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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>for PARSHAT VA-ETCHANAN & EKEV</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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, <BR>[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.]<BR> <BR>INTRODUCTION <BR> Our introductory shiur on Sefer
Devarim discussed how the first 26 chapters of Sefer Devarim divide into two
speeches:<BR>1. The introductory speech (chapters 1-4);<BR>- 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.<BR>2. The main speech (chapters 5-26);<BR>- 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SETTING THE FRAMEWORK<BR> 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.<BR> 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:<BR>"Go
say to them: 'Return to your tents', but you [Moshe] remain here with Me and I
will transmit to you:<BR>- the mitzva & the chukim u-mishpatim -<BR>which
you shall teach them..." (see 5:27-28).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR> A) -
ha-mitzva [chapters 6 to 11]<BR> B) - chukim &
mishpatim [chapters 12-26]<BR> <BR> To
see how this develops, we must carefully follow the continuation of Moshe's
speech (from this point).<BR> 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:<BR>" 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR> "ve-zot
ha-mitzva, ha-chukim ve-hamishpatim..."<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> Even though the
mitzvot should begin in the next pasuk, Moshe once again grabs this opportunity
to explain their importance:<BR>"[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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE OPENING STATEMENT<BR> With
these introductory comments finally complete, Moshe is now ready to begin the
mitzvot themselves - which begin with the famous pasuk of:<BR>
"shema Yisrael, Hashem Elokeinu, Hashem echad" (6:4).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> 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. <BR> (1) Hashem is OUR
God [and nobody else's]<BR> (2) Hashem is ONE - i.e. He is the
ONLY God</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Or, if it is making only one point,
that:<BR> (1) Hashem WHO is our God - He is the ONLY God </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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:<BR>"Hashem Elokeinu karet imanu brit
b'Chorev"<BR> [Hashem, our God make a covenant with us at Mount Horev
/=Mount Sinai] (see 5:2)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=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.
<BR> 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:<BR>"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]<BR> 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)
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE FIRST LAW <BR> 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:<BR>"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).<BR> [Review 6:4-6, noting how
they introduced by 6:1-3.]<BR> <BR> 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. <BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE TWO SECTIONS<BR> 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.<BR> "ve-zot ha-mitzva, ha-chukim
ve-hamishpatim..."<BR>"And this is the mitzva and the chukim u-mishpatim that
God had commanded me to teach you..." (6:1).<BR>
<BR> We posit that this entire speech divides into two
sections, corresponding to these two headers: <BR> A) the Ha-mitzva section
- chapters 6-11<BR> [Parshiot Va-etchanan thru Ekev]<BR> B) the
Chukim & Mishpatim section - chapters 12-26<BR> [Parshiot Re'eh,
Shoftim, Ki Tetzeh, & Ki Tavo]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To explain how this division
works, let's start with the unit that is easy to identify.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>'HEADERS' & 'FOOTERS'<BR>
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:<BR>"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).<BR>"These are the chukim & mishpatim that you are
to keep in the land which God gave to your forefathers..." (see
12:1).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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! <BR> 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:<BR>"On this day, God is commanding you to keep these chukim &
mishpatim, keep them with all your heart... " (see 26:16).<BR>[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)!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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): <BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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]. <BR> 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.] <BR> We posit that
the Torah refers to the commandment of 'ahavat Hashem' as - ha-mitzva -
for it is the [most important] mitzvah. <BR>Note as well how the phrase that
follows the mitzva of ahavat Hashem is: "ve-hayu ha-devarim ha-eileh asher
anochi metzaveh etchem..."] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Thus, we conclude that the
'header' for the ha-mitzva section is 'shema Yisrael... ve-ahavta...'; now we
must locate its 'footer'. <BR> As we would expect to find the 'footer'
before the next section begins, let's take a look towards the end of chapter
11.<BR> At the conclusion of Parshat Ekev we find a very
'worthy candidate' for a closing pasuk for this section: <BR>"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!).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR>[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.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> <BR>SECTION #1 - HA-MITZVA: 'Ahavat Hashem'<BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note how this general theme of 'to love God
in every walk of life' continues in each subsequent parshia which follows.
<BR> For example:<BR> * 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).<BR> * 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).<BR> * When you conquer your enemy, don't intermarry! etc.
(7:1-5).<BR> * 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).<BR> * Don't act in a rebellious manner as your forefathers
did in the desert (see chapters 8-10).<BR> * 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, note how the concluding parshia
of this section promises Bnei Yisrael with a reward, should they indeed follow
God with the proper attitude:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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.<BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>KRIYAT SHEMA<BR> With this background, we can
better appreciate Chazal's choice of the first two parshiot of kriyat
shma.<BR> 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.
<BR> 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
<BR>11:10-22.]<BR> 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).<BR> 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...'].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR>[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).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SECTION # 2 - THE CHUKIM & MISHPATIM
UNIT<BR> 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:<BR>"... Now that you are
crossing the Jordan to inherit the Land... keep these chukim & mishpatim
that I am teaching you today" (11:31-32).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this transition, we flow
right into the opening pasuk of section # 2, which details these laws (see
12:1):<BR>"These are the chukim & mishpatim that you are to keep in the land
which God gave to your forefathers..." </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.]<BR> As we should expect,
this unit also contains a very appropriate conclusion:<BR>"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...<BR>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).<BR>[The shiurim to
follow will discuss the nature of this unit in greater detail.]<BR> In
summary, we have identified the two very distinct sections of the main speech of
Sefer Devarim and explained the nature of their
distinction:<BR> (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.<BR> (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.<BR> Now, we can suggest a
reason for this manner of presentation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE PROPER BALANCE <BR> 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]?<BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The summary pasuk of Section #2 (quoted
above) alludes to the proper balance between them: <BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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'.<BR>[Note once again the textual
parallel between this closing pasuk and the opening pasuk of the first
section:<BR>"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)].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!<BR> 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.<BR> shabbat
shalom,<BR> menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>==========================<BR>FOR FURTHER
IYUN</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A. BACK TO HAR SINAI<BR> 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!] <BR> 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).<BR> Note how these psukim reflect the covenant made between God
and Bnei Yisrael at Har Sinai:<BR>"... You have taken upon yourselves today that
He will be your God and that you will follow His ways and laws...<BR>- 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).<BR> <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. SOME 'ADDITIONS'<BR> 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.<BR>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.<BR> Does
the above distinction explain this?<BR>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...)<BR>Compare 7:7-11 to 9:4-7, use the above observation to explain the
apparent discrepancy between these psukim.<BR>Why is chapter 8 clearly an 'add
on'? Does this 'add on' fit in thematically to the main topic of the
Ha-mitzva section?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. TWO TYPES OF 'YIR'A' - A
mini-shiur<BR> 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.<BR>Let's compare them.<BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>God concedes to this request [note the positive
aspect attributed to this fear]:<BR>"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..."</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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!<BR> 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?<BR> An understanding of
the two forms of 'yir'at Hashem' - the fear of God - can help us appreciate this
controversy.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TYPE I: Positive (or Constructive)
Fear<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TYPE II: Negative Fear<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE MACHLOKET<BR> 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.<BR> 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.
<BR> Nonetheless, when the mitzvot of the main speech actually begin, we
find a beautiful resolution of this conflict.<BR> 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!<BR>"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).<BR>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. </FONT></DIV>
<DIV> </DIV>
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