<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
<HTML><HEAD>
<META http-equiv=Content-Type content="text/html; charset=us-ascii">
<META content="MSHTML 6.00.6000.16481" name=GENERATOR></HEAD>
<BODY>
<DIV><FONT face=Arial size=2><SPAN class=515165007-26072007>Two additional
shiurim for Parshat v'eetchanan</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<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 - shiur #1<BR>
<BR> Understanding
the speech in chapter four</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Pretend that you were
there! It's a great frame of mind<BR>to put yourself in when reading
Parshat Ve'etchanan, as it<BR>will definitely help you 'put all of its pieces
together'.<BR> In the following shiur, that's exactly
what we'll do;<BR>i.e. by considering when, why, and where Moshe is giving
his<BR>speech - and pretending as though we were there - we will<BR>follow its
flow of topic in an attempt to better appreciate<BR>its content.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Last
week's shiur discussed how the first 26 chapters of<BR>Sefer Devarim divide into
two speeches:<BR> The introductory speech (chapters 1-4);<BR> The
speech of mitzvot (chapters 5-26);<BR> <BR> In that 'main speech'
(5-26), Moshe Rabeinu teaches the<BR>special set of laws (originally given at
Har Sinai) that<BR>Bnei Yisrael must keep as they establish their nation in
the<BR>Promised Land; while the 'introductory speech' served as<BR>both an
explanation why forty years had passed since those<BR>laws were first given, as
well as a 'pep-talk' to encourage<BR>the nation not to allow this new
opportunity to fail.<BR> In that shiur, we followed the first three
chapters of<BR>the introductory speech - and now we continue that<BR>discussion,
to explain the wide range of topics that Moshe<BR>Rabeinu discusses in chapter
4.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LAWS ABOUT LAWS<BR> Let's begin, by noting
how the opening line of chapter<BR>four relates directly to the main
speech:<BR> "And now, O Israel, listen to the 'chukim
u'mishpatim'<BR> which I teach you, to do them; that you shall live,
and<BR> go in and possess the land which the LORD, the God of<BR>
your fathers has given you." (4:1)<BR> [Recall how the
main speech begins with almost the<BR> identical phrase -
Listen all Israel to the 'chukim<BR> u'mishpatim' that I'm
telling you today..." (see 5:1).<BR> Should you like further
proof, compare 4:1 with 5:28-<BR> 6:3, see also our intro
shiur to Sefer Devarim!]<BR> <BR> In other words, the
opening line in chapter four does not<BR>introduce the laws that will follow in
chapter four, rather<BR>it refers to the lengthy set of laws that will follow
in<BR>chapters 5 thru 26. Instead, chapter four itself will<BR>include a
set of guidelines, warnings, and insights that<BR>Moshe will now instruct Bnei
Yisrael - to encourage them to<BR>keep those laws that he intends to teach them
in his main<BR>speech.<BR> Sounds a little complicated? It's really
not. Just<BR>follow the flow of topics in chapter four, and pretend
that<BR>you were standing there in Arvot Moav, listening to Moshe<BR>Rabeinu at
this critical time in Jewish history; as he is<BR>about to teach as long set of
laws before his death, and the<BR>nation is about to enter the land (where they
must keep<BR>these laws).<BR> For our first example, let's take a look at
the next<BR>pasuk in chapter four:<BR> "You shall not add unto the word
which I command you, nor<BR> shall you diminish from it, to keep the
commandments of<BR> the LORD your God which I [am about to] command
you."<BR> (4:2)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though this is the
famous law of "bal tosif" [not<BR>to add to (or take away from) any of God's
mitzvot] - it is<BR>not just one law among a list of many others. Rather
it is<BR>a general principle that will relate to all the laws that<BR>will
follow in the main speech. In essence, Moshe is<BR>telling the people, I'm
about to teach you a lengthy set of<BR>laws; but before we begin - a reminder
that no individual<BR>has the right to add or take away from them. This
general<BR>warning is followed by yet another:<BR> "Your eyes have seen
what Hashem did in Baal-peor; for<BR> all the men that followed the
Baal Peor, Hashem has<BR> destroyed from your midst - But you
who did cleave unto<BR> God are alive - every one of you this day.
(4:3-4)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In a rather indirect manner, Moshe reminds
the nation<BR>that it doesn't pay to disobey God, for only a short time<BR>ago,
those who did were smitten, while those who followed<BR>God survived - and hence
are still alive to hear this<BR>speech!<BR> [This also explains why Moshe
had just mentioned (right<BR> before he began this section of the speech)
that Bnei<BR> Yisrael were encamped in Arvot Moav "in the valley<BR>
opposite Beit Peor" (see 3:29).]<BR> <BR> With this in mind, we
continue our analysis of chapter<BR>four, noting how the next section as well
relates to the<BR>mitzvot that will follow in the main speech.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>OR LA'GOYIM - THE REASON FOR THESE
MITZVOT<BR> From a thematic perspective, the next set of
psukim are<BR>some of the most important in Chumash, for the they explain<BR>how
all mankind will benefit should Bnei Yisrael keep these<BR>mitzvot (in their
land) in the proper manner:<BR> Behold, I am teaching you 'chukim
u'mishpatim' - that God<BR> has commanded me - to keep them in the land
that you know<BR> prepare to possess. Observe them and keep
them; for this<BR> is your wisdom and your understanding in the eyes of
the<BR> nations, that, when they hear all these laws, they will<BR>
conclude: 'Surely this great nation is a wise and<BR> understanding
people. - For what great nation is there, that<BR> has God so close unto
them, as Hashem is to us whenever we<BR> call upon Him? And what
great nation is this, that has<BR> 'chukim u'mishpatim' that are so
righteous as all this law,<BR> which I set before you this day!"
(4:5-8)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This section provides us
with conclusive proof that<BR>chapter four serves as an introduction to the main
speech.<BR>Before actually teaching these laws [i.e. the 'chukim<BR>u'mishpatim'
of the main speech], Moshe Rabeinu first explains<BR>why it is so important for
Bnei Yisrael to keep them. They<BR>are not only for your own good (see
"l'maan tichyu" at end of<BR>4:1), but they are also for the good of all
mankind. This<BR>explanation also ties in beautifully with our explanation
(in<BR>our shiurim on Sefer Breishit) for why God had originally<BR>chosen
Avraham Avinu - to bring a blessing for all mankind<BR>(see Breishit 12:1-3 and
18:18-19). By diligently keeping the<BR>laws of Sefer Devarim, Bnei
Yisrael will become a 'model<BR>nation', showing a behavior that other nations
can learn from.<BR>[See also Yeshayahu 2:1-5 and 42:5-6.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>REMEMBERING MOUNT SINAI<BR>
At this point in the speech (i.e. beginning with 4:9),<BR>there appears to be a
sudden change of topic:<BR> "Only be careful... lest you forget the things
that your<BR> eyes saw... the day that you stood before Hashem at
Chorev,<BR> when God instructed me: 'Assemble the people, and I
will<BR> make them hear My words that they may learn to fear Me
all<BR> the days that they live upon the earth, and that they
may<BR> teach their children.' Then you came near and stood
under<BR> the mountain; the mountain burned with fire... (see
4:9-11)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> For some reason, Moshe now
reminds Bnei Yisrael of what<BR>happened at Har Sinai, warning them not to
forget what they<BR>saw. But why should this special warning be included
in these<BR>introductory remarks that preface the main
speech?<BR> To answer this question, we must consider
how the main<BR>speech begins. Recall (from chapter five) how Moshe
begins<BR>that speech by explaining that the 'chukim u'mishpatim' (that<BR>he is
about to teach) were part of covenant with God (see 5:1-<BR>3), and even though
God had spoken its first 'ten<BR>commandments' directly to Bnei Yisrael (see
5:4), the<BR>remainder of these laws were given via Moshe, as the
people<BR>became fearful (see 5:5 & 5:20-28!).<BR>
With this in mind, let's read on in Moshe's speech in<BR>chapter four, as he
explains exactly why he has mentioned what<BR>happened at Har Sinai, and we'll
find a very similar detail:<BR> "And God spoke unto you out of the midst
of the fire; you<BR> heard the voice of words, but you saw no form; only a
voice.<BR> And He declared unto you His covenant, which He
commanded<BR> you to perform, the ten statements; and He wrote them
upon<BR> two tables of stone. And then God commanded me at that
time<BR> to teach you the chukim u'mishpatim, so that you would
keep<BR> them in the land that you go over to possess" (see
4:12-14)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In other words, these
details of what transpired at Har<BR>Sinai, which Moshe talks about in chapter
four, relate<BR>directly to the main speech. Now, a different question
arises.<BR>If he discusses all these details in chapter five, why does
he<BR>include them as well in chapter four?<BR> One
could suggest an answer based on the psukim that<BR>follow, by considering the
unique situation that Moshe Rabeinu<BR>now finds himself.<BR> To do so, we
must first study the next set of psukim, noting<BR>the sudden transition of
topic to idol worship:<BR> "Take heed - for you saw no manner of form on
the day that<BR> the God spoke unto you in Chorev out of the midst of
the<BR> fire -- lest you deal corruptly, and make a graven
image,<BR> even the form of any figure, the likeness of male or
female,<BR> the likeness of any beast... (see 5:15-17)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This sudden transition
seems rather strange. First of<BR>all, what does idol worship have to do
with what Bnei Yisrael<BR>saw (or didn't see) at Har Sinai? Secondly, if
this speech in<BR>chapter four is of introductory nature, why include a
specific<BR>mitzvah such as idol worship - a law that will appear
numerous<BR>times in the main speech itself (see 6:14, 7:4-5, 8:19, 12:1-<BR>3;
29-30 etc.).<BR> To complicate matters, take a look for
a minute at the<BR>strange list of examples of 'forms' that Moshe warns them
not<BR>make:<BR> the likeness of male or female,<BR> the likeness of
any beast that is on the earth,<BR> the likeness of any winged fowl that
fly in the heaven,<BR> the likeness of any thing that creeps on the
ground,<BR> the likeness of any fish that is in the water under
the<BR> earth; ... lest you lift your eyes to heaven, and be
drawn<BR> to worship: the sun<BR> the moon<BR> the
stars,<BR> even all the host of heaven... (see 4:15-20)<BR>
<BR> First of all, why is Moshe 'giving them ideas' for what they<BR>are
not supposed to do? Secondly, it's quite obvious that<BR>this 'list' is
taken directly from the story of Creation in<BR>chapter one of Sefer Breishit
[note the opposite order, from<BR>day 6, 5, & 4]!<BR> Furthermore,
what does any of this have to do with what Bnei<BR>Yisrael didn't see at Har
Sinai?<BR> In the midst of all this, we find yet another
sudden<BR>change of topic, where Moshe mentions once again the fact that<BR>he's
not going with them into the Promised Land:<BR> "But God was angered with
me for your sakes, and swore that<BR> I should not go over the Jordan, and
that I should not go in<BR> unto that good land, which Hashem has given
you; for I must<BR> die in this land, I must not go over the Jordan; but
you are<BR> to go over, and possess that good land."
(4:21-22)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Then, immediately after
interjecting this comment, Moshe<BR>returns once again to the topic of idol
worship, including one<BR>final warning:<BR> "Take heed, lest you forget
the covenant of God, which He<BR> made with you, and make a graven image,
even the likeness of<BR> any thing which Hashem has forbidden you.
For Hashem is a<BR> devouring fire, a zealous God." (see
4:23-24)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> At first glance, the flow
of topic in this entire section<BR>- from 4:9 thru 4:24 - seems to be very
disjoint, and totally<BR>unrelated to the main speech that it is supposed to
be<BR>introducing.<BR> To understand what's going on, we
must consider once<BR>again the current predicament that Bnei Yisrael now
face.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>IT'S HAPPENED BEFORE<BR>
Recall that this will be that last time that Moshe will<BR>teach these laws to
Bnei Yisrael. As he explains in this<BR>speech over and over again, he
won't be crossing the Jordan<BR>River with them into the land - but this very
fact creates a<BR>new danger.<BR> It is specifically
because he has been the intermediary<BR>to teach God's laws [since the Ten
Commandments were given],<BR>that Moshe is so worried of what will be once he
passes on.<BR>Undoubtedly, upon his death, the people would want to
do<BR>something special to remember him, to commemorate his memory<BR>and
legacy.<BR> [Is that not what every nation does for its past
leaders?]<BR> <BR> In fact, that is exactly what happened forty
years earlier,<BR>when Moshe had left for some forty days and the people
were<BR>almost sure that he was gone forever (see Shmot 32:1).<BR>Despite the
positive aspect of a request to create some<BR>'replacement' for Moshe, the
negative result was the sin of<BR>the 'golden calf'!<BR> [Ssee Shmot
32:1-7 / note parallel "lech red ki SHICHET<BR> amcha" with "pen
TASHCHITOON v'asitem pesel..."). See also<BR> our shiur on Parshat
Ki-tisa, as well as the interpretations<BR> of Ramban and Sefer ha'Kuzari
re: Aaron's positive<BR> intentions, even though it led to that
sin.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Once he ascends Har Nevo
to die, the people will soon<BR>realize that this time, he's not coming
back. What will Bnei<BR>Yisrael do upon Moshe's death? Is it not
logical to assume<BR>that someone would take an initiative to commemorate
his<BR>memory?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AVODA ZARA L'SHEM
SHAMAYIM<BR> Moshe Rabeinu has good reason to worry that
the people<BR>may want to make some image to remember their great leader,<BR>but
he also knows that the people are well aware that Second<BR>Commandment forbids
that they make any 'graven image'.<BR>Therefore, he is worried that the people
make look for a<BR>'loophole' by assuming that even though a graven image
of<BR>another god is forbidden, nonetheless, an image taken from the<BR>story of
Creation would not fall under that category, and<BR>hence may be
permitted.<BR> Possibly, they could choose from a wide range of images
from<BR>stories in Chumash that would serve as an eternal reminder<BR>that Moshe
had given them Torah that contains those stories.<BR> [After all, in the
Mishkan, the "keruvim" are used as a<BR> symbol of God's presence.
Are not the "keruvim" as well a<BR> symbol from the story of Creation in
the Torah, as the<BR> protected the path to Gan Eden! (see Breishit
3:24)<BR> <BR> With this 'fear' in mind, let's return to our study
of<BR>chapter four, to explain the flow of topic between
each<BR>section.<BR> As Moshe will be emphasizing in his main speech that
he will<BR>be teaching God's laws, even though they were originally given<BR>by
God at Har Sinai (see 5:1-28) - his primary goal in the<BR>section from 4:9-24
is to make sure that the people won't make<BR>an image of any sort to
'commemorate' him as God's messenger.<BR> Therefore, he begins with a
quick review of what happened at<BR>Har Sinai (4:9-14), warning 'not to forget'
that they saw no<BR>image of God, only his voice [and hence - they should make
no<BR>image to commemorate that event]. Nonetheless, after
those<BR>events, Moshe was commanded to continue to teach them God's<BR>laws
(4:14) - but unlike God Himself, Moshe they saw (and<BR>heard). Hence in
4:15-20, Moshe warns the nation not to make<BR>any image to remember Matan
Torah - even using imagery from<BR>the Creation story in the
Bible!<BR> This explains why Moshe then reminds the people once
again<BR>that he won't be going with them (4:21-22) - followed by one<BR>final
warning not to make any graven image [even with good<BR>intentions] - for even
that is considered a transgression of<BR>the second Commandment (see
4:23-24).<BR> <BR>AN ETERNAL COVENANT<BR> In the
final section of his speech (4:25-40), Moshe warns<BR>that should Bnei Yisrael
follow other gods, He will exile them<BR>for their land:<BR> "When you
shall have children, and children's children, and<BR> be living for along
time in the land, and shall deal<BR> corruptly, and make a graven image,
even the form of any<BR> thing....<BR> I call heaven and earth to
witness against you this day,<BR> that you shall soon utterly perish from
off the land....<BR> And God will scatter you among the
peoples...<BR> And there you shall serve gods, the work of men's
hands..."<BR>
(see 4:25-28)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Why should Moshe mention
this possibility of Exile even<BR>before they even enter the Land?
Certainly, this doesn't seem<BR>to be information that will encourage the people
to conquer<BR>the land!<BR> If we consider once again
the forthcoming topic of the<BR>main speech, we can suggest an
answer.<BR> Recall that the laws of the main speech are
part of a<BR>covenant between God and His people (see 5:1-3). Even
though<BR>Moshe makes it quite clear that Bnei Yisrael cannot break<BR>their
side of the covenant; one may conclude that should Bnei<BR>Yisrael sin to such a
degree that God would exile them - that<BR>Exile could be 'misunderstood' by the
people that God has left<BR>them for ever.<BR> Hence,
Moshe Rabeinu must explain in 4:29-31 that no<BR>matter how severe their
punishment may be, Bnei Yisrael will<BR>remain forever God's nation, and
ultimately He will return<BR>them to the Promised Land (after they have done
proper<BR>repentance):<BR> "Then you will seek Hashem and find Him, if you
search after<BR> Him with all thy heart and with all thy soul. In
your<BR> distress, when all these things will come, in the end
of<BR> days, you will return to Hashem and hearken unto His<BR>
voice... (see 4:29-31)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As God's purpose in
choosing a special nation is eternal,<BR>His covenant with them remains eternal
as well.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LEARN FROM YOUR
EXPERIENCE<BR> Finally, in 4:32-39, Moshe summarizes all
the great<BR>wonders that the nation has witnessed since the Exodus,
to<BR>encourage them to solidify their belief in God - and properly<BR>face the
challenges that await them:<BR> "For ask now of the days past... since the
day that God<BR> created man upon the earth, and from the one end of
heaven<BR> unto the other, whether there hath been any such thing
as<BR> this great thing is, or hath been heard like
it?<BR> * Did ever a people hear the voice of God speaking out
of<BR> the midst of the fire, as you have heard, and
live?<BR> * Has God ever taken a nation from the midst of
another<BR> nation, by trials, by signs, and by wonders, and
by war,<BR> and by a mighty hand, and by an outstretched
arm...<BR> * This was shown to you that you should know that
Hashem,<BR> He is God; there is none else beside
Him.<BR> * Out of heaven He made you hear His
voice...<BR> * And because He loved your fathers... he brought
you out<BR> of Egypt with His presence, with great power... to
give<BR> you their land for an inheritance, as it is this
day;<BR> Therefore, know this day, and lay it to your heart,
that<BR> Hashem, He is God in heaven above and upon the earth<BR>
beneath; there is none else." (see 4:32-39)<BR>
<BR> As this speech introduces the lengthy speech of
laws that<BR>will follow in chapter five, Moshe Rabeinu concludes
this<BR>preface with fitting reminder:<BR> "And you shall keep [God's]
laws and commandments which I<BR> command you this day, that it will be
good for you and your<BR> children, and so that you may prolong your days
upon the<BR> land, which Hashem has given you, for ever." (see
4:40)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE INTERLUDE<BR> After
completing this introductory speech, as an<BR>'interlude' before the main speech
begins, Moshe takes this<BR>opportunity to designate the three cities of refuge
in<BR>Transjordan (see 4:41-43 and Rashi's commentary). Then the<BR>Torah
introduces the main speech with the famous pasuk of<BR>"v'zot ha'Torah asher sam
Moshe lifnei Bnei Yisrael..."<BR>(4:44), which leads us directly into the main
speech in<BR>chapter five.<BR> The deeper meaning of
that phrase "v'zot ha'Torah", used<BR>numerous times at key points in Sefer
Devarim, will be<BR>discussed iy"h in future shiur, 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></FONT> </DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<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 VA-ETCHANAN - shiur
#2<BR>
<BR> On his final day, why is Moshe Rabbeinu eager to
see<BR>Lebanon?<BR> And when he ascends the mountain for
a final view, why<BR>does God show him a view of Saudia
Arabia?<BR> And why do Chazal interpret all of this as
Jerusalem?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In this 'mini shiur',
we'll attempt to answer these<BR>questions as we uncover the very first
'virtual' Jerusalem!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> In the
opening psukim of this week's Parsha, Moshe<BR>Rabbeinu begs God to allow him to
cross into the Holy Land<BR>(see 3:23-26). However, note how the manner in
which he<BR>states his request is rather peculiar:<BR> "Let me pass over
and see this good land that is on the<BR> other side of the Jordan, this
good mountain and the<BR> Lebanon" (3:25).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> We can understand why
Moshe wants to see the 'good land',<BR>for that seems to imply the Land of
Israel - as it was<BR>described in 'spy-report' by Yehoshua and Kalev:<BR>
"The land that we have passed to scout it, the land is<BR> very very good"
(see Bamidbar 14:7).<BR>
[Note also 'asher avarnu'; compare 'evra na' in<BR>3:25!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> But why does Moshe express
interest to see Lebanon as<BR>well? True, Lebanon is located on the
northern border of<BR>Eretz Canaan, but Moshe doesn't ask to see any of the
other<BR>borders. Furthermore, why is Moshe only interested in
seeing<BR>mountain ranges? What about the Negev, the Shefeila, and
the<BR>coastal plain?<BR> In fact, when he is shown the land (as recorded
later on in<BR>Devarim 34:1-4), God shows him the Negev, the mountain
ranges,<BR>and even the Mediterranean. Yet, in those psukim, Lebanon
is<BR>not even mentioned!<BR> In the following shiur, we attempt to
explain deeper<BR>motivation behind Moshe Rabbeinu's request.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A GREAT VIEW<BR> As we all
know, God does not grant Moshe's request.<BR>Instead, he instructs Moshe to
climb to the top of a mountain<BR>to get a glimpse of the land that he is not
permitted to<BR>enter. However, here we find yet another difficulty.
Note<BR>the directions that God tells Moshe to look:<BR> "Climb to the top
of the mountain, and lift up your eyes<BR> to the west, north, south and
east - and see with your<BR> eyes, for you will not cross the Jordan"
(3:27).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Recall that Moshe now
stands on Mount Nevo in the Moabite<BR>Mountains, directly east of Eretz
Canaan. Hence, it makes<BR>sense that he should look towards the west, and
even to the<BR>north and south, for that could be understood as northwest
and<BR>southwest; but why would he look to east? After all, to
the<BR>east, the only area in sight would be wide plains and desert<BR>areas of
modern day Jordan, Iraq and Saudia Arabia.<BR> So why does God tell Moshe
to look to the East?<BR> The answer can't be that God wanted to show him
the fullest<BR>borders of the Land of Israel, for Moshe had already seen
them<BR>in his battle against Sichon, and furthermore, Moshe's request<BR>dealt
specifically with the other side of the Jordan.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To answer these questions,
we must note an interesting<BR>parallel between these psukim and similar psukim
in Sefer<BR>Breishit.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE SAME TOUR GUIDE<BR> In
our study of Sefer Breishit, we discussed the<BR>centrality of Bet El in Avraham
Avinu's first journey to the<BR>Land of Israel.<BR> His arrival in Canaan
from Aram climaxed with his building<BR>of a mizbeiach in Bet El, where he
called out in God's Name<BR>(see Breishit 12:1-8). Similarly, upon
Avraham's return to<BR>Canaan from Egypt, he ascended once again to his
mizbeiach in<BR>Bet El - to call out in the Name of God.<BR> At that same
time, Lot had decided to leave him, choosing<BR>instead the Jordan valley.
After Lot's departure, God<BR>appeared to Avraham once again in Bet El, and
reiterated His<BR>promise that this Land will one day become the homeland of
his<BR>offspring.<BR> However, note the special preface that God adds to
this<BR>promise, and its similarity to our pasuk in Sefer Devarim:<BR>
"And God said to Avram after Lot had left him: Lift up<BR> your eyes and
SEE from the place where you are - to the<BR> north and south, east and
west, for this land that you<BR> see I will give to you and your
offspring" (see Breishit<BR> 13:14-16).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note how God tells Avraham
to lift up his eyes and look<BR>in all four directions from Bet El, just as He
later tells<BR>Moshe Rabbeinu to look in all four directions from Har
Nevo.<BR> Of course, this parallel could simply be
incidental, for<BR>this is usually the directions that one looks when he is on
a<BR>high place. However, we find one additional instance where<BR>these
four directions are mentioned, and once again in<BR>relation to Bet
El.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE FIRST BET ELOKIM<BR>
Recall when Yaakov Avinu was running away from Esav on<BR>his way to Aram, he
stopped overnight at Bet El. There, God<BR>appeared to him in a dream,
confirming that Yaakov would be<BR>the inheritor of His covenant with
Avraham. In that blessing,<BR>note how we find once again all four
directions:<BR> "...And your offspring will [numerous] be like the
dust<BR> of the earth, and you spread out to the west and east,<BR>
north and south, and through you will be a blessing to<BR> all the nations
on the earth" (see Breishit 28:10-15).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Here once again we find
all four directions, and in fact<BR>these three sources are the only times in
Chumash where these<BR>'four directions' are found. However, this source
concerning<BR>Yaakov is most significant, for when he awakes from his
dream<BR>Yaakov makes a special promise concerning this site.<BR> "And
Yaakov awoke in the morning and took the rock that<BR> was by his head and
erected it as a monument and anointed<BR> it with oil. Then he named
this spot Bet El... and he<BR> vowed that when he returns... this monument
will become a<BR> Bet- Elokim [House for God]..." (see
28:18-21).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> These psukim establish a
connection between this special<BR>site of Bet El and a House for God - a Bet
Elokim. [In case<BR>you didn't notice, that's why it is called Bet
El.]<BR> This site was destined to house the bet
ha-mikdash - that<BR>would become the symbol of the very purpose of God's choice
of<BR>the Jewish nation. A site where man will be able to focus
on<BR>perfecting his connection [through prayer] to God.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>VIRTUAL JERUSALEM<BR> With
this background, we can suggest an alternate reason<BR>for both Moshe's request
and for God's response.<BR> Surely, Moshe wants to see
the land, but not simply as a<BR>tourist; rather Moshe wants to see the
achievement of the<BR>ultimate goal for Am Yisrael, as reflected in Yaakov's
dream<BR>at Bet El and Avraham's vision from Bet El. When
Moshe<BR>requests to see 'ha-har ha-tov' - the good mountain (3:25),<BR>one
could suggest that he wants to 'see' the Temple Mount<BR>[note 'tov' in Breishit
1:4,10,12 etc.], and when he requests<BR>to see Ha-Levanon - he may be hinting
not only to that<BR>northern mountain range, but to the bet-ha-mikdash that
will<BR>one day be constructed from the wood of the cedars of Lebanon<BR>(see I
Melachim 5:16-32!).<BR> In a similar manner, we can now
understand God's response<BR>to Moshe. He instructs Moshe to climb to the
highest mountain<BR>and to look out in all four directions, just as Avraham
Avinu<BR>had done at the dawn of Jewish History. Moshe wishes to
see<BR>the dream of God's promise to Avraham Avinu fulfilled, and God<BR>allows
Moshe an experience that would reflect its
fulfillment.<BR> Moshe looks in all four directions for
God has<BR>'virtually' placed him in Jerusalem. With that vision, he
can<BR>proceed to charge Yehoshua, for he will lead Bnei Yisrael into<BR>the
land (see Devarim 3:28), and it will be his responsibility<BR>to make Moshe's
dream come true.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Not only is this week's
Haftara ('Nachamu') most fitting<BR>for the shabbat after Tisha Be-av, so too
are its opening<BR>psukim of the Torah reading form Parshat
Va-etchanan.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>==========================</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FOR FURTHER IYUN</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A. See Rashi on Devarim 3:25. Note how
our shiur attempts to<BR>explain the pshat of the drash that Rashi
quotes!<BR> See also Chizkuni on 3:25. How is his
peirush different?<BR>How does he explain the connection between Levanon and the
bet<BR>ha-mikdash (based on Yoma 39b!).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. In your opinion, does Moshe also want to
remain the leader<BR>of Bnei Yisrael, or does he just want to enter as [sort of
a]<BR>'rabbi emeritus', while allowing Yehoshua to lead the
nation?<BR> Which possibility does 3:28
support?<BR> Relate your answer to Bamidbar 20:12 [&
our conclusion in<BR>regard to this topic in our shiur on Parshat
Chukat.]<BR>Does God explain to Moshe why His answer is
no?<BR> If so, what is that answer? [Does it
relate to 1:36?]<BR> If not, can you explain why He
doesn't?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. Note the use of the 'shoresh'
ayin.bet.reish. in both<BR>3:25, 3:26 and 3:28. Does this shoresh have the
same meaning<BR>in each of these psukim, or different meanings?
Explain.<BR> Now read Bamidbar 27:12-14 (see also
27:15-23).<BR> In your opinion, is this the same story
or a different<BR>one?<BR> [How do these two
accounts complement each
other?<BR>
See Rashi & Chizkuni on 27:12.]<BR>Now, note the name of the mountain that
Moshe is instructed to<BR>ascend - 'Har Ha-avarim'. Note again the
shoresh<BR>ayin.bet.reish!!<BR> What is the 'real name'
of this mountain - see Devarim<BR>32:49! Based on the above questions, why
do you think that<BR>the Torah refers to it as Har Ha-avarim instead of Har
Nevo?<BR> Is there a geographical reason as well for
this name?<BR> See Ramban
27:12.<BR> [Note also the use of ayin.bet.reish. in
Bamidbar 27:6-<BR>11!<BR>
Note also the use of verb 'latet' - to give - both<BR>in 27:7 and 27:12!
(cute?)]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Relate your answer to this question to the above
shiur.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2><BR></FONT> </DIV></BODY></HTML>