keeping all the mitzvot of the main<BR>speech in Sefer Devarim - that Bnei
Yisrael become an 'am<BR>kadosh' (a holy nation), a model for all nations to
follow.<BR>[See Devarim 4:5-8.]</DIV>
<DIV> </DIV>
<DIV><BR>PART II / THE FINALE - MOSHE'S CONCLUDING REMARKS</DIV>
<DIV> </DIV>
<DIV> This same theme continues in Moshe Rabbeinu's
concluding<BR>remarks of the main speech (which follow these two
mitzvot):<BR> "On this day, God commands you to observe these
chukim u-<BR> mishpatim... God has affirmed this day that you
are His<BR> 'am segula' (treasured nation) and He will set you
high<BR> above all the nations, that you shall be, as He
promised,<BR> a 'goy kadosh' (a holy nation)..." (see
26:16-19)</DIV>
<DIV> </DIV>
<DIV> Moshe concludes the main speech by reiterating
the<BR>primary purpose behind keeping these mitzvot: that Am Yisrael<BR>becomes
an am kadosh, a holy nation, worthy of representing<BR>God.</DIV>
<DIV> </DIV>
<DIV>BACK TO HAR SINAI<BR> Moshe's concluding remarks
also feature a striking<BR>parallel to God's original charge to Bnei Yisrael at
Har<BR>Sinai. Recall that when Bnei Yisrael first arrive at Har<BR>Sinai,
God summons Moshe to the mountain and proposes a<BR>special covenant with Bnei
Yisrael:<BR> "And now, if you will listen to my voice and keep
my<BR> covenant, then you shall become for Me a 'segula' amongst<BR>
all the nations...and you shall be for Me a kingdom of<BR> priests and a
goy kadosh..." (Shmot 19:5-6).</DIV>
<DIV> </DIV>
<DIV> This proposal, which actually forms the prelude to
the<BR>Ten Commandments, explains the central function of Matan Torah<BR>- that
Am Yisrael will become a "goy kadosh" - a nation set<BR>aside [designated] to
represent God.<BR> Now, at the conclusion of the main
speech - in which<BR>Moshe Rabbeinu repeats those mitzvot which were
originally<BR>given at Har Sinai (immediately after the dibrot - see
our<BR>introductory shiur to Sefer Devarim) - this very same theme<BR>must be
re-iterated:<BR> "And God has affirmed this day that you are, as He
promised<BR> you [at Har Sinai!], His am segula who shall observe all
of<BR> His commandments, and that He will set you, in fame and<BR>
renown and glory, high above all the nations that He has<BR> made; and
that you shall be, as He promised [at Har<BR> Sinai!], a goy
kadosh..." (26:18-19).</DIV>
<DIV> </DIV>
<DIV> Moshe's concluding remarks thus appropriately
close his<BR>presentation of the mitzvot that will facilitate Bnei<BR>Yisrael's
development into a am segula and an am kadosh, just<BR>as He had originally
promised at Har Sinai!</DIV>
<DIV> </DIV>
<DIV>THE PROPER BALANCE<BR> Moshe's concluding remarks
also beautifully tie together<BR>the two sections of the main speech.
Recall that the mitzva<BR>section, whose primary topic is ahavat Hashem, opened
with the<BR>commandment to love God - 'be-chol levavcha u-vechol<BR>nafshecha' -
with all your heart and soul. Now, at the<BR>conclusion of the chukim
u-mishpatim section, Moshe explains<BR>how these two sections relate to one
other:<BR> "The Lord your God commands you this day to keep
these<BR> chukim u-mishpatim; observe them faithfully - 'be-chol<BR>
levavcha u-vechol nafshecha' - with all your heart and with<BR> all your
soul..." (26:16).</DIV>
<DIV> </DIV>
<DIV> In other words, the numerous specific mitzvot
recorded in<BR>the chukim u-mishpatim section must be observed with
the<BR>proper attitude, as explained in the mitzva section.
Thus,<BR>Moshe's speech has come full circle. The general values
of<BR>faith and love of God outlined in the mitzva section must<BR>combine with
the practical, day-to-day details and guidelines<BR>of the chukim u-mishpatim
section, to form a mode of behavior<BR>capable of producing God's special nation
in His special land.</DIV>
<DIV> </DIV>
<DIV>PART III - THE COVENANT AT ARVOT MO'AV AND HAR
EIVAL<BR> The thematic and textual parallel to Ma'amad
Har Sinai at<BR>the conclusion of the main speech continues in the
next<BR>parshia as well:<BR> "Moshe and the elders charged the people,
saying: Observe<BR> everything that I command you today... for when you
cross<BR> the Jordan, you must erect large stones and coat them
with<BR> plaster [in order that] you shall write on them all the<BR>
words of this Torah [the mitzvot of Sefer Devarim]... erect<BR> these
stones on Har Eival... And you shall build there a<BR> mizbeiach... (note
parallel to Shmot 20:22), and you shall<BR> offer upon it olot and
shlamim..." (Devarim 27:1-8).</DIV>
<DIV> </DIV>
<DIV> You might recall that an almost identical ceremony
was<BR>conducted some forty years earlier, at Ma'amad Har Sinai,<BR>immediately
after Moshe taught Bnei Yisrael the laws he was<BR>taught after the Ten
Commandments:<BR> "And Moshe came [down from Har Sinai] and
told the people<BR> all of God's commandments and the
mishpatim... Moshe then<BR> wrote down all of God's
commandments. Then, he woke up<BR> early in the morning
and built a mizbeiach at the foot of<BR> the mountain and
erected twelve large stones... and they<BR> offered olot and
shlamim..." (Shmot 24:3-8).</DIV>
<DIV> </DIV>
<DIV> Furthermore, the requirement that a tochacha be
read as<BR>part of the ceremony on Har Eival (see Devarim
27:11-28:69)<BR>parallels the tochacha delivered at Har Sinai (Vayikra
26:3-<BR>46, see also 25:1).<BR> Thus, this ceremony on
Har Eival, which consists of the<BR>writing and teaching of the mitzvot of Sefer
Devarim, the<BR>construction of a mizbeiach and offering of olot and
shlamim,<BR>parallels the covenantal ceremony at Ma'amad Har Sinai,
when<BR>Bnei Yisrael proclaimed 'na'aseh ve-nishma' (see
Shmot<BR>24:3-11).<BR> The reason behind this parallel
is simple. As this<BR>generation (which stands on the brink of entry
into the Land<BR>to fulfill these mitzvot) was not present at the
original<BR>ceremony, a new ceremony is required for the new generation
to<BR>reaffirm their commitment to the covenant.<BR>
This ceremony will take place on Har Eival, where Bnei<BR>Yisrael will gather to
'relive' the experience of Har Sinai by<BR>studying the mitzvot of Sefer
Devarim, which will guide them<BR>towards the establishment of their new
nation.</DIV>
<DIV> </DIV>
<DIV>TODAY<BR> It is not often in our history that a
generation is<BR>granted the opportunity to fulfill a destiny
originally<BR>intended for an earlier generation. Aware of the
immense<BR>potential latent in such an opportunity, Moshe encourages the<BR>new
generation in the desert to rise to the challenge of<BR>establishing an am
kadosh in the Promised Land, as God had<BR>originally planned for their
parents.<BR> Although this challenge by Moshe Rabbeinu
to Am Yisrael<BR>is some three thousand years old, it takes on
additional<BR>significance today, as our own generation has been granted
the<BR>opportunity to fulfill this very same destiny, a privilege<BR>that had
remained but a dream for so many
years.<BR>
shabbat
shalom,<BR>
menachem</DIV>
<DIV> </DIV>
<DIV>===========================</DIV>
<DIV> </DIV>
<DIV>FOR FURTHER IYUN<BR>A. Carefully compare the declaration in mikra
bikkurim with<BR>God's covenant with Avraham Avinu at brit bein
ha-btarim<BR>(Breishit 15), the original covenant with Avraham,
which<BR>includes God's promise of the Land to his
offspring.<BR> Pay particular attention to Breishit
15:7-21 and relate<BR>these psukim to Devarim 1:7-11, Moshe's opening remarks in
his<BR>introductory speech. Note the use of the word 'yerusha'<BR>and/or
shoresh y.r.sh. in both contexts, and specifically 've-<BR>rishta' in
26:1!<BR> Also, note the historical process described in
Breishit<BR>15:13-16 and how it relates to 26:5-8. Relate this as well
to<BR>Shemot 6:2-8.<BR> Finally, see the dispute among
the mefarshim as to whom<BR>the introduction to mikra bikkurim - 'Arami oved
avi' refers.<BR>See Rashi and the Haggada, as opposed to Ibn Ezra,
Chizkuni<BR>and Seforno - these are the two most common interpretations.<BR>Then
look at Rashbam's peirush (which appears as well in the<BR>commentary of Rabbenu
Yosef Bechor Shor). Explain why<BR>Rashbam's explanation fits best into
our reading of mikra<BR>bikkurim. If 'arami' does refer to Lavan, could we
still<BR>associate 'arami oved avi' with brit bein ha-btarim?
Compare<BR>Breishit 15:13 and 31:40-42. See also 'Da'at Mikra'
on<BR>Breishit 15:13 and the Netziv's peirush ('He'amek Davar') on<BR>Dvarim
26:5.</DIV>
<DIV> </DIV>
<DIV>B. Regarding the importance of a verbal declaration, see<BR>Rashbam
on 26:13 and Sefer Hachinuch on both mikra bikkurim<BR>and viddui ma'aser.</DIV>
<DIV> </DIV>
<DIV>C. In terms of the connection between viddui ma'aser and the<BR>bet
hamikdash: Several Rishonim maintain that viddui ma'aser<BR>must take place in
the bet hamikdash - see Sefer Hachinuch,<BR>Tosfot Sota 33a 'birkat' and Ra'avad
Hilchot Ma'aser Sheni<BR>11:4. How would the other Rishonim (Rambam and
others)<BR>explain the clause 'lifnei Hashem Elokecha' in 26:13?</DIV>
<DIV> </DIV>
<DIV>D. Many people have questioned why the declaration
after<BR>distributing ma'aser is called viddui ma'aser - the<BR>"confession" of
ma'aser. The expression viddui usually has to<BR>do with confession of
wrongdoing. Here, the individual does<BR>just the opposite - he declares,
"I have done everything You<BR>have commanded me." Why, then, do Chazal
refer to this<BR>declaration as viddui? See Rashi and Metzudat David in
Divrei<BR>Hayamim II 30:22 who translate the word 'mitvadim' as<BR>'expressing
gratitude'. (See the two versions of the Targum<BR>there, as well.)
Relate this to viddui ma'aser and the above<BR>shiur.</DIV>
<DIV> </DIV>
<DIV>D. How many stones are taken from the Yarden in Sefer<BR>Yehoshua
(4:1-10)? What is done with these stones?<BR> How
does this relate to Shmot 24:3-10?<BR> What other
parallels exist between Sefer Yehoshua and the<BR>generation of Yetziat
Mitzrayim?<BR> As you answer this question, pay
particular attention to<BR>chapters 3 & 5 in Sefer
Yehoshua!<BR> See Yehoshua 8:30-35. Is this the
fulfillment of the<BR>mitzva in Devarim 27:1-11? Why is this mitzva
performed only<BR>after the battle against Ha-Ai? [Or is it? Three
opinions<BR>exist as to when this ceremony actually took place. See
Sota<BR>36a (quoting the Tosefta) that Bnei Yisrael performed this<BR>ceremony
immediately upon crossing the Yarden, as opposed to<BR>Rabbi Yishmael's view in
Yerushalmi Sota 7:3, that this<BR>occurred only after the 14 years of 'kibbush
ve-chiluk'<BR>(conquest and settlement). In 'pshat,' of course,
this<BR>ceremony occurred after the war with Ha-Ai, and this is the<BR>shitta of
Abarbanel and the Malbim.]</DIV>
<DIV> </DIV>
<DIV>E. If the blessings and curses of Har Grizim and Har Eival<BR>serve
as a reenactment of Ma'amad Har Sinai, then we would<BR>perhaps expect the
blessings / curses to correspond to the Ten<BR>Commandments. While some of
them are more obvious than<BR>others, it might just work. Let's give it a
try:<BR> 1) "Cursed be anyone who makes a sculptured or
molten<BR> image… " A clear parallel to the first two
dibrot<BR> ('Anochi' and 'lo yihyeh lecha').<BR> 2) "Cursed be
he who insults his father or mother" -<BR> honoring parents.<BR>
3) "Cursed be he who moves is fellow countryman's<BR> landmark" -
stealing (see Rashi here).<BR> 4) "Cursed be he who misdirects a
blind person on his way"<BR> - a bit more tricky. Rashi explains
this as referring to<BR> intentionally misleading someone with bad advice,
which<BR> seems to relate to Rashi's interpretation of 'lifnei
iver'<BR> - see Vayikra 19:14. There, Rashi explains the case
as<BR> involving one who persuades another to sell property in<BR>
order to acquire it himself. If so, then this curse may<BR>
correspond to 'lo tachmod', excessive desire for the<BR> property of
others.<BR> 5) "Cursed be he who subverts the rights of the
stranger,<BR> the orphan and the widow." Take a careful look at
the<BR> Torah's presentation of the mitzva of Shabbat in Shmot<BR>
23:12, and consider the role played by Yetziat Mitzrayim as<BR> a basis
for this mitzva (Dvarim 5:15) and Seforno there in<BR> Shmot and in Dvarim
5:12. See if this curse could thus<BR> correspond to at least one
element of the fourth<BR> commandment - Shabbat.<BR> 6)
"Cursed be he who lies with his father's wife" who lies<BR> with any
animal" who lies with his sister" who lies with<BR> his mother-in-law" -
'lo tin'af'.<BR> 7) "Cursed be he who strikes down his fellow
countryman in<BR> secret" - 'lo tirtzach'.<BR> 8) "Cursed be
he who accepts a bribe" - "lo ta'aneh be-<BR> re'acha" (dishonesty in the
courtroom).<BR> 9) "Cursed be he who will not uphold the terms of
this<BR> Torah" See Rashi's comment that this curse
constitutes<BR> an oath to keep the Torah, perhaps corresponding to
'lo<BR> tisa'.<BR> <BR>F. The ceremony at Har Grizim & Har
Eival may have served<BR>another purpose, beyond the reenactment of Ma'amad Har
Sinai.<BR>Note the geographic location of these mountains as described<BR>in
Parshat Re'eh (Dvarim 11:30) and compare closely with<BR>Breishit 12:6.
Now see Rashi there in Breishit, as well as<BR>the next pasuk (12:7 - note
especially the mizbeiach!!).<BR>Explain why this parallel takes on particular
significance<BR>according to the view of the Gemara in Sota cited above
(in<BR>B). [See also Da'at Mikra on Yehoshua, introduction to
8:30-<BR>35.] Is this necessarily a different explanation from the
one<BR>presented in the shiur?</DIV>
<DIV> </DIV>
<DIV>G. A note regarding methodology: Throughout our series on<BR>Parshat
Ha'shavua, we have seen numerous examples of how a<BR>specific parsha can be
better understood by studying not only<BR>its content but also its location
within the framework of an<BR>entire Sefer. Use the above shiur on Parshat
Ki Tavo to<BR>support this approach.<BR></FONT></DIV></BODY></HTML>