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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
DEVARIM<BR> [shiur revised
5765]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Why are there so many details in
Parshat Devarim that appear to contradict what was written earlier in
Chumash?<BR>[For example, the story of: the "meraglim" (1:22-40 vs. Bamidbar
13:1-22), whose idea it was to appoint the judges (see 1:12-18 vs. Shmot
18:13-26), and how we confronted Edom in the fortieth year (see 2:4-8 vs.
Bamidbar 20:14-).<BR> <BR> In contrast to
the 'heretical' solutions offered by the 'bible critics' - in the following
shiur we suggest a very simple and logical reason for these discrepancies -
based on our understanding of the overall theme and structure of Sefer Devarim,
as discussed in our introductory shiur.<BR> Therefore, we must
begin our shiur with a quick review of the conclusions of that shiur - in order
to understand the purpose of Moshe Rabeinu's first speech, which comprises the
bulk of Parshat Devarim.<BR>[If you didn't read that shiur, it is available on
the web-site at <A
href="http://www.tanach.org/dvarim/dvarint.pdf">www.tanach.org/dvarim/dvarint.pdf</A>.]<BR>
<BR>INTRODUCTION<BR> In the first four chapters of Sefer
Devarim, Moshe Rabeinu delivers a speech to Bnei Yisrael, which serves as an
introduction to his 'speech of Mitzvot' - the main speech (chapters 5 thru
26).<BR> In that 'main speech', Moshe teaches a complete set
of laws that Bnei Yisrael must keep as they conquer the Land, and establish
their nation. Even though Moshe first received (and taught) those laws
forty years earlier, he must teach them one last time, before his death - as the
new generation now prepares to enter the Land.<BR> Our shiur
will demonstrate how the first speech introduces the main speech, which will
then enable us to explain why its details may differ from their parallel
accounts in Sefer Shmot and Bamidbar.<BR> We begin our study
by noting how and where the first speech begins. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE OPENING LINE<BR> In our introductory
shiur, we explained how the first four psukim of Parshat Devarim (1:1-4) serve
as an intro to the entire book, and hence introduce the main speech (that
doesn't begin until chapter five). It is specifically the fifth pasuk that
introduces the first speech:<BR>"In Transjordan in Moav, - "ho'eel Moshe" -
Moshe BEGAN explaining this TORAH saying:…" (See 1:5, and Rashi!)<BR>[The
phrase "ha'Torah ha'zot" refers to the main speech (that begins in chapter
five), as Sefer Devarim consistently uses the word "torah" in this context - see
4:44, 17:18 and 27:3 & 8.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Hence, the next pasuk begins the
actual speech - with Moshe telling Bnei Yisrael:<BR>"Hashem spoke unto us in
Chorev [=Har Sinai] saying: 'You have dwelt long enough in this mountain; "turn
you, and take your journey, and go to the hill-country of the Amorites and unto
all the places... the land of the Canaanites,as far as the great river, the
river Euphrates. "<BR> Behold, I am giving you the land: go in and possess
it, which Hashem swore unto your forefathers..." (see 1:6-8)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> When Moshe begins his speech by retelling how
Bnei Yisrael left Har Sinai, it may appear that he is simply beginning a short
historical review of everything that happened during their journey in the
desert. However, as we read on, we'll see how the details that Moshe
Rabeinu recalls, relate directly to the topic of the main speech. Let's
explain why he begins with 'leaving Har Sinai'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DEJA - VU <BR> Recall that the mitzvot of the
main speech were first given to Moshe at Har Sinai, and they were taught at that
time, because Bnei Yisrael were supposed to travel from Har Sinai directly to
the Land of Israel. Now, it is forty years later, and the new generation
is in a very similar situation, i.e. ready to enter the land. Just as
Moshe had taught their parents' generation these laws at Har Sinai - now he is
teaching the new generation. <BR> As the laws of the main speech
relate to what Bnei Yisrael must do when they enter the land, Moshe begins his
speech by explaining to the nation why forty years have passed since these laws
were first given.<BR> This neatly explains why the story of the spies
emerges as the primary topic of chapter one (see 1:19-45) - for that sin was the
principal reason for this forty year delay. [If Sefer Devarim was a
simply a review of Chumash, then there are many other stories that Moshe should
have mentioned beforehand!]<BR> However, before Moshe retells the story of
the spies, he inserts a short 'digression' regarding the appointment
of judges, as detailed in 1:9-18, which at first glance appears to be
superfluous. <BR> Let's take a look at what this 'digression'
includes; afterward we will suggest a reason for its inclusion.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHAT DO JUDGES HAVE TO DO WITH ALL
THIS?<BR> Review 1:6-22, noting how it would have made much more sense for
Moshe to go from 1:8 directly to 1:19 (please verify this on your own).
Nonetheless, this more logical flow is 'interrupted' by what appears to be an
unrelated statement:<BR>"And I spoke unto you 'at that time', saying: 'I am not
able to lead by myself..." (1:9)<BR> <BR> Moshe's statement, even
though it sounds at first bit negative, does not have to be understood as a
complaint. In fact, the next two lines come precisely to counter that
impression:<BR>"Hashem has multiplied you, and, behold, you are this day a
multitdue as the stars of heaven. Hashem, the God of your fathers, should make
you a thousand times so many and bless you, as He promised you!
(1:10-11)<BR> [btw, note the parallels to Breishit
15:5-7!]<BR> <BR> Moshe's inability to carry the burden of the entire
nation stemmed from their population growth, which Moshe now explains was the
fulfillment of a divine blessing. <BR> In fact, based on the context
of 1:6-8, the phrase "b'et ha'hi" [at that time] in 1:9 must relate to the time
when Bnei Yisrael first left Har Sinai - as recorded in chapter 11 in Sefer
Bamidbar. And sure enough, we find almost that identical wording in a
statement that Moshe had made precisely 'at that time':<BR>"lo uchal anochi
l'vadi la'set et kol ha'am..." - I myself am not able to lead this
nation... (see Bamidbar 11:14!)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In response to Moshe's 'complaint', God
commanded Moshe to share his leadership with the 'seventy elders' (see Bamidbar
11:16-29). That response is reflected in Moshe next statement in his
speech in Sefer Devarim, explaining how his burden of leadership was alleviated
by the appointment of judges, in a hierarchal system of leadership:<BR>"How can
I alone bear your cumbrance, and burden, and disputes? [Therefore,] Get you,
from each one of your tribes, wise men, and understanding, and full of
knowledge, and I will make them heads over you... So I took the heads of
your tribes, wise men, and full of knowledge, and made them heads over you,
captains of thousands, and captains of hundreds, and captains of fifties, and
captains of tens, and officers, tribe by tribe. And I charged your judges
at that time, saying: 'Hear the causes between your brethren, and judge
righteously between a man and his brother, and the stranger that is with him...
and the case that is too hard, you shall bring unto me, and I will hear it'.
(See 1:12-17.)<BR>[Note that even though this may sound like a similar account
Parshat Yitro (see Shmot 18:13-26), based on the context, the primary parallel
is to Bamidbar chapter 11. See also Ibn Ezra (and Rashi) in Shmot 18:13,
who explain that this story of the appointment of judges actually took place
after the Torah was given, and hence, that chapter is out of place. Note
as well how Shmot 18:27 may be parallel to Bamidbar 10:29-33!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> But what is the thematic importance of
Moshe's discussion about the appointment of these judges? Even if those
events took place 'at that same time' [see 1:9], these details don't appear to
share any thematic connection to the story of the spies, nor to the laws of main
speech! So why does Moshe mention it at all?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>JUDGES AND/OR TEACHERS<BR> The answer to this
question lies in the next (and final) pasuk of this 'digression':<BR>"And I
commanded you [the people] 'at that time' - et kol ha'DEVARIM - all the things
which you should do." (see 1:18)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Pay attention to the phrase "va'atzave
etchem" - which must refer to the people, and not the judges. <BR>[You can prove
this by simply comparing "v'atzave et shofteichem" in 1:16, to "v'atzave
etchem" in 1:18!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This short pasuk, even though it is often
'overlooked', connects everything together. Moshe explains that at that
time, i.e. after appointing the judges, as Bnei Yisrael prepared to leave Har
Sinai, he had commanded the people in regard to all the - DEVARIM - which they
must do. <BR> But what are those 'DEVARIM'?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on our introductory shiur, the answer
should be obvious! These are the same 'devarim' that:<BR>* the opening pasuk of
Sefer Devarim refers to (see 1:1)<BR>* "v'hayu ha'devarim ha'eyleh" refers
to (see 6:6)<BR>* which are none other than the laws of the main speech of
Sefer Devarim! [See Ibn Ezra & Chizkuni on 1:18.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This makes perfect sense, for that special
set of laws (that require constant repetition /"mishne Torah") relate to what
Bnei Yisrael will need to keep when they enter the land. Therefore, when
Bnei Yisrael first left Har Sinai forty years earlier, Moshe had taught the
people these laws - with the help of these judges; and now forty years later, he
reminds the people of those events, as he is about to teach them those laws one
last time. <BR> As it is the responsibility of the appointed judges to
assist with the teaching of these laws (and their implementation /see 27:1-8!),
Moshe includes those events at the beginning of his introductory speech.
<BR> Unfortunately, that generation failed. It is now Moshe's hope
[and goal], that this generation will fare much better.<BR> As Moshe's
introductory speech focuses on Bnei Yisrael's need to be prepared for their
conquest of the land, and their need to study the relevant laws, it actually
makes sense that he mentions the appointment of judges first - for they will be
the key towards the success of this endeavor. [Note as well 16:18 in the
main speech.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Finally, this interpretation of the word
"devarim" in 1:18, explains why Moshe continues his speech by returning to their
journey from Chorev to Kadesh Barnea (see1:19). Based on our understanding
that 1:2 describes how the laws of the main speech were taught and studied
during the eleven day journey from Chorev to Kadesh Barnea (see Ibn Ezra), then
the detail in 1:18-19 refer to this very same point!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHERE'S YITRO?<BR> This interpretation can
also explain why Yitro himself is not mentioned in this speech. Even
though Devarim 1:15-17 may sound very similar to Shmot 18:14-22, the purpose of
Moshe's speech is not to give a complete historical review of every event that
transpired in the desert. Instead, it focuses on this special set of laws
that Moshe is about to teach. <BR> Therefore, there is no need to
mention (at this time) whose original idea it may have been to set up this
hierarchal judicial system. Instead, it is important to know that the
judicial system that has been set up is there to serve the people, and it will
facilitate their ability to establish themselves as God's nation in the
land. [See again 27:1-8, noting again the parallel to Bamidbar chapter
11.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHO SENT THE SPIES?<BR> Moshe continues his
speech with the story of the "meraglim" [the spies]. As we explained, his
purpose is to explain to the new generation why the first generation failed, in
hope that they will fare better. Therefore, Moshe retells those events
from that perspective, blaming the people (more than their leaders) for the
failure of that generation - for he wants to make sure that the people do not
become fearful again (as their parents did).<BR> Note how critical this
point is; for if one understands Sefer Devarim as a review of Chumash, then he
is confronted with unachievable task of resolving the obvious contradictions
between these two accounts. However, once it is understood that Moshe is
telling over those events as part of a 'pep-talk', it makes perfect sense that
he emphasizes only the details that are relevant to the theme of his speech.
<BR> For example, as leadership is an underlying theme is Sefer Bamidbar,
Parshat Shelach highlights the fault of the nation's leaders in those
events. In contrast, as Moshe is worried that the nation may 'chicken out'
once again, he will emphasize that generation's fear and lack of faith &
motivation. <BR>[To ascertain what really happened would require a lot of
'detective' work, but recording those events in their entirety was neither the
goal of Sefer Bamidbar nor Sefer Devarim! <BR> You could compare this to
twoTV cameras (one in the end zone and one on the sideline) filming a football
game. Even though each camera is filming the same game, each one only
shows the game for its own angle.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE MAAPILIM<BR> Moshe includes the story of
the "maapilim" (see 1:40-45), for it forms the conclusion of the "mergalim"
incident. However that specific story, and those that follow, may have
been included for an additional reason. <BR> Moshe Rabeinu seems to be
quite fearful (and rightly so) that the nation may 'chicken out' once
again. In fact, realistically speaking, the people have some very good
reasons to worry. Let's review them.<BR> First of all, the last time they
tried to conquer the land of Israel (see Bamidbar 14:40-45), they suffered a
whopping defeat. Now Moshe may have explained that this was because God
was not in their midst. However, surely the skeptics among them may have
retorted that the very idea of conquering the land of Canaan was futile from the
start (see Bamidbar13:31-33). <BR> Furthermore, only less than a year
earlier, the entire Israelite nation was challenged by the army of Edom,
demanding that they not dare trespass their land (see Bamidbar 20:14-21).
Instead of fighting, Moshe led them though a lengthy 'by-pass road'.
Surely, many of the 'right-wingers' among the people viewed this as a sign of
weakness. If they couldn't stand up to the threats of Edom, how could they
stand up to the threats of all the nations of Canaan!<BR> Finally, it
may look a little suspicious that Moshe's encouraging words that the time has
now come to conquer the land just so happens to coincide with his announcement
of retirement! <BR> Any (or all) of the above reasons may have raised
doubts among the people. Therefore, in his opening speech, Moshe must
allay these fears by explaining the divine reason for those actions:<BR>1) The
'maapllim' lost because God was not in their midst (see 1:42)<BR>2) We didn't
trespass Edom, for 'family' reasons (see 2:4-8)<BR>3) We didn't trespass Moav
for similar reasons (see 2:9-12)<BR>4) We waited forty years because of "chet
ha'mergalim (see 2:13-17)<BR>5) We didn’t' attack Amon for divine reasons as
well (see 2:18-23)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To summarize, we have shown the underlying
logic behind the flow of topic in Moshe's opening speech (through at least the
middle of chapter two), by considering the purpose of that speech .</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE PEP-TALK<BR> Let's show now how the next
section of this speech forms a reasonable continuation for this 'pep talk'.
<BR> In contrast to all the events that people may have viewed as a sign
of weakness, Moshe now goes into minute detail of how Bnei Yisrael achieved
remarkable success in their military campaign against Sichon & Og (see 2:24
thru 3:20). <BR> Note how in Moshe's account of the war against
Sichon and Og, we find many more details than were recorded in Sefer
Bamidbar. The reason why is simple, for that battle is Moshe's best proof
(for this new generation) that God is indeed capable of helping them, and hence
- 'no need to fear'. <BR> Even the settlement of the two and half
tribes in Transjordan (see 3:12-20) is presented in a positive light, for it
provides addition support to Moshe's claim that it is indeed possible to
successfully conquer the mighty nations of Canaan. Moshe presents those
events to show that battle against Canaan has already begun, and thus far has
been quite successful! Crossing the Jordan, and entering the land won't be
something 'new', but rather a continuation of the task that has already been
partially fulfilled.<BR> Simply note, how Moshe concludes this section of
this speech with these words of encouragement:<BR>"And I commanded
Yehoshua at that time, saying: 'Your own eyes have seen all that Hashem has done
unto these two kings; so shall the LORD do unto all the kingdoms where you go.
You shall not fear them; for the LORD your God, He it is that fights for
you." (see 3:21-22)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In case you didn't notice, we've already
reached the conclusion of Parshat Devarim. <BR> In Parshat Ve'etchanan,
Moshe will continue this speech, by explaining why he himself will not be coming
with them (once again, for divine reasons/ see 3:23-27). <BR> Iy"h we
will continue this study of Moshe's opening speech next week.
Till then, </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>1.
Based on the shiur, attempt to explain the actual differences between the
Torah's account of "chet ha'meraglim" here in Sefer Devarim and in Parshat
Shelach. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. Compare the account of the Bnei Yisrael's battle
against Sichon and Og here in contrast to the account in Parshat Chukat.
Explain why the account in Devarim lays more emphasis on the nature of these
battles as conquest.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Recall our study of 1:9, and the phrase "ba'et
ha'hee":<BR>"And I told you AT THAT TIME saying: 'I can no longer carry the
burden of leading you by MYSELF." (1:9)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though this may sound like Yitro's
observation that Moshe is working too hard (see Shmot 18:13-18), it can't be for
two simple reasons:<BR> 1) Moshe says that it was his own
complaint.<BR> 2) The pasuk says "b'et ha'hee" - AT THAT TIME, i.e. the
time that they left Har Sinai on their journey to Eretz Canaan, and Yitro came
almost a year earlier (or at least some six months earlier, see Rashi Shmot
18:13).<BR> However, there is a much better source in Parshat B'haalotcha
that matches this pasuk not only chronologically, but also thematically and
textually! Recall that immediately after Bnei Yisrael left Har Sinai (note
Bamidbar 10:33-36), we encountered the sin of the "mitavim" (see Bamidbar
11:1-10). Let's take a look now at Moshe's reaction to that sin:<BR>"And
Moshe said to God: Why have you been so evil to me by putting the BURDEN of
leading this people ("masa ha'am") upon me! Did I give birth to them… I
MYSELF CAN NO LONGER CARRY THE BURDEN [to lead] this nation for it is too much
for me…" (see 11:11-15)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note how (1) this story takes place "ba'et
ha'hee" - at this exact time - as Bnei Yisrael leave Har Sinai on their
journey. (2) Moshe Rabeinu himself complains that he can no longer carry the
burden of their leadership; and (3) we find the identical Hebrew words "lo uchal
anochi L'VADI LA'SET et kol ha'am ha'zeh" (Bamidbar 11:14/ compare Devarim
1:9)!<BR> Furthermore, recall God's reaction to Moshe's complaint - He
takes from Moshe's spirit ["ruach"] and divides it among the seventy elders of
Israel, i.e. the nation's religious leadership. Thematically, this fits in
very nicely with Moshe's opening speech, for now (in Sefer Devarim) we find
Moshe's leadership being passed on to a new generation of leaders.
Furthermore, it is precisely the job of these national leaders to teach and
clarify the laws that Moshe will now teach them in his main speech. As
noted in 1:18:<BR>"And I commanded you at that time - all of the DEVARIM that
you must do."<BR>===========</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A SUMMARY OF THE FIRST SPEECH<BR> The
following outline reviews the main points of the first speech. It can
serve as a review of this week's shiur, and preparation for next week's
shiur:<BR>A) INTRO <BR>1:1 5 Opening narrative explaining background of the main
speech. (what, when, where, etc.).<BR> [the 'double
introdcution']</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B) FROM HAR SINAI TO ARVOT MOAV<BR> The reason
for the 40-year delay.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>1:6 11 The original trip from Har Sinai to Eretz
Yisrael,<BR> (what should have
happened back then, instead of now).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>1:12 18 Moshe's leadership shared with the elders
etc.<BR> (they will help lead, judge,
and teach the laws)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>1:19 40 "Chet ha'Meraglim" the REASON why
that generation<BR> did not enter the
Land, and why forty years have passed.<BR> [Accented in this account is
not to fear nations of Canaan like the previous generation had feared
them.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2:1 23 The journey from Kadesh, around Har Seir
until Nachal<BR> Zared. The death of
"Dor HaMidbar" (2:14 16)<BR> Explaining why Edom, Moav & Amon
were not trespassed.<BR>[Edom, Moav, and Amon were not attacked due to a divine
command and NOT because Bnei Yisrael were not able to fight them!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2:24 30 The challenge of Sichon to battle, God's
involvement /2:30)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2:31 3:22 The war against Sichon, and Og King of
Bashan,<BR> Conquest of most of
Transjordan,<BR>Inheritance of Reuven and Gad, and Menashe', and their promise
to assist in the conquest of Canaan.<BR>[Note God's assurance to assist the
people, based on these events in 3:20 22.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3:23 29 Moshe's final request to see the
Land.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C) INTRODUCTION TO THE MITZVOT<BR>4:1 24 General
principles regarding mitzvot in forthcoming speech,<BR> i.e. not to add or
take away, their purpose to be a example for other nations, not to worship God
through any type of intermediary after Moshe dies.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4:25 40 a 'mini tochacha', <BR> your
punishment should you not follow these forthcoming mitzvot, and the eternal
option to do 'teshuva'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4:41 49 - A short narrative<BR>explaining how
Moshe designated the three cities of refuge in Transjordan, followed by several
introductory psukim for the forthcoming main speech.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
==========</FONT></DIV>
<DIV> </DIV>
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